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5673 All Truth is in itself. But as received by men, and understood with reference to men's psychology, certainty may have
certain degrees. There is the probability or certainty resulting from the application of man's power of judgment and his
appraisement of evidence. This is ilmulyaqin, certainty by reasoning or inference. Then there is the certainty of seeing
something with our own eyes. "Seeing is believing." This is 'ain-ul-yaqin, certainty by personal inspection. See cii. 5, 7.
Then, as here, there is the absolute Truth, with no possiblity of error of judgment or error of the eye, (which stands for
any instrument of sense-perception and any ancillary aids, such as microscopes etc.). This absolute Truth is the haqqil-yaqin
spoken of here. (69.51)
72:27 - "Except an apostle whom He has chosen: and then He makes a band of watchers march
before him and behind him 57505751
5750 Cf. iii. 179, and n. 482. See also last note. (72.27)
5751 Revelation is not a mechanical or material thing. It has to be safeguarded from being distorted or corrupted by
ignorance, selfishness, or the powers of evil. How can its precious and subtle worth and the spiritual safeguards
against its misuse by human folly or the perversity of evil be expressed in plain human words? We can imagine a very
great treasure, which has to be transmitted. To guard it against evilly-disposed persons, a strong escort is required, to
march in front and behind, so as to protect it from all sides. When it reaches its destination, the escort presents its
credentials and an Invoice showing the Treasure being transmitted. Then the destined receiver knows that it has
come intact and feels satisfied. So about spiritual Revelation. The Prophet recognises the credentials and checks the
contents on the tablets of his own heart and insight. He has then no doubt that it is a true Message from Allah, and
that those who bring it are the true messengers "of their Lord". A) They: the band of watchers. In "he may know" it is
better to construe "he" to refer to the prophet who receives the Message from the "watchers". (72.27)
72:28 - "That he may know that they have (truly) brought and delivered the Messages of their Lord:
and He surrounds (all the mysteries) that are with them and takes account of every single
thing." 57525753
5752 Ahata: surrounds, encompasses, encloses, guards on all sides, keeps under his own possession and control, and
does not allow to be corrupted or debased. See last note but one. (72.28)
5753 In the spiritual Kingdom,-as indeed, in all things,-Allah's knowledge, wisdom, and Plan comprehend all things, great
and small. There is nothing which we do, nothing which happens that is outside His account. (72.28)
75:17 - It is for Us to collect it and to promulgate it:
75:19 - Nay more it is for Us to explain it (and make it clear):
80:11 - By no means (should it be so)! For it is indeed a Message of instruction: 5955
80:12 - Therefore let who will keep it in remembrance.
80:13 - (It is) in Books held (greatly) in honor. 5956
80:14 - Exalted (in dignity) kept pure and holy
80:15 -(Written) by the hands of scribes
80:16 - Honorable and Pious and Just.
5955 Allah's Message is a universal Message, from which no one is to be excluded, rich or poor, old or young, great or
lowly, learned or ignorant. If anyone had the spiritual craving that needed satisfaction, he was to be given precedence
if there was to be any question of precedence at all. (80.11)
5956 At the time this Sura was revealed, there were perhaps only about 42 or 45 Suras in the hands of the Muslims. But it
was a sufficient body of Revelation of high spiritual value, to which the discription given here could be applied. It was
held in the highest honor; its place in the hearts of Muslims was more exalted than that of anything else; as Allah's
Word, it was pure and sacred; and those who transcribed it were men who were honorable, just and pious. The
legend that the early Suras were not carefully written down and preserved in books is a pure invention. The
recensions made later in the time of the first and the third Khalifas were merely to preserve the purity and safeguard
the arrangement of the text at a time when the expansion of Islam among non-Arabic-speaking people made such
precautions necessary. (80.13)
5:15 - O People of the Book! there hath come to you Our Apostle revealing to you much that ye
used to hide in the Book and passing over much (that is now unnecessary): There hath come
to you from Allah a (new) Light and a perspicuous Book. 716
716 Mubin: I wish I could translate by a simpler word than "perspicuous". But "plain" may mean unadorned, the opposite of
beautiful, and this Book is among the most beautiful that it is the privilege of mankind to read. "Clear" would be right
as far as it means "unambiguous, self-evident, not involved in mysteries of origin, history, or meaning, one which
every one can understand as to the essentials necessary for him, without the intervention of priests or privileged
persons". Mubin has all these meanings, but it suggests, besides, some quality of a shining light, by which we are
able to make things clear, to distinguish the true from the false, This I think is suggested better by "perspicuous" than
by the word "clear". Besides it is hardly good idiom to speak of "a clear Book." (5.15)
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