Ar-Ra'd (The Thunder)

37. “And thus We have sent it (the Qur’an) (as a true) authority in the Arabic, and if you follow their low desires after what has come to you of knowledge, there shall not be for you against Allah any guardian or a protector.”

The appointment of the prophets and the revelation of the celestial Books are the wise Divine way of treatment. Therefore, He implies in this verse that as We sent the people of the Book and the former prophets celestial Books, We also revealed this Qur’an to the Prophet of Islam (S) while it contains clear and obvious commandments.

The verse says:

“And thus We have sent it (the Qur’an) (as a true) authority in the Arabic…”

It is cited in the commentary of Majma‘-ul-Bayan: The reason as to why the Qur’an has been called commandments is that there are commandments in it as to what is allowed and what is prohibited.

And the reason why it is called Arabic is that its bearer has been an Arab prophet.

In other words, the application of the word /‘arabiyyan/, mentioned in the verse, is a reference to the fact that the language of the Messenger of Allah (S) has been Arabic, for which reason Allah’s way of treatment has been such that every prophet must communicate His Book through the language of his own people and, hence, He remarks in Surah ‘Ibrahim, No. 14, verse 4:

“We sent no prophet except the ones who communicated in the language of their own people.”

And, in order that we know that Allah has no kinship with anyone, and even if the prophets supposedly go a wrong way, they will be faced with the Divine punishment, addressing the Prophet (S) with a threatening and decisive tone of voice, the Qur’an implies that: if he follows their whims after having been briefed, he will receive Divine punishment and no body will be able to protect and preserve him as against Allah’s power.

The verse says:

“…and if you follow their low desires after what has come to you of knowledge, there shall not be for you against Allah any guardian or a protector.”

Although there was certainly no probability for the Prophet (S) to be deviant with such a stage of chastity, knowledge and awareness, this meaning makes it clear that Allah entertains no special relationship with any one. Even if the Prophet (S) enjoys an elevated position, it is because of his submission servitude, faith, and his perseverance.

It has been cited in the Majma‘-ul-Bayan that although this meaning is addressed to the Prophet of Islam (S), the main objective is his followers.