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16:113 - And there came to them an Apostle from among themselves but they falsely rejected him;
so the wrath seized them even in the midst of their iniquities.
35:10 - Whoso desireth power (should know that) all power belongeth to Allah. Unto Him good
words ascend, and the pious deed doth He exalt; but those who plot iniquities, theirs will be an
awful doom; and the plotting of such (folk) will come to naught.
21:11 - How many were the populations we utterly destroyed because of their iniquities setting up
in their places other peoples!
INSPIRATION:
6:106 - Follow what thou art taught by inspiration from thy Lord: there is no god but He: and turn
aside from those who join gods with Allah.
17:85 - They ask thee concerning the Spirit (of inspiration). Say: "The Spirit (cometh) by command
of my Lord: of knowledge it is only a little that is communicated to you (O men!) 2285
2295 Cf. ii 55 and iv. 153 about the desire of the Israelites to see Allah face to face; and vi. 8-9, about angels coming down
to convince men. (17.92)
40:15 - Raised high above ranks (or degrees) (He is) the Lord of the Throne (of authority): by his
command doth He send the spirit (of inspiration) to any of His servants He pleases that it may
warn (men) of the Day of Mutual Meeting 437643774378
4376 He is raised far above any rank or degree which we can imagine. It is possible also to treat Rafi as equivalent to Rafi',
meaning that He can raise His creatures to the highest ranks and degrees for He is the fountain of all honour. (40.15)
4377 The choosing of a man to be the recipient of inspiration-to be the standard bearer of Allah's Truth-is the highest
honour possible in the Kingdom of Allah. And Allah bestows that honour according to His own most perfect Will and
Plan, which no one can question, for He is the fountain of all honour, dignity, and authority. (40.15)
4378 All men will meet together and meet their Lord at the Resurrection, no matter how far scattered they may have been in
life or in death. (40.15)
42:3 - But indeed if any show patience and forgive that would truly be an exercise of courageous
will and resolution in the conduct of affairs. 4586
4586 It is harder to be patient and forgive, and yet to get wrongs righted, as was done by the holy Prophet, than to bluster
about and "punish the guilty" or "teach them lessons". It may look like futility or lack of purpose, but in reality it is the
highest and noblest form of courage and resolution. And it may carry out the purpose of reform and the suppression of
evil even better than stem punishment. The gentleness of innocence often "persuades where stronger measures fail."
But of course circumstances alter cases, and there is some allowance also to be made for the personal equation of
the men you have to deal with: in some cases severity may be called for, but it should be from a strict judicial motive,
and not merely from personal anger or spite or any lower motive in disguise. (42.43)
42:7 - Thus have We sent by inspiration to thee an Arabic Qur'an: that thou mayest warn the
Mother of Cities and all around her and warn (them) of the Day of Assembly of which there is
no doubt: (when) some will be in the Garden and some in the Blazing Fire. 453345344535
4533 The point of the Qur-an being in Arabic is that it is plain and intelligible to the people through whom and among whom
it was promulgated; see next clause. (42.7)
4534 The City of Makkah. See n. 913 to vi. 92. This is undoubtedly a Makkan verse. Even apart from the Qibla, Makkah is
the centre of Islam, and "all around her" is the whole world. (42.7)
4535 The contrast is again emphasised, as explained in the Summary. (42.7)
42:51 - It is not fitting for a man that Allah should speak to him except by inspiration of from behind
a veil or by the sending of a Messenger to reveal with Allah's permission what Allah wills: for
He is Most High Most Wise. 4597459845994600
4597 This leads us on to the higher spiritual meaning of verses 49-50, as leading up to verses 51-
53. Man is but a speck in Allah's creation. His growth and family relationships are not by any
means comparable to Allah's creative acts, whose various stages are referred to in n. 120 to ii.
117, n. 916 to vi. 94, and n. 923 to vi. 98. That being so in the mysteries of man's daily life,
how much more profound is the contrast between man and Allah in the apprehension of the
higher spiritual problems concerned with Revelation? How can man be fit to speak to Allah?
He is not fit. But there are three ways in which Allah, in His infinite Mercy, communicates with
man, as described in verses 51-53. (42.51)
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