If We pleased We could take away what We have revealed to you. Then you will not find any one to plead for it with Us,
And if We willed We could have taken away the revelations which We have sent to you – you would then not find anyone who could advocate for you before Us for this.
If We willed, We could take away that We have revealed to thee, then thou wouldst find none thereover to guard thee against Us,
And if We so willed, We could indeed take away whatever We have revealed unto thee, and in that [state of need] thou wouldst find none to plead in thy behalf before Us.
And if We listed, We could surely take away that which We have revealed unto thee: then thou wilt not find in respect thereof against us as trustee.
And if We willed We could surely take away that which We have revealed to you by inspiration (i.e. this Quran). Then you would find no protector for you against Us in that respect.
If We willed, We could take away what We revealed to you. Then you will find for yourself no protecting guardian against Us.
Had We willed, We could take away what We have revealed to you, then you would find none to help you in recovering it from Us.
And if We willed, We could surely take away that which We have revealed to you. Then you would find no protector for you against Us in that respect.
And if We willed We could withdraw that which We have revealed unto thee, then wouldst thou find no guardian for thee against Us in respect thereof.
If We wish, We would take away what We have revealed to you. Then you would not find for yourself any defender against Us,
If We pleased We could take away that which We have revealed to you then you should find none to guard you against Us,
And if We willed, We could surely do away with that which We revealed to you. Then you would not find for yourself concerning it an advocate against Us.
Had We wanted, We could have removed the Spirit through whom We sent you revelation. Then you would not have found anyone to intercede with Us for you
And if We please, We should certainly take away that which We have revealed to you, then you would not find for it any protector against Us.
Walain shin<u>a</u> lana<u>th</u>habanna bi<b>a</b>lla<u>th</u>ee aw<u>h</u>ayn<u>a</u> ilayka thumma l<u>a</u> tajidu laka bihi AAalayn<u>a</u> wakeel<u>a</u><b>n</b>
If We pleased, We would certainly take away that which We have revealed to you, then you would find no guardian for you against Us,
If it were Our Will, We could take away that which We have sent thee by inspiration: then wouldst thou find none to plead thy affair in that matter as against Us,-
وَلَئِن شِئْنَا لَنَذْهَبَنَّ بِٱلَّذِىٓ أَوْحَيْنَآ إِلَيْكَ ثُمَّ لَا تَجِدُ لَكَ بِهِۦ عَلَيْنَا وَكِيلًا
By Allah, if I wanted to take away, O Messenger, the revelation I sent to you by erasing it from the hearts and books, I could take it away, then you would not find anyone to help you and take responsibility to return it.
By Allah, if I wanted to take away, O Messenger, the revelation I sent to you by erasing it from the hearts and books, I could take it away, then you would not find anyone to help you and take responsibility to return it.
<p>We can now move to verse 86: وَلَئِن شِئْنَا لَنَذْهَبَنَّ (And if We so will, We will surely take away...). It will be recollected that, in the previous verse (85), by giving an answer to the question about Ruh as true to the measure of its necessity, the underlying effort to find out the reality of the Ruh was blocked and it was declared that man's knowledge, no matter how much, still remains relatively insignificant in terms of the great span of the ultimate reality of things. Therefore, getting entangled with unnecessary debates and investigations is a waste of precious time. The present verse: وَلَئِن شِئْنَا (And if We so will) indicates that the sum total of whatever knowledge human beings have been given, even that is no private property of theirs. Allah Ta` ala can, if He so wills, take away that too. Therefore, they should be grateful to Allah for whatever of knowledge they have and stay away from wasting time in redundant and unnecessary investigations - specially when pure investigation is just not the objective, instead, testing others or belittling them is. If one did that, it is not out of the realm of possibility that this crookedness may result in all that one has in the name of knowledge taken away in toto. The address in this verse is, though, to the Holy Prophet ﷺ ، but the purpose is to really make his followers listen and get the message - when even the knowledge of the Rasul of Allah ﷺ is not within his exclusive power and control, not much can be said about others!</p>
We can now move to verse 86: وَلَئِن شِئْنَا لَنَذْهَبَنَّ (And if We so will, We will surely take away...). It will be recollected that, in the previous verse (85), by giving an answer to the question about Ruh as true to the measure of its necessity, the underlying effort to find out the reality of the Ruh was blocked and it was declared that man's knowledge, no matter how much, still remains relatively insignificant in terms of the great span of the ultimate reality of things. Therefore, getting entangled with unnecessary debates and investigations is a waste of precious time. The present verse: وَلَئِن شِئْنَا (And if We so will) indicates that the sum total of whatever knowledge human beings have been given, even that is no private property of theirs. Allah Ta` ala can, if He so wills, take away that too. Therefore, they should be grateful to Allah for whatever of knowledge they have and stay away from wasting time in redundant and unnecessary investigations - specially when pure investigation is just not the objective, instead, testing others or belittling them is. If one did that, it is not out of the realm of possibility that this crookedness may result in all that one has in the name of knowledge taken away in toto. The address in this verse is, though, to the Holy Prophet ﷺ ، but the purpose is to really make his followers listen and get the message - when even the knowledge of the Rasul of Allah ﷺ is not within his exclusive power and control, not much can be said about others!
<h2 class="title">If Allah willed, He could take away the Qur'an</h2><p>Allah mentions the blessing and great bounty that He has bestowed upon His servant and Messenger Muhammad by revealing to Him the Noble Qur'an to which falsehood cannot come, from before it or behind it, (it is) sent down by the All-Wise, Worthy of all praise. Ibn Mas`ud said, "A red wind will come to the people, meaning at the end of time, from the direction of Syria, and there will be nothing left in a man's Mushaf (copy of the Qur'an) or in his heart, not even one Ayah." Then Ibn Mas`ud recited:</p><div class="text_uthmani arabic">وَلَئِن شِئْنَا لَنَذْهَبَنَّ بِالَّذِى أَوْحَيْنَا إِلَيْكَ</div><p>(And if We willed, We could surely take away that which We have revealed to you.)</p><h2 class="title">Challenging by the Qur'an</h2><p>Then Allah points out the great virtue of the Qur'an, and says that even if mankind and the Jinn were all to come together and agree to produce something like that which was revealed to His Messenger , they would never be able to do it, even if they were to cooperate and support and help one another. This is something which is impossible. How could the words of created beings be like the Words of the Creator Who has no equal and peer, for there is none like unto Him</p><div class="text_uthmani arabic">وَلَقَدْ صَرَّفْنَا لِلنَّاسِ</div><p>(And indeed We have fully explained to man- kind,) meaning, `We have furnished them with evidence and defini- tive proof, and We have shown them the truth and explained it in detail, yet despite that most of mankind insist on disbelief, i.e., denying and rejecting the truth.'</p>
If Allah willed, He could take away the Qur'anAllah mentions the blessing and great bounty that He has bestowed upon His servant and Messenger Muhammad by revealing to Him the Noble Qur'an to which falsehood cannot come, from before it or behind it, (it is) sent down by the All-Wise, Worthy of all praise. Ibn Mas`ud said, "A red wind will come to the people, meaning at the end of time, from the direction of Syria, and there will be nothing left in a man's Mushaf (copy of the Qur'an) or in his heart, not even one Ayah." Then Ibn Mas`ud recited:وَلَئِن شِئْنَا لَنَذْهَبَنَّ بِالَّذِى أَوْحَيْنَا إِلَيْكَ(And if We willed, We could surely take away that which We have revealed to you.)Challenging by the Qur'anThen Allah points out the great virtue of the Qur'an, and says that even if mankind and the Jinn were all to come together and agree to produce something like that which was revealed to His Messenger , they would never be able to do it, even if they were to cooperate and support and help one another. This is something which is impossible. How could the words of created beings be like the Words of the Creator Who has no equal and peer, for there is none like unto Himوَلَقَدْ صَرَّفْنَا لِلنَّاسِ(And indeed We have fully explained to man- kind,) meaning, `We have furnished them with evidence and defini- tive proof, and We have shown them the truth and explained it in detail, yet despite that most of mankind insist on disbelief, i.e., denying and rejecting the truth.'