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A poet draws upon his imagination, and the subjective factor is so strong that though we may learn much from him, we cannot believe as facts the wonderful tales he has to tell. And the poet who is not a Seer is merely a vulgar votary of exaggerations and falsehoods.
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A soothsayer merely pretends to foretell future events of no profound spiritual consequence. Most of his prophecies are frauds, and none of them is meant to teach lessons of real admonition. Such admonition is the work of an honoured prophet.
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I.e., deprived him of all ability to act - the "right hand" symbolizing power.
The right hand is the hand of power and action. Any one who is seized by his right hand is prevented from acting as he wishes or carrying out his purpose. The argument is that if an impostor were to arise, he would soon be found out. He could not carry out his fraud indefinitely. But the prophets of Allah, however much they are persecuted, gain more and more power every day, as did the holy Prophet, whose truth, earnestness, sincerity, and love for all, were recognised as his life unfolded itself.
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This would effectually stop the functioning of his life.
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The protection which the prophets of Allah enjoy in circumstances of danger and difficulty would not be available for impostors.
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Sc., "who believe in [the existence of] that which is beyond the reach of human perception": cf. {2:2-3}.
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The Message of Allah is glad tidings for those who believe in Him and follow His Law, for it is a message of Mercy and Forgiveness through repentance and amendment. But in the case of the wicked it is a cause of sorrow, for it denounces sin and proclaims the punishment of those who do not turn from evil:
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All Truth is in itself. But as received by men, and understood with reference to men's psychology, certainty may have certain degrees. There is the probability or certainty resulting from the application of man's power of judgment and his appraisement of evidence. This is ilmulyaqin, certainty by reasoning or inference. Then there is the certainty of seeing something with our own eyes. "Seeing is believing." This is 'ain-ul-yaqin, certainty by personal inspection. See cii. 5, 7. Then, as here, there is the absolute Truth, with no possiblity of error of judgment or error of the eye, (which stands for any instrument of sense-perception and any ancillary aids, such as microscopes etc.). This absolute Truth is the haqq-il-yaqin spoken of here.
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As Allah has given us this absolute Truth through His Revelation, it behaves us to understand it and be grateful to Him. We must celebrate His praises in thought, word and deed.
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