Surah An-Naml: Verses (76 - 81) Indeed, this Qur'an...

It is known that after the Almighty concluded the discussion establishing the Originator (Mabda') and the Resurrection (Ma'ad), He then mentioned matters related to Prophethood. Since the greatest proof for the Prophethood of Muhammad (peace be upon him) is the Qur'an, Allah the Exalted clarified first that it is a miracle in several ways:

First: The narratives mentioned in the Qur'an conform to what was mentioned in the Torah and the Gospel, despite the fact that the Prophet (PBUH) was illiterate, never associated with scholars, and never engaged in learning or study. Therefore, this could only be from Allah the Exalted.

There are differing opinions on what the Qur'an confirms:

1. Some said it refers to what they disagreed upon and differed about.
2. Others said it refers to what some of them distorted.
3. Still others said it refers to the news of the Prophets. (The first opinion is considered closer.)

Second: His saying: {And indeed, it is guidance and mercy for the believers} (27:77). This is because some people said: When we contemplated the Qur'an, we found in it intellectual proofs for Monotheism, Resurrection, and Prophethood, and explanations of Allah's attributes and descriptions of His Majesty—things we did not find in any other book. We found the laws (Shara'i') within it to be consistent with and agreeable to reason, free from contradiction and inconsistency. Thus, it is guidance and mercy from these aspects. We also found human capabilities insufficient to compile a book of this nature, so we knew it could only be from Allah the Exalted. Therefore, the Qur'an is miraculous from this perspective.

Third: That it is guidance and mercy for the believers because of its eloquence, reaching a level where they were incapable of challenging it—and this is a miracle.

Then, after establishing that it is a miracle proving the Message, the Exalted mentioned two matters:

The First: His saying: {Indeed, your Lord will judge between them by His judgment. And He is the Exalted in Might, the All-Knowing} (27:78). This means that even though the Qur'an recounts to the Children of Israel most of what they dispute, you (O Muhammad) should not be constrained by their situation. Rather, your Lord is the One who judges between them—between the correct and the mistaken among them. This serves as a reprimand to the disbelievers. Therefore, He said: {And He is the Exalted in Might} (meaning the Capable One whom nothing can prevent), {the All-Knowing} (regarding what He judges, so it can only be the Truth).

If one asks: Is not judgment (Qada') and ruling (Hukm) the same thing? So, saying {will judge between them by His judgment} is like saying "He judges by His judgment and rules by His ruling." The answer is: The meaning of {by His judgment} (bi-hukmihi) is by what He rules, which is His justice, because He only judges justly. Or, He meant Hukm (wisdom), supported by the reading of those who recited it as {bi-hikmatihi} (plural of Hikmah—wisdoms).

The Second: That after the proof of his Prophethood became clear, Allah commanded him to rely upon Allah and not pay attention to the enemies of Allah, and to proceed with the important tasks of the Message with a strong heart. He said: {So rely upon Allah} (27:79).

Then He explained this command with two reasons:

1. His saying: {Indeed, you are upon the clear truth} (27:79). This clarifies that the truthful one is deserving of Allah's support and will not be abandoned.
2. His saying: {Indeed, you cannot make those who hear, hear} (27:80). This is considered appropriate as a reason for the command to rely on Allah because as long as a person hopes for something from someone, his heart is not strong enough to show opposition. When his hope in that person is cut off, his heart becomes strong to show opposition. Thus, Allah the Exalted cut off Muhammad (PBUH) from them by clarifying that they are like the dead, the deaf, and the blind—they do not comprehend, hear, see, or pay attention to any evidence. This is a reason for the strengthening of his heart (PBUH) to manifest the religion as it should be.

If one asks: What is the meaning of {when they turn away retreating}? The answer is: It is an emphasis on the state of the deaf person, because when he moves far away from the caller by turning his back, he is further from perceiving the voice.

As for His saying: {Nor are you a guide for the blind out of their misguidance} (27:81), the meaning is: Your making them hear will only benefit those whom Allah has known will believe in His signs—meaning they affirm them—so they are Muslims, meaning they are sincere to Allah, derived from His saying: {But whoever submits his face to Allah while he is a doer of good} (Al-Baqarah: 112). Meaning, he makes his face safe and pure for Allah. And Allah knows best.

Verses 77-81

{77. And when the Word is due to fall upon them, We will bring forth for them a creature from the earth that will speak to them, because the people were not certain of Our signs.}

{78. And the Day We will gather from every nation a troop of those who denied Our signs, and they will be arranged in ranks,}

{79. Until, when they come [to Him], He will say, "Did you deny My signs while you had not encompassed them in knowledge? Or what was it that you used to do?"}

{80. And the Word will fall upon them because they wronged, so they will not be able to speak.}

{81. Do they not see that We have made the night for them to rest therein and the day for sight? Indeed in that are signs for a people who believe.}