But for the mercy of God and His grace you would certainly have been misled by a section of them; yet they could not mislead you but themselves alone, and could do you no harm, for God has revealed to you the Book and the Law, and taught you what you did not know. Great have been the blessings of God on you.
And O dear Prophet, were it not for Allah’s munificence and His mercy upon you, a group among them would have wished to deceive you; and they only mislead themselves and will not harm you at all; and Allah has sent down upon you the Book and wisdom, and taught you all what you did not know*; and upon you is Allah’s great munificence. (Allah gave the knowledge of the hidden to the Holy Prophet – peace and blessings be upon him.)
But for God's bounty to thee and His mercy a party of them purposed to lead thee astray; but they lead only themselves astray; they do not hurt thee in anything. God has sent down on thee the Book and the Wisdom, and He has taught thee that thou knewest not; God's' bounty to thee is ever great.
And but for God's favour upon thee and His grace, some of those [who are false to themselves] would indeed endeavour to lead thee astray; yet none but themselves do they lead astray. Nor can they harm thee in any way, since God has bestowed upon thee from on high this divine writ and [given thee] wisdom, and has imparted unto thee the knowledge of what thou didst not know. And God's favour upon thee is tremendous indeed.
Were not the grace of Allah on thee and His mercy, a party of them had surely resolved to mislead thee; whereas they mislead not but themselves, and they shall not hurt thee in aught. And Allah hath sent down unto thee the Book and wisdom, and hath taught thee that which thou knowest not; and the grace of Allah on thee is ever mighty.
Had not the Grace of Allah and His Mercy been upon you (O Muhammad SAW), a party of them would certainly have made a decision to mislead you, but (in fact) they mislead none except their own selves, and no harm can they do to you in the least. Allah has sent down to you the Book (The Quran), and Al-Hikmah (Islamic laws, knowledge of legal and illegal things i.e. the Prophet's Sunnah - legal ways), and taught you that which you knew not. And Ever Great is the Grace of Allah unto you (O Muhammad SAW).
Were it not for God’s grace towards you, and His mercy, a faction of them would have managed to mislead you. But they only mislead themselves, and they cannot harm you in any way. God has revealed to you the Scripture and wisdom, and has taught you what you did not know. God’s goodness towards you is great.
(O Messenger!) But for Allah's favour and mercy upon you, a party of them had resolved to mislead you, yet they only misled them selves, and could not have harmed you in any way. Allah revealed to you the Book and Wisdom, and He taught you what you knew not. Great indeed has been Allah's favour upon you.
Had not the grace of Allah and His mercy been upon you, a party of them would certainly have made a decision to mislead you, but they mislead none except their own selves, and no harm can they do to you in the least. Allah has sent down to you the Book, and the Hikmah, and taught you that which you knew not. And ever great is the grace of Allah unto you.
But for the grace of Allah upon thee (Muhammad), and His mercy, a party of them had resolved to mislead thee, but they will mislead only themselves and they will hurt thee not at all. Allah revealeth unto thee the Scripture and wisdom, and teacheth thee that which thou knewest not. The grace of Allah toward thee hath been infinite.
Were it not for Allah’s grace and His mercy on you, a group of them were bent on leading you astray; but they do not mislead anyone except themselves, and they cannot do you any harm. Allah has sent down to you the Book and wisdom, and He has taught you what you did not know, and great is Allah’s grace upon you.
But for the Favor of Allah to you (Prophet Muhammad) and His Mercy, a party of them intended to lead you astray, but they only lead themselves astray, and they did not harm you a thing. Allah has sent down to you the Book and the Wisdom and He has taught you what you did not know. The Bounty of Allah to you is ever great.
And if it was not for the favor of Allah upon you, [O Muhammad], and His mercy, a group of them would have determined to mislead you. But they do not mislead except themselves, and they will not harm you at all. And Allah has revealed to you the Book and wisdom and has taught you that which you did not know. And ever has the favor of Allah upon you been great.
Were it not for the favor and mercy of God, some of them would have certainly tried to make you (Muhammad) go astray. However, they cannot lead any one astray but themselves nor can they harm you. God has revealed the Book to you, has given you wisdom, and has taught you what you did not know. Certainly God's favor to you has been great.
And were it not for Allah's grace upon you and His mercy a party of them had certainly designed to bring you to perdition and they do not bring (aught) to perdition but their own souls, and they shall not harm you in any way, and Allah has revealed to you the Book and the wisdom, and He has taught you what you did not know, and Allah's grace on you is very great.
Walawl<u>a</u> fa<u>d</u>lu All<u>a</u>hi AAalayka wara<u>h</u>matuhu lahammat <u>ta</u>ifatun minhum an yu<u>d</u>illooka wam<u>a</u> yu<u>d</u>illoona ill<u>a</u> anfusahum wam<u>a</u> ya<u>d</u>urroonaka min shayin waanzala All<u>a</u>hu AAalayka alkit<u>a</u>ba wa<b>a</b>l<u>h</u>ikmata waAAallamaka m<u>a</u> lam takun taAAlamu wak<u>a</u>na fa<u>d</u>lu All<u>a</u>hi AAalayka AAa<i><u>th</u></i>eem<u>a</u><b>n</b>
If it were not for the grace of God and His mercy to you, some of them had resolved to lead you astray but they lead astray no one but themselves. Nor can they do you any harm. God has sent down to you the Book and Wisdom and has taught you what you did not know. God's favour to you has been great indeed.
But for the Grace of Allah to thee and his Mercy, a party of them would certainly have plotted to lead thee astray. But (in fact) they will only Lead their own souls astray, and to thee they can do no harm in the least. For Allah hath sent down to thee the Book and wisdom and taught thee what thou Knewest not (before): And great is the Grace of Allah unto thee.
وَلَوْلَا فَضْلُ ٱللَّهِ عَلَيْكَ وَرَحْمَتُهُۥ لَهَمَّت طَّآئِفَةٌ مِّنْهُمْ أَن يُضِلُّوكَ وَمَا يُضِلُّونَ إِلَّآ أَنفُسَهُمْ وَمَا يَضُرُّونَكَ مِن شَىْءٍ وَأَنزَلَ ٱللَّهُ عَلَيْكَ ٱلْكِتَٰبَ وَٱلْحِكْمَةَ وَعَلَّمَكَ مَا لَمْ تَكُن تَعْلَمُ وَكَانَ فَضْلُ ٱللَّهِ عَلَيْكَ عَظِيمًا
If it were not for Allah’s grace in protecting you, O Messenger, a group of these people who deceive themselves would have tried to mislead you from the truth and you would have passed an unfair judgement. In reality, they only mislead their own selves, because they will have to face the consequences of their crime of misleading others. Allah has revealed the Qur'ān and Sunna to you and He has taught you guidance and light which you did not know before. Allah’s grace on you, by giving you prophethood and protecting you, is great.
If it were not for Allah’s grace in protecting you, O Messenger, a group of these people who deceive themselves would have tried to mislead you from the truth and you would have passed an unfair judgement. In reality, they only mislead their own selves, because they will have to face the consequences of their crime of misleading others. Allah has revealed the Qur'ān and Sunna to you and He has taught you guidance and light which you did not know before. Allah’s grace on you, by giving you prophethood and protecting you, is great.
<p>Addressing the Holy Prophet ﷺ in the ninth verse (113), it has been said: It was Allah's grace and mercy that He revealed to you the reality behind the event of theft, otherwise these people would have misled you into error. But, since you are not alone, Allah's grace and mercy is with you, these people can never mislead you into error.</p><p>On the contrary, they themselves fall into error. Be sure that these people cannot harm you in any way whatsoever because Allah has revealed the Book and wisdom to you and taught you what you did not know.</p><p>The Holy Prophet ﷺ and Ijtihad</p><p>From verse 105 which begins with the words: إِنَّا أَنزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ (Surely we have revealed to you the book with the truth) helps establish five rulings:</p><p>1.	The Holy Prophet ﷺ had the right to arrive at his judgement in situations not covered by an explicit authority given in the Holy Qur'an. In situations of major importance, there were many decisions he took by his Ijtihad.</p><p>2.	The second rule that emerges from here is inseparably linked with the authenticity of Ijtihad. It means that, in the sight of Allah, an Ijtihad can be considered trustworthy only when it is based on and is deduced from Qur'anic principles and the clear authority of its text. Simple opinions or views are not trustworthy, nor can they be termed as Ijtihad in the sense recognized in Shari’ ah.</p><p>3.	The third rule of guidance we get to know is that the Ijtihad done by the Holy Prophet al was not like that done by Mujtahid Imams where the probability of an error of judgement always remains. As for the Holy Prophet ﷺ ، when he took a decision on the basis of his Ijtihad any possible error in the judgment would always stand corrected by Allah Almighty. Therefore, when he took a decision based on his Ijtihad and nothing against it came from Almighty Allah, then, this was an indicator that the decision taken finds favour with Allah and is correct in His sight.</p><p>4.	The fourth rule of guidance we come to know is:	at the Holy Prophet ﷺ understood from the Qur'an was nothing but what Almighty Allah had Himself made him understand. A possibility of misunderstanding just did not exist there. This is contrary to the case of other ` Ulama and Mujtahidin whose understanding of the Qur'-an cannot be attributed to Almighty Allah in the sense that it was what Allah had told them. You will realize the difference when you carefully look at بِماٰ اَراکَ اللہُ (with the insight Allah has given to you) which refers to the noble Prophet ﷺ	in this very verse. This is why - when someone said to Sayyidna ` Umar ؓ عنہ	(Decide as Allah shows you to) - he scolded him by saying: This is special to the Prophet of Allah ﷺ</p><p>5. The fifth ruling we deduce from here is that pursuing or advocating a false case or a false claim or to second or support them is totally Haram (forbidden).</p><p>The Reality of Repentance</p><p>Verse no which begins with the words: وَمَن يَعْمَلْ سُوءًا أَوْ يَظْلِمْ نَفْسَهُ tells us that all sins, whether they affect others or affect one's own self, that is, whether they violate the rights of human beings (Huququl-‘Ibad) or rights of Allah (Huququllah), can be forgiven by one's repenting and praying for forgiveness. But; it is necessary to know the reality of showing repentance and seeking forgiveness. Mere verbal declarations of 'I seek Allah's forgiveness' (Astaghfirullah) and 'I turn to Him in repentance' (Wa atubu ilaihi) are not acts of genuine repentance as such. Therefore, according to a consensus of ` Ulama, the person who is involved in some sin, is not ashamed of it and does not leave it or, at least, does not resolve to leave it in the future, then, his verbal declaration of Astaghfirullah is an open mockery of repentance.</p><p>In short, for repentance (Taubah) to be genuine, three things are necessary:</p><p>1.	Being ashamed of past sins.</p><p>2.	Immediately leaving the sin one is in.</p><p>3.	Resolving to stay away from sin in future.</p><p>However, forgiveness for sins related to the rights of the servants of Allah has to be sought from the wronged party itself; or, one should, to begin with, pay what was due or fulfill what was denied. These are binding conditions of genuine repentance.</p><p>Attributing one's sins to others brings added punishment</p><p>From verse 112 – اَلخ وَمَن يَكْسِبْ خَطِيئَةً أَوْ إِثْمًا ثُمَّ يَرْ‌مِ بِهِ we know that a person who himself commits a sin, then goes on to ascribe it to an innocent man, does something terrible - he doubles and hardens his sin. He has made himself deserving of severe punishment, the punishment of his own sin, then the added punishment for lying and accusing falsely.</p><p>The Reality of Qur'an and Sunnah</p><p>In verse 113: وَأَنزَلَ اللَّـهُ عَلَيْكَ الْكِتَابَ وَالْحِكْمَةَ وَعَلَّمَكَ مَا لَمْ تَكُن تَعْلَمُ (And Allah has revealed to you the Book and the wisdom and has taught you what you did not know), by pairing al-Kitab (the Book) and al-Hikmah (the Wisdom) it has been pointed out that . Hikmah which is the name of the Sunnah and teachings of the noble Prophet ﷺ was also sent down by none but Allah Almighty. The difference is that its words are not from Allah and that is why they are not part of the Qur'an. But, its meanings and that of the Qur'an are certainly from Allah, therefore, it is obligatory to act in accordance with both.</p><p>This explains what some jurists say about Wahy (Revelation) being of two kinds: Matluww - that which is recited, and Ghayr-Matluww - that which is not recited. Wahy Matluww or the revelation which is recited is the name of the Qur'an - the words and meanings of which are both from Allah. And Ghayr-Matluww or that which is not recited is the name of the Hadith of the Rasul the words of which are from the Holy Prophet ﷺ and the meanings of which are from Allah.</p><p>Another problem which gets resolved from the words: وَعَلَّمَكَ مَا لَمْ تَكُن تَعْلَمُ (and taught you what you did not know) (113) is that the noble Prophet ﷺ did not have the all-comprehending knowledge of the entire universe equal to Almighty Allah, as some ignorant people do insist. The truth is that the measure of his knowledge was corresponding to what Allah bestowed upon him. However, there is no doubt that the knowledge bestowed upon the Holy Prophet ﷺ exceeds the combined knowledge of all created beings.</p>
Addressing the Holy Prophet ﷺ in the ninth verse (113), it has been said: It was Allah's grace and mercy that He revealed to you the reality behind the event of theft, otherwise these people would have misled you into error. But, since you are not alone, Allah's grace and mercy is with you, these people can never mislead you into error.On the contrary, they themselves fall into error. Be sure that these people cannot harm you in any way whatsoever because Allah has revealed the Book and wisdom to you and taught you what you did not know.The Holy Prophet ﷺ and IjtihadFrom verse 105 which begins with the words: إِنَّا أَنزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ (Surely we have revealed to you the book with the truth) helps establish five rulings:1.	The Holy Prophet ﷺ had the right to arrive at his judgement in situations not covered by an explicit authority given in the Holy Qur'an. In situations of major importance, there were many decisions he took by his Ijtihad.2.	The second rule that emerges from here is inseparably linked with the authenticity of Ijtihad. It means that, in the sight of Allah, an Ijtihad can be considered trustworthy only when it is based on and is deduced from Qur'anic principles and the clear authority of its text. Simple opinions or views are not trustworthy, nor can they be termed as Ijtihad in the sense recognized in Shari’ ah.3.	The third rule of guidance we get to know is that the Ijtihad done by the Holy Prophet al was not like that done by Mujtahid Imams where the probability of an error of judgement always remains. As for the Holy Prophet ﷺ ، when he took a decision on the basis of his Ijtihad any possible error in the judgment would always stand corrected by Allah Almighty. Therefore, when he took a decision based on his Ijtihad and nothing against it came from Almighty Allah, then, this was an indicator that the decision taken finds favour with Allah and is correct in His sight.4.	The fourth rule of guidance we come to know is:	at the Holy Prophet ﷺ understood from the Qur'an was nothing but what Almighty Allah had Himself made him understand. A possibility of misunderstanding just did not exist there. This is contrary to the case of other ` Ulama and Mujtahidin whose understanding of the Qur'-an cannot be attributed to Almighty Allah in the sense that it was what Allah had told them. You will realize the difference when you carefully look at بِماٰ اَراکَ اللہُ (with the insight Allah has given to you) which refers to the noble Prophet ﷺ	in this very verse. This is why - when someone said to Sayyidna ` Umar ؓ عنہ	(Decide as Allah shows you to) - he scolded him by saying: This is special to the Prophet of Allah ﷺ5. The fifth ruling we deduce from here is that pursuing or advocating a false case or a false claim or to second or support them is totally Haram (forbidden).The Reality of RepentanceVerse no which begins with the words: وَمَن يَعْمَلْ سُوءًا أَوْ يَظْلِمْ نَفْسَهُ tells us that all sins, whether they affect others or affect one's own self, that is, whether they violate the rights of human beings (Huququl-‘Ibad) or rights of Allah (Huququllah), can be forgiven by one's repenting and praying for forgiveness. But; it is necessary to know the reality of showing repentance and seeking forgiveness. Mere verbal declarations of 'I seek Allah's forgiveness' (Astaghfirullah) and 'I turn to Him in repentance' (Wa atubu ilaihi) are not acts of genuine repentance as such. Therefore, according to a consensus of ` Ulama, the person who is involved in some sin, is not ashamed of it and does not leave it or, at least, does not resolve to leave it in the future, then, his verbal declaration of Astaghfirullah is an open mockery of repentance.In short, for repentance (Taubah) to be genuine, three things are necessary:1.	Being ashamed of past sins.2.	Immediately leaving the sin one is in.3.	Resolving to stay away from sin in future.However, forgiveness for sins related to the rights of the servants of Allah has to be sought from the wronged party itself; or, one should, to begin with, pay what was due or fulfill what was denied. These are binding conditions of genuine repentance.Attributing one's sins to others brings added punishmentFrom verse 112 – اَلخ وَمَن يَكْسِبْ خَطِيئَةً أَوْ إِثْمًا ثُمَّ يَرْ‌مِ بِهِ we know that a person who himself commits a sin, then goes on to ascribe it to an innocent man, does something terrible - he doubles and hardens his sin. He has made himself deserving of severe punishment, the punishment of his own sin, then the added punishment for lying and accusing falsely.The Reality of Qur'an and SunnahIn verse 113: وَأَنزَلَ اللَّـهُ عَلَيْكَ الْكِتَابَ وَالْحِكْمَةَ وَعَلَّمَكَ مَا لَمْ تَكُن تَعْلَمُ (And Allah has revealed to you the Book and the wisdom and has taught you what you did not know), by pairing al-Kitab (the Book) and al-Hikmah (the Wisdom) it has been pointed out that . Hikmah which is the name of the Sunnah and teachings of the noble Prophet ﷺ was also sent down by none but Allah Almighty. The difference is that its words are not from Allah and that is why they are not part of the Qur'an. But, its meanings and that of the Qur'an are certainly from Allah, therefore, it is obligatory to act in accordance with both.This explains what some jurists say about Wahy (Revelation) being of two kinds: Matluww - that which is recited, and Ghayr-Matluww - that which is not recited. Wahy Matluww or the revelation which is recited is the name of the Qur'an - the words and meanings of which are both from Allah. And Ghayr-Matluww or that which is not recited is the name of the Hadith of the Rasul the words of which are from the Holy Prophet ﷺ and the meanings of which are from Allah.Another problem which gets resolved from the words: وَعَلَّمَكَ مَا لَمْ تَكُن تَعْلَمُ (and taught you what you did not know) (113) is that the noble Prophet ﷺ did not have the all-comprehending knowledge of the entire universe equal to Almighty Allah, as some ignorant people do insist. The truth is that the measure of his knowledge was corresponding to what Allah bestowed upon him. However, there is no doubt that the knowledge bestowed upon the Holy Prophet ﷺ exceeds the combined knowledge of all created beings.