Anda sedang membaca tafsir untuk sekelompok ayat dari 42:52 hingga 43:1
وَكَذٰلِكَ
اَوْحَیْنَاۤ
اِلَیْكَ
رُوْحًا
مِّنْ
اَمْرِنَا ؕ
مَا
كُنْتَ
تَدْرِیْ
مَا
الْكِتٰبُ
وَلَا
الْاِیْمَانُ
وَلٰكِنْ
جَعَلْنٰهُ
نُوْرًا
نَّهْدِیْ
بِهٖ
مَنْ
نَّشَآءُ
مِنْ
عِبَادِنَا ؕ
وَاِنَّكَ
لَتَهْدِیْۤ
اِلٰی
صِرَاطٍ
مُّسْتَقِیْمٍ
۟ۙ
صِرَاطِ
اللّٰهِ
الَّذِیْ
لَهٗ
مَا
فِی
السَّمٰوٰتِ
وَمَا
فِی
الْاَرْضِ ؕ
اَلَاۤ
اِلَی
اللّٰهِ
تَصِیْرُ
الْاُمُوْرُ
۟۠
حٰمٓ
۟ۚۛ
3

مَا كُنتَ تَدْرِ‌ي مَا الْكِتَابُ وَلَا الْإِيمَانُ وَلَـٰكِن (You did not know earlier what is the Book or what is "Iman', but We have made it a light with which We guide whomsoever we will from among Our slaves - 42:52). This verse is a complement of the subject of the first verse. The gist is that in this world, nobody has ever seen, nor can ever see and converse face to face with Allah Ta’ ala. However, Allah Ta’ ala does send ` wahy' to His chosen bondsmen in three ways described in the first verse. And in accordance with Allah Ta’ ala's practice, ` wahy' is sent to the Holy Prophet ﷺ as well. The demand of Jews that Allah Ta’ ala should speak to him face to face is simply a display of ignorance and hostility. That is why Allah Ta’ ala has stated that whatever knowledge a man obtains, even a prophet for that matter, is all a grant of Allah Ta’ ala. Until Allah Ta’ ala tells them through ` wahy', they would neither be aware of any Book nor would they know the details of faith. Unawareness of the Book before ` wahy' is quite obvious; absence of knowledge of faith means that its details, rules and regulations, and its exalted place become known to a prophet after ` wahy', not before it, otherwise it is proved with consensus of the ummah that whomever Allah chooses to make His Messenger or Prophet, He gives him faith and belief right from the beginning of his birth; his faith is engraved in his nature. These chosen people are firm believers, even before prophethood and before ` wahy' is sent to them. Principles of belief become a part of their nature and behaviour. That is why all the prophets were opposed by their people and they piled up all sorts of allegations against them, but no one had ever accused a prophet of idolatry, even before he was appointed as a prophet. Qurtubi, in his Tafsir, and Qadi ` Ayad in Shifa' have dealt with this subject in full detail.

Alhamdulillah

the commentary on

Surah Shura

ends here.