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The prophet of Allah does not object to true worship in any form. But it must be true: it must not superstitiously attribute derogatory things to Allah, or foster false ideas.
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Cf. the last clause of surah {9} and the corresponding note [171].
See note [XX] on the last sentence of 6:100 .
Cf. vii. 54 and n. 1032. All Power, Authority, Knowledge, and Truth are with Allah. He neither begets nor is begotten. Glory to Him!
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Evidently an allusion to the verbal subtleties of the Nicene Creed, and particularly the statement, "Jesus Christ, the Son of God, begotten, not made [i.e., not created], by the Father as His only Son, of the same substance as the Father, God of God ...", etc.
That Day of theirs: they had their Day on earth; they will have a different sort of Day in the Hereafter, according to the promise of Allah about the Resurrection and Judgment, or perhaps about Retribution in this very life! So leave them to play about with their fancies and vanities. Truth must eventually prevail!
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We glorify Allah, and we call His name blessed, because He has not only supreme power and authority, but because we shall return to Him and see "the Light of His Countenance" (xxx. 38).
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A reference to falsely deified saints or prophets and, particularly (in view of the context), to Jesus.
For an explanation of the Qur'anic concept of "intercession", see 10:3 - "There is none that could intercede with Him unless He grants leave therefore" - and the corresponding note [7]. - My interpolation, at the end of the above verse, of the words "that God is one and unique" is based on Razi's interpretation of this passage, implying that a mere oral "bearing witness to the truth" is useless if it is not the outcome of an inner awareness of God's oneness and uniqueness.
i.e., Jesus, Ezra, and the angels.
While idols and false gods have no power of intercession, persons like Jesus, who is falsely worshipped by his misguided followers, but who himself preached the Gospel of Unity with full understanding will have the power of intercession.
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Cf. xxxi. 25, and n. 3613-1 and xxxix. 38, and n. 4299.
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Razi (on whose commentary the above interpolation is based), regards this as a reference to the Prophet Muhammad. It seems, however, that the meaning is wider, embracing every believer, of whatever denomination, who is distressed at the blindness of people who attribute divinity or divine qualities to any being other than God Himself.
Commentators are divided in opinion as to the construction. The best opinion is that which I have adopted, referring back qilihi as a genitive governed by 'ilm in verse 85.
The Prophet was much troubled in mind by the Unfaith of the Quraish: xviii. 6. He is here told to leave them alone for a time, for the Truth must soon prevail.
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Cf. xxv. 63, and n. 3123.
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