The Holy Quran with Five Volume Commentary (Vol 3) — Page 463
PT. 14 AN-NAHL CH. 16 إِن تَحْرِصْ عَلَى هُدُهُمْ فَإِنَّ اللَّهَ If thou art solicitous of. 38 their guidance, then know that لَا يَهْدِي مَنْ يُضِلُّ وَمَا لَهُمُ Allah surely guides not those مِنْ نُّصِرِينَ who lead others astray. And for such there are no helpers. 1839 وَاَقْسَمُوْا بِ اللهِ جَهْدَ أَيْمَانِهِمْ لَا يَبْعَثُ And they swear by Allah. 39 اللهُ مَنْ يَمُوتُ بَلَى وَعْدًا عَلَيْهِ حَقًّا. will not raise up those who die وَلكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ their strongest oaths, that Allah Nay, He will certainly raise them up a promise He has made binding on Himself, but most people know not. 1840 "12:104; 28:57. 23:38; 45:25. 10:5;21:105. event of man's actions having been predetermined, he could not possibly effect a change in his beliefs or actions. The fact that on the occasion of the advent of every Prophet a certain number of disbelievers join the ranks of believers is positive proof of the fact that man has been endowed with freewill and that he is the master of his own destiny. Divine visitations that have invariably overtaken disbelievers in all ages constitute yet another very cogent proof that man has been created free and is not the object or victim of a predetermined fate because there is no sense or justification in punishment overtaking a person who is not free to act as he likes. 1839. Commentary: In this verse the Holy Prophet and the Faithful are told that in spite of their intense desire all disbelievers would never believe because man is a free agent and because God does not 1671 compel anyone to adopt a definite course. Since He does not force anyone to disbelieve, He does not force anyone to believe either. Such compulsion would frustrate the very purpose of religion, viz. the attainment of inner purity. God has therefore decreed that He would not grant guidance to those who are engaged in misguiding others. Not only would He not force them to the true path but on the contrary He would deprive them of all sources of assistance. who lead من يضل The expression others astray) has been taken by some to mean "whom God adjudges as erring". Such a meaning would be in clear conflict with the sense of the preceding verse. The correct meaning is, "he who is engaged in misleading others". The subject of the verb is not (Allah) but the word immediately preceding it. 1840. Commentary: (who) This verse mentions another device