مَا ٱتَّخَذَ ٱللَّهُ مِن وَلَدٍ۬ وَمَا ڪَانَ مَعَهُ ۥ مِنۡ إِلَـٰهٍۚ إِذً۬ا لَّذَهَبَ كُلُّ إِلَـٰهِۭ بِمَا خَلَقَ وَلَعَلَا بَعۡضُهُمۡ عَلَىٰ بَعۡضٍ۬ۚ سُبۡحَـٰنَ ٱللَّهِ عَمَّا يَصِفُونَ
Allah has not taken any son, nor has there ever been with Him any deity. [If there had been], then each deity would have taken what it created, and some of them would have sought to overcome others. Exalted is Allah above what they describe [concerning Him].
Allah states that the fact that He is One and that He is independent in His creation, control, dominion and guides one to realize that there is no God except Him and that none should be worshipped except Him Alone, with no partner or associate. He tells His Messenger Muhammad to say to the idolators who worship others besides Him, even though they admit His Lordship, that He has no partner in Lordship. But despite this they still attributed partners in divinity to Him, and worshipped others besides Him even though they recognized the fact that those whom they worshipped could not create anything, did not own anything, nor do they have any control over anything. However, they still believed that these creatures could bring them closer to Allah,
(We worship them only that they may bring us near to Allah) (39:3). So Allah says:
(Say: "Whose is the earth and whosoever is therein'') meaning, "Who is the Owner Who has created it and whatever is in it of animals, plants, fruits and all other kinds of creation''
("If you know!'' They will say: "It is Allah's!'') means, they will admit that this belongs to Allah Alone with no partner or associate. If that is the case,
(Say: "Will you not then remember'') that none should be worshipped except the Creator and Provider.
(Say: "Who is Lord of the seven heavens, and Lord of the Great Throne'') means, "Who is the Creator of the higher realm with its planets, lights and angels who submit to Him in all regions and in all directions Who is the Lord of the Great Throne, which is the highest of all created things'' Allah says here:
(and Lord of the Great Throne), meaning the Mighty Throne. At the end of the Surah, Allah says:
(the Lord of the Supreme Throne!) (23:116), meaning splendid and magnificent. The Throne combines the features of height and vastness with splendor and magnificence. This is why it was said that it is made of red rubies. Ibn Mas`ud said, "There is no night or day with your Lord, and the light of the Throne is from the Light of His Face.''
(They will say: "Allah.'' Say: "Will you not then have Taqwa'') meaning, since you admit that He is the Lord of the heavens and the Lord of the Mighty Throne, will you not fear His punishment for worshipping others besides Him and associating others with Him
(Say: "In Whose Hand is the sovereignty of everything'') i.e., sovereignty is in His Hands.
(There is not a moving creature but He has grasp of its forelock) (11:56). meaning, He has control over it. The Messenger of Allah used to say,
(By the One in Whose hand is my soul.) When he swore an oath, he would say,
(By the One Who turns over (controls) the hearts.) He, may He be glorified, is the Creator, the Sovereign, the Controller,
(And He protects (all), while against Whom there is no protector, if you know) Among the Arabs, if a leader announced his protection to a person, no one could go against him in that, yet no one could offer protection against that leader. Allah says:
(And He protects (all), while against Whom there is no protector, ) meaning, He is the greatest Master, and there is none greater than Him. His is the power to create and to command, and none can overturn or oppose His ruling. What He wills happens, and what He does not, will not happen. Allah says:
(He cannot be questioned about what He does, while they will be questioned.) (21:23) He cannot be asked about what He does because of His greatness, Pride, overwhelming power, wisdom and justice, but all of His creation will be asked about what they did, as Allah says:
(So, by your Lord, We shall certainly call all of them to account. For all that they used to do.) (15:92-93)
(They will say: "(All that belongs) to Allah.'') means, they will admit that the Almighty Master Who protects all while against Him there is no protector is Allah Alone, with no partner or associate.
(Say: "How then are you deceived and turn away from the truth'') means, how can your minds accept the idea of worshipping others besides Him when you recognize and acknowledge that Then Allah says:
(Nay, but We have brought them the truth,) which is the declaration that there is no god worthy of worship besides Allah, and the establishment of clear, definitive and sound proof to that effect,
(and verily, they are liars.) means, in their worship of others alongside Allah when they have no evidence for doing so, as Allah says at the end of this Surah:
(And whoever invokes, besides Allah, any other god, of whom he has no proof; then his reckoning is only with his Lord. Surely, the disbelievers will not be successful.) (23:117) The idolators have no evidence for what they are doing, which has led them into lies and misguidance. Rather they are following their forefathers and predecessors who were confused and ignorant, as Allah describes them:
("We found our fathers following a certain way and religion, and we will indeed follow their footsteps.'') (43:23)
(91. No son (or offspring) did Allah beget, nor is there any god along with Him. (If there had been many gods), then each god would have taken away what he had created, and some would have tried to overcome others! Glorified be Allah above all that they attribute to Him!) (92. All-Knower of the unseen and the seen! Exalted be He over all that they associate as partners to Him!)
عَـٰلِمِ ٱلۡغَيۡبِ وَٱلشَّهَـٰدَةِ فَتَعَـٰلَىٰ عَمَّا يُشۡرِڪُونَ
[He is] Knower of the unseen and the witnessed, so high is He above what they associate [with Him].
Allah states that the fact that He is One and that He is independent in His creation, control, dominion and guides one to realize that there is no God except Him and that none should be worshipped except Him Alone, with no partner or associate. He tells His Messenger Muhammad to say to the idolators who worship others besides Him, even though they admit His Lordship, that He has no partner in Lordship. But despite this they still attributed partners in divinity to Him, and worshipped others besides Him even though they recognized the fact that those whom they worshipped could not create anything, did not own anything, nor do they have any control over anything. However, they still believed that these creatures could bring them closer to Allah,
(We worship them only that they may bring us near to Allah) (39:3). So Allah says:
(Say: "Whose is the earth and whosoever is therein'') meaning, "Who is the Owner Who has created it and whatever is in it of animals, plants, fruits and all other kinds of creation''
("If you know!'' They will say: "It is Allah's!'') means, they will admit that this belongs to Allah Alone with no partner or associate. If that is the case,
(Say: "Will you not then remember'') that none should be worshipped except the Creator and Provider.
(Say: "Who is Lord of the seven heavens, and Lord of the Great Throne'') means, "Who is the Creator of the higher realm with its planets, lights and angels who submit to Him in all regions and in all directions Who is the Lord of the Great Throne, which is the highest of all created things'' Allah says here:
(and Lord of the Great Throne), meaning the Mighty Throne. At the end of the Surah, Allah says:
(the Lord of the Supreme Throne!) (23:116), meaning splendid and magnificent. The Throne combines the features of height and vastness with splendor and magnificence. This is why it was said that it is made of red rubies. Ibn Mas`ud said, "There is no night or day with your Lord, and the light of the Throne is from the Light of His Face.''
(They will say: "Allah.'' Say: "Will you not then have Taqwa'') meaning, since you admit that He is the Lord of the heavens and the Lord of the Mighty Throne, will you not fear His punishment for worshipping others besides Him and associating others with Him
(Say: "In Whose Hand is the sovereignty of everything'') i.e., sovereignty is in His Hands.
(There is not a moving creature but He has grasp of its forelock) (11:56). meaning, He has control over it. The Messenger of Allah used to say,
(By the One in Whose hand is my soul.) When he swore an oath, he would say,
(By the One Who turns over (controls) the hearts.) He, may He be glorified, is the Creator, the Sovereign, the Controller,
(And He protects (all), while against Whom there is no protector, if you know) Among the Arabs, if a leader announced his protection to a person, no one could go against him in that, yet no one could offer protection against that leader. Allah says:
(And He protects (all), while against Whom there is no protector, ) meaning, He is the greatest Master, and there is none greater than Him. His is the power to create and to command, and none can overturn or oppose His ruling. What He wills happens, and what He does not, will not happen. Allah says:
(He cannot be questioned about what He does, while they will be questioned.) (21:23) He cannot be asked about what He does because of His greatness, Pride, overwhelming power, wisdom and justice, but all of His creation will be asked about what they did, as Allah says:
(So, by your Lord, We shall certainly call all of them to account. For all that they used to do.) (15:92-93)
(They will say: "(All that belongs) to Allah.'') means, they will admit that the Almighty Master Who protects all while against Him there is no protector is Allah Alone, with no partner or associate.
(Say: "How then are you deceived and turn away from the truth'') means, how can your minds accept the idea of worshipping others besides Him when you recognize and acknowledge that Then Allah says:
(Nay, but We have brought them the truth,) which is the declaration that there is no god worthy of worship besides Allah, and the establishment of clear, definitive and sound proof to that effect,
(and verily, they are liars.) means, in their worship of others alongside Allah when they have no evidence for doing so, as Allah says at the end of this Surah:
(And whoever invokes, besides Allah, any other god, of whom he has no proof; then his reckoning is only with his Lord. Surely, the disbelievers will not be successful.) (23:117) The idolators have no evidence for what they are doing, which has led them into lies and misguidance. Rather they are following their forefathers and predecessors who were confused and ignorant, as Allah describes them:
("We found our fathers following a certain way and religion, and we will indeed follow their footsteps.'') (43:23)
(91. No son (or offspring) did Allah beget, nor is there any god along with Him. (If there had been many gods), then each god would have taken away what he had created, and some would have tried to overcome others! Glorified be Allah above all that they attribute to Him!) (92. All-Knower of the unseen and the seen! Exalted be He over all that they associate as partners to Him!)
قُل رَّبِّ إِمَّا تُرِيَنِّى مَا يُوعَدُونَ
Say, [O Muhammad], “My Lord, if You should show me that which they are promised,
Allah declares Himself to be above having any child or partner in dominion, control and worship. He says:
(No son did Allah beget, nor is there any god along with Him. (If there had been many gods), then each god would have taken away what he had created, and some would have tried to overcome others.) meaning, if it were decreed that there should be a plurality of deities, each of them would have exclusive control over whatever he had created, so there would never be any order in the universe. But what we see is that the universe is ordered and cohesive, with the upper and lower realms connected to one another in the most perfect fashion.
(you can see no fault in the creation of the Most Gracious) (65:3). Moreover, if there were a number of gods, each of them would try to subdue the other with enmity, and one would prevail over the other. This has been mentioned by the scholars of `Ilm-ul-Kalam, who discussed it using the evidence of mutual resistance or counteraction. This idea states that if there were two or more creators, one would want to make a body move while the other would want to keep it immobile, and if neither of them could achieve what they wanted, then both would be incapable, but the One Whose existence is essential ﴿i.e., Allah﴾ cannot be incapable. It is impossible for the will of both to be fulfilled because of the conflict. This dilemma only arises when a plurality of gods is suggested, so it is impossible for there to be such a plurality, because if the will of one is fulfilled and not the other, the one who prevails will be the one whose existence is essential (i.e., God) and the one who is prevailed over will be merely possible (i.e., he is not divine), because it is not befitting for the one to be defeated whose existence is essential. Allah says:
(and some would have tried to overcome others! Glorified be Allah above all that they attribute to Him!) meaning, high above all that the stubborn wrongdoers say when they claim that He has a son or partner.
(All-Knower of the unseen and the seen!) means, He knows what is hidden from His creatures and what they see.
(Exalted be He over all that they associate as partners to Him!) means, sanctified and glorified and exalted be He above all that the wrongdoers and liars say.
(93. Say: "My Lord! If You would show me that with which they are threatened, '') (94. "My Lord! Then, put me not amongst the people who are the wrongdoers.'') (95. And indeed We are able to show you that with which We have threatened them.) (96. Repel evil with that which is better. We are best-acquainted with the things they utter.) (97. And say: "My Lord! I seek refuge with You from the whisperings of the Shayatin.'') (98. "And I seek refuge with You, My Lord! lest they should come near me.'')
رَبِّ فَلَا تَجۡعَلۡنِى فِى ٱلۡقَوۡمِ ٱلظَّـٰلِمِينَ
My Lord, then do not place me among the wrongdoing people.”
Allah declares Himself to be above having any child or partner in dominion, control and worship. He says:
(No son did Allah beget, nor is there any god along with Him. (If there had been many gods), then each god would have taken away what he had created, and some would have tried to overcome others.) meaning, if it were decreed that there should be a plurality of deities, each of them would have exclusive control over whatever he had created, so there would never be any order in the universe. But what we see is that the universe is ordered and cohesive, with the upper and lower realms connected to one another in the most perfect fashion.
(you can see no fault in the creation of the Most Gracious) (65:3). Moreover, if there were a number of gods, each of them would try to subdue the other with enmity, and one would prevail over the other. This has been mentioned by the scholars of `Ilm-ul-Kalam, who discussed it using the evidence of mutual resistance or counteraction. This idea states that if there were two or more creators, one would want to make a body move while the other would want to keep it immobile, and if neither of them could achieve what they wanted, then both would be incapable, but the One Whose existence is essential ﴿i.e., Allah﴾ cannot be incapable. It is impossible for the will of both to be fulfilled because of the conflict. This dilemma only arises when a plurality of gods is suggested, so it is impossible for there to be such a plurality, because if the will of one is fulfilled and not the other, the one who prevails will be the one whose existence is essential (i.e., God) and the one who is prevailed over will be merely possible (i.e., he is not divine), because it is not befitting for the one to be defeated whose existence is essential. Allah says:
(and some would have tried to overcome others! Glorified be Allah above all that they attribute to Him!) meaning, high above all that the stubborn wrongdoers say when they claim that He has a son or partner.
(All-Knower of the unseen and the seen!) means, He knows what is hidden from His creatures and what they see.
(Exalted be He over all that they associate as partners to Him!) means, sanctified and glorified and exalted be He above all that the wrongdoers and liars say.
(93. Say: "My Lord! If You would show me that with which they are threatened, '') (94. "My Lord! Then, put me not amongst the people who are the wrongdoers.'') (95. And indeed We are able to show you that with which We have threatened them.) (96. Repel evil with that which is better. We are best-acquainted with the things they utter.) (97. And say: "My Lord! I seek refuge with You from the whisperings of the Shayatin.'') (98. "And I seek refuge with You, My Lord! lest they should come near me.'')
وَإِنَّا عَلَىٰٓ أَن نُّرِيَكَ مَا نَعِدُهُمۡ لَقَـٰدِرُونَ
And indeed, We are able to show you what We have promised them.
Allah declares Himself to be above having any child or partner in dominion, control and worship. He says:
(No son did Allah beget, nor is there any god along with Him. (If there had been many gods), then each god would have taken away what he had created, and some would have tried to overcome others.) meaning, if it were decreed that there should be a plurality of deities, each of them would have exclusive control over whatever he had created, so there would never be any order in the universe. But what we see is that the universe is ordered and cohesive, with the upper and lower realms connected to one another in the most perfect fashion.
(you can see no fault in the creation of the Most Gracious) (65:3). Moreover, if there were a number of gods, each of them would try to subdue the other with enmity, and one would prevail over the other. This has been mentioned by the scholars of `Ilm-ul-Kalam, who discussed it using the evidence of mutual resistance or counteraction. This idea states that if there were two or more creators, one would want to make a body move while the other would want to keep it immobile, and if neither of them could achieve what they wanted, then both would be incapable, but the One Whose existence is essential ﴿i.e., Allah﴾ cannot be incapable. It is impossible for the will of both to be fulfilled because of the conflict. This dilemma only arises when a plurality of gods is suggested, so it is impossible for there to be such a plurality, because if the will of one is fulfilled and not the other, the one who prevails will be the one whose existence is essential (i.e., God) and the one who is prevailed over will be merely possible (i.e., he is not divine), because it is not befitting for the one to be defeated whose existence is essential. Allah says:
(and some would have tried to overcome others! Glorified be Allah above all that they attribute to Him!) meaning, high above all that the stubborn wrongdoers say when they claim that He has a son or partner.
(All-Knower of the unseen and the seen!) means, He knows what is hidden from His creatures and what they see.
(Exalted be He over all that they associate as partners to Him!) means, sanctified and glorified and exalted be He above all that the wrongdoers and liars say.
(93. Say: "My Lord! If You would show me that with which they are threatened, '') (94. "My Lord! Then, put me not amongst the people who are the wrongdoers.'') (95. And indeed We are able to show you that with which We have threatened them.) (96. Repel evil with that which is better. We are best-acquainted with the things they utter.) (97. And say: "My Lord! I seek refuge with You from the whisperings of the Shayatin.'') (98. "And I seek refuge with You, My Lord! lest they should come near me.'')
ٱدۡفَعۡ بِٱلَّتِى هِىَ أَحۡسَنُ ٱلسَّيِّئَةَۚ نَحۡنُ أَعۡلَمُ بِمَا يَصِفُونَ
Repel, by [means of] what is best, [their] evil. We are most knowing of what they describe.
Allah declares Himself to be above having any child or partner in dominion, control and worship. He says:
(No son did Allah beget, nor is there any god along with Him. (If there had been many gods), then each god would have taken away what he had created, and some would have tried to overcome others.) meaning, if it were decreed that there should be a plurality of deities, each of them would have exclusive control over whatever he had created, so there would never be any order in the universe. But what we see is that the universe is ordered and cohesive, with the upper and lower realms connected to one another in the most perfect fashion.
(you can see no fault in the creation of the Most Gracious) (65:3). Moreover, if there were a number of gods, each of them would try to subdue the other with enmity, and one would prevail over the other. This has been mentioned by the scholars of `Ilm-ul-Kalam, who discussed it using the evidence of mutual resistance or counteraction. This idea states that if there were two or more creators, one would want to make a body move while the other would want to keep it immobile, and if neither of them could achieve what they wanted, then both would be incapable, but the One Whose existence is essential ﴿i.e., Allah﴾ cannot be incapable. It is impossible for the will of both to be fulfilled because of the conflict. This dilemma only arises when a plurality of gods is suggested, so it is impossible for there to be such a plurality, because if the will of one is fulfilled and not the other, the one who prevails will be the one whose existence is essential (i.e., God) and the one who is prevailed over will be merely possible (i.e., he is not divine), because it is not befitting for the one to be defeated whose existence is essential. Allah says:
(and some would have tried to overcome others! Glorified be Allah above all that they attribute to Him!) meaning, high above all that the stubborn wrongdoers say when they claim that He has a son or partner.
(All-Knower of the unseen and the seen!) means, He knows what is hidden from His creatures and what they see.
(Exalted be He over all that they associate as partners to Him!) means, sanctified and glorified and exalted be He above all that the wrongdoers and liars say.
(93. Say: "My Lord! If You would show me that with which they are threatened, '') (94. "My Lord! Then, put me not amongst the people who are the wrongdoers.'') (95. And indeed We are able to show you that with which We have threatened them.) (96. Repel evil with that which is better. We are best-acquainted with the things they utter.) (97. And say: "My Lord! I seek refuge with You from the whisperings of the Shayatin.'') (98. "And I seek refuge with You, My Lord! lest they should come near me.'')
وَقُل رَّبِّ أَعُوذُ بِكَ مِنۡ هَمَزَٲتِ ٱلشَّيَـٰطِينِ
And say, “My Lord, I seek refuge in You from the incitements of the devils,
Allah declares Himself to be above having any child or partner in dominion, control and worship. He says:
(No son did Allah beget, nor is there any god along with Him. (If there had been many gods), then each god would have taken away what he had created, and some would have tried to overcome others.) meaning, if it were decreed that there should be a plurality of deities, each of them would have exclusive control over whatever he had created, so there would never be any order in the universe. But what we see is that the universe is ordered and cohesive, with the upper and lower realms connected to one another in the most perfect fashion.
(you can see no fault in the creation of the Most Gracious) (65:3). Moreover, if there were a number of gods, each of them would try to subdue the other with enmity, and one would prevail over the other. This has been mentioned by the scholars of `Ilm-ul-Kalam, who discussed it using the evidence of mutual resistance or counteraction. This idea states that if there were two or more creators, one would want to make a body move while the other would want to keep it immobile, and if neither of them could achieve what they wanted, then both would be incapable, but the One Whose existence is essential ﴿i.e., Allah﴾ cannot be incapable. It is impossible for the will of both to be fulfilled because of the conflict. This dilemma only arises when a plurality of gods is suggested, so it is impossible for there to be such a plurality, because if the will of one is fulfilled and not the other, the one who prevails will be the one whose existence is essential (i.e., God) and the one who is prevailed over will be merely possible (i.e., he is not divine), because it is not befitting for the one to be defeated whose existence is essential. Allah says:
(and some would have tried to overcome others! Glorified be Allah above all that they attribute to Him!) meaning, high above all that the stubborn wrongdoers say when they claim that He has a son or partner.
(All-Knower of the unseen and the seen!) means, He knows what is hidden from His creatures and what they see.
(Exalted be He over all that they associate as partners to Him!) means, sanctified and glorified and exalted be He above all that the wrongdoers and liars say.
(93. Say: "My Lord! If You would show me that with which they are threatened, '') (94. "My Lord! Then, put me not amongst the people who are the wrongdoers.'') (95. And indeed We are able to show you that with which We have threatened them.) (96. Repel evil with that which is better. We are best-acquainted with the things they utter.) (97. And say: "My Lord! I seek refuge with You from the whisperings of the Shayatin.'') (98. "And I seek refuge with You, My Lord! lest they should come near me.'')
وَأَعُوذُ بِكَ رَبِّ أَن يَحۡضُرُونِ
And I seek refuge in You, my Lord, lest they be present with me.”
Allah declares Himself to be above having any child or partner in dominion, control and worship. He says:
(No son did Allah beget, nor is there any god along with Him. (If there had been many gods), then each god would have taken away what he had created, and some would have tried to overcome others.) meaning, if it were decreed that there should be a plurality of deities, each of them would have exclusive control over whatever he had created, so there would never be any order in the universe. But what we see is that the universe is ordered and cohesive, with the upper and lower realms connected to one another in the most perfect fashion.
(you can see no fault in the creation of the Most Gracious) (65:3). Moreover, if there were a number of gods, each of them would try to subdue the other with enmity, and one would prevail over the other. This has been mentioned by the scholars of `Ilm-ul-Kalam, who discussed it using the evidence of mutual resistance or counteraction. This idea states that if there were two or more creators, one would want to make a body move while the other would want to keep it immobile, and if neither of them could achieve what they wanted, then both would be incapable, but the One Whose existence is essential ﴿i.e., Allah﴾ cannot be incapable. It is impossible for the will of both to be fulfilled because of the conflict. This dilemma only arises when a plurality of gods is suggested, so it is impossible for there to be such a plurality, because if the will of one is fulfilled and not the other, the one who prevails will be the one whose existence is essential (i.e., God) and the one who is prevailed over will be merely possible (i.e., he is not divine), because it is not befitting for the one to be defeated whose existence is essential. Allah says:
(and some would have tried to overcome others! Glorified be Allah above all that they attribute to Him!) meaning, high above all that the stubborn wrongdoers say when they claim that He has a son or partner.
(All-Knower of the unseen and the seen!) means, He knows what is hidden from His creatures and what they see.
(Exalted be He over all that they associate as partners to Him!) means, sanctified and glorified and exalted be He above all that the wrongdoers and liars say.
(93. Say: "My Lord! If You would show me that with which they are threatened, '') (94. "My Lord! Then, put me not amongst the people who are the wrongdoers.'') (95. And indeed We are able to show you that with which We have threatened them.) (96. Repel evil with that which is better. We are best-acquainted with the things they utter.) (97. And say: "My Lord! I seek refuge with You from the whisperings of the Shayatin.'') (98. "And I seek refuge with You, My Lord! lest they should come near me.'')
حَتَّىٰٓ إِذَا جَآءَ أَحَدَهُمُ ٱلۡمَوۡتُ قَالَ رَبِّ ٱرۡجِعُونِ
[For such is the state of the disbelievers], until, when death comes to one of them, he says, “My Lord, send me back
Allah commands His Prophet Muhammad to call on Him with this supplication when calamity strikes:
(My Lord! If You would show me that with which they are threatened.) meaning, `if You punish them while I am witnessing that, then do not cause me to be one of them.' As was said in the Hadith recorded by Imam Ahmad and At-Tirmidhi, who graded it Sahih:
(If You want to test people, then take me to You ﴿cause me to die﴾ without having to undergo the test.)
(And indeed We are able to show you that with which We have threatened them.) means, `if We willed, We could show you the punishment and test that We will send upon them.' Then Allah shows him the best way to behave when mixing with people, which is to treat kindly the one who treats him badly, so as to soften his heart and turn his enmity to friendship, and to turn his hatred to love. Allah says:
(Repel evil with that which is better. ) This is like the Ayah:
(Repel (the evil) with one which is better, then verily he, between whom and you there was enmity, (will become) as though he was a close friend. But none is granted it except those who are patient) (41:34-35). meaning, nobody will be helped or inspired to follow this advice or attain this quality,
(except those who are patient) meaning, those who patiently bear people's insults and bad treatment and deal with them in a good manner when they are on the receiving end of bad treatment from them.
(and none is granted it except the owner of the great portion) means, in this world and the Hereafter. And Allah says:
(And say: "My Lord! I seek refuge with You from the whisperings of the Shayatin.'') Allah commanded him to seek refuge with Him from the Shayatin, because no trick could help you against them and you cannot protect yourself by being kind to them. We have already stated, when discussing Isti`adhah (seeking refuge), that the Messenger of Allah used to say,
(I seek refuge with Allah, the All-Hearing, All-Seeing, from the accursed Shayatin, from his whisperings, evil suggestions and insinuations.) His saying:
("And I seek refuge with You, My Lord! lest they should come near me.'') means, in any issue of my life. So we are commanded to mention Allah at the beginning of any undertaking, in order to ward off the Shayatin at the time of eating, intercourse, slaughtering animals for food, etc. Abu Dawud recorded that the Messenger of Allah used to say:
(O Allah, I seek refuge with You from old age, I seek refuge with You from being crushed or drowned, and I seek refuge with you from being assaulted by the Shayatin at the time of death.)
(99. Until, when death comes to one of them, he says: "My Lord! Send me back,'') (100. "So that I may do good in that which I have left behind!'' No! (Kalla) It is but a word that he speaks; and in front of them is Barzakh until the Day when they will be resurrected.)
لَعَلِّىٓ أَعۡمَلُ صَـٰلِحً۬ا فِيمَا تَرَكۡتُۚ كَلَّآۚ إِنَّهَا كَلِمَةٌ هُوَ قَآٮِٕلُهَاۖ وَمِن وَرَآٮِٕهِم بَرۡزَخٌ إِلَىٰ يَوۡمِ يُبۡعَثُونَ
That I might do righteousness in that which I left behind.” No! It is only a word he is saying; and behind them is a barrier until the Day they are resurrected.
Allah commands His Prophet Muhammad to call on Him with this supplication when calamity strikes:
(My Lord! If You would show me that with which they are threatened.) meaning, `if You punish them while I am witnessing that, then do not cause me to be one of them.' As was said in the Hadith recorded by Imam Ahmad and At-Tirmidhi, who graded it Sahih:
(If You want to test people, then take me to You ﴿cause me to die﴾ without having to undergo the test.)
(And indeed We are able to show you that with which We have threatened them.) means, `if We willed, We could show you the punishment and test that We will send upon them.' Then Allah shows him the best way to behave when mixing with people, which is to treat kindly the one who treats him badly, so as to soften his heart and turn his enmity to friendship, and to turn his hatred to love. Allah says:
(Repel evil with that which is better. ) This is like the Ayah:
(Repel (the evil) with one which is better, then verily he, between whom and you there was enmity, (will become) as though he was a close friend. But none is granted it except those who are patient) (41:34-35). meaning, nobody will be helped or inspired to follow this advice or attain this quality,
(except those who are patient) meaning, those who patiently bear people's insults and bad treatment and deal with them in a good manner when they are on the receiving end of bad treatment from them.
(and none is granted it except the owner of the great portion) means, in this world and the Hereafter. And Allah says:
(And say: "My Lord! I seek refuge with You from the whisperings of the Shayatin.'') Allah commanded him to seek refuge with Him from the Shayatin, because no trick could help you against them and you cannot protect yourself by being kind to them. We have already stated, when discussing Isti`adhah (seeking refuge), that the Messenger of Allah used to say,
(I seek refuge with Allah, the All-Hearing, All-Seeing, from the accursed Shayatin, from his whisperings, evil suggestions and insinuations.) His saying:
("And I seek refuge with You, My Lord! lest they should come near me.'') means, in any issue of my life. So we are commanded to mention Allah at the beginning of any undertaking, in order to ward off the Shayatin at the time of eating, intercourse, slaughtering animals for food, etc. Abu Dawud recorded that the Messenger of Allah used to say:
(O Allah, I seek refuge with You from old age, I seek refuge with You from being crushed or drowned, and I seek refuge with you from being assaulted by the Shayatin at the time of death.)
(99. Until, when death comes to one of them, he says: "My Lord! Send me back,'') (100. "So that I may do good in that which I have left behind!'' No! (Kalla) It is but a word that he speaks; and in front of them is Barzakh until the Day when they will be resurrected.)