154. Qur’an is not a book like the books produced by men, which are presented in a complete form at one time, through which either something is added to the knowledge of men or which present some academic research. But this book has been sent down by man’s Creator for his guidance and instruction. Therefore, wisdom demanded that the group of its believers which would be formed in the early stages should receive timely guidance and instructions according to circumstances through this book, so that the objectives of Qur’an may also become clear and timely guidance may provide firmness to the faith of the faithful and strength of conviction in his action. In view of this great necessity the revelation of Qur’an was made in stages, gradually, and in this the difference of outline and detail occurred, which is quite natural, e.g. in the earlier surahs monotheism was presented in a comprehensive manner, but in the subsequent surahs its requirements or ramifications were presented. Similarly, in the beginning the command to worship God was given in an outline, but later on the details of worship like salat, etc. were given.

Muslims were asked to be patient in the face of oppression and tyranny, but in the later stages they were allowed to migrate to Abyssinia; in this surah a mention of the migration to Abyssinia has been made. Muslims were asked to explain their viewpoint to the infidels, but subsequently they were asked to avoid them. These are the things to which Qur’an refers to as revealing one ayah in place of another ayah, and as such there is no contradiction in these ayat, nor is any ayah ‘mansookh’(cancelled) in the traditional sense. Surah Nahl is a Maccan Surah, and that too of the middle period. Therefore, till then no command was revealed which had to be cancelled in the traditional sense. Therefore, the technical discussion about ‘nasikh’ and ‘mansookh’ (cancellation) here is irrelevant and there is no argument in its favour in the ayah. The statement in the following ayah that it may strengthen the faith of those who believe is sufficient to clarify its purpose.

155. ‘Roohul Q’uds’ (holy spirit) is the title of Archangel Jibril (Gabriel), who is the chief of the angels and who used to bring Allah’s revelations to Prophet Muhammad (Sallal Lahu Alaihi Wa Sallam).

156. Qur’an has not disclosed the name of the man about whom the idolaters used to say that he was teaching the Prophet. In the various narratives various names have been mentioned whose authenticity is doubtful. It proves the fact that there was no such person about whom such a preposterous thing could be imagined. If it were not so, the narrators would have stated his name without any dispute.

Qur’an clarifies that the person alluded to by the polytheists did not have Arabic as his mother tongue. Then how is it possible that such a person would be able to author Qur’an, which is in chaste Arabic and which has no equal in eloquence and appeal. For the refutation of the polytheists’ charge only this one argument was sufficient, otherwise for those who can think and ponder there is no paucity of proofs, which negate the theory or the falsehood of Quran’s being a mortal’s work, they positively assert the fact that it is the word of Allah only.

157. Those who can assign falsehood to God can only be those who do not believe in the revelations of Allah and to assign falsehood to God are two contradictory things. Therefore, the Prophet cannot be said to be guilty of telling lies. However this charge can squarely be applied to the opponents of the Prophet and the polytheists that they tell lies in the name of God, for either they have themselves invented their belief and their religion or they have followed those who have invented it. In any event they are the liars.

158. In this ayah exemption is given to those who have been forced to utter blasphemy or words of disbelief on condition that in their hearts they have full faith in God and are content with their belief. This exemption is merely a consent, but a man of determination, a Muslim should stake his life instead of uttering a word of disbelief from his mouth. The best examples of such a manly determination was that of Yassir (R) and Sumaiyyah (R) : the polytheists tortured them brutally and ultimately killed them but till their last they were not prepared to utter a word of disbelief.

Yassir (R) is the first Muslim male to have tested the cup of martyrdom in Makkah and Sumaiyya (R) is the first Muslim lady to have been martyred in Makkah for the cause of Islam.

159. That is: Whoever will be happy with disbelief and whose faith will be that of a disbeliever will be liable to receive Allah’s wrath and will not escape His punishment.

160. It is clear that to prefer the welfare in this world to the welfare in the Hereafter is the purpose of the disbeliever.

161. For explanation, see Surah Baqarah Note No.15.

162. Here by jihad is meant those efforts which a Muslim may make in spreading Allah’s religion in severely unfriendly conditions, even at the risk of his life.

Allah cites an example: a township was secure and well content, its provision in abundance came to it from every quarter, but it showed ingratitude for Allah’s favours, so Allah subjected them to taste scarcity and fear because of what they used to do. (Al-Quran)