Surah Taa-Haa (20) — Ayah 114

(Ayah 114) ➊ {فَتَعٰلَى اللّٰهُ الْمَلِكُ الْحَقُّ …:’’ فَتَعٰلَى ‘‘ ’’عَلاَ يَعْلُوْ عُلُوًّا‘‘} To be exalted. With the addition of "taa" and "alif" in the form "tafaa'ul," the meaning becomes intensified: "So, very exalted is He." {’’ الْمَلِكُ الْحَقُّ ‘‘ ’’حَقَّ يَحِقُّ‘‘} To be established. The word "haqq" comes in contrast to "batil" (falsehood). The sovereignty of Allah is real, true, and everlasting. All other kings in the world have extremely limited authority, and that too is by Allah’s will; if He does not will, they can do nothing, and in the Hereafter, even that authority will be taken away from them. Then what doubt is there that the true King is only Allah, and all others are false.

Sovereignty befits only that Unique Being;
He alone is the Ruler, all others are idols of Azar.

In Sahih Bukhari (1120), there is a long supplication of the Messenger of Allah (peace be upon him) mentioned for when he would rise for Tahajjud. In this supplication, it is stated: [ وَلَكَ الْحَمْدُ أَنْتَ الْحَقُّ وَوَعْدُكَ الْحَقُّ، وَلِقَاءُكَ حَقٌّ ] Memorize this complete supplication from any book of supplications or from the original Sahih Bukhari; reciting this supplication at the time of Tahajjud is Sunnah and a source of immense blessing.

➋ { وَ لَا تَعْجَلْ بِالْقُرْاٰنِ …:} This is the same subject that has been mentioned in Surah Qiyamah (16–19). Here, a question arises: when once the Prophet (peace be upon him) was forbidden from hastening and reciting along with Jibreel (peace be upon him), then what was the need for this command again? Shah Abdul Qadir (may Allah have mercy on him) resolved it as follows: "When Jibreel would bring the Qur’an, you (peace be upon him) would start reciting along with him, fearing you might forget. This was previously forbidden in Surah Qiyamah, and reassurance was given that making you remember and conveying it to the people is Our responsibility. But man is human; perhaps you forgot, so it was emphasized again, and the example of Adam (peace be upon him) was given regarding forgetfulness." (Muwadhih)

➌ { وَ قُلْ رَّبِّ زِدْنِيْ عِلْمًا :} The real motivation behind the Messenger of Allah (peace be upon him) hastening to recite along with Jibreel (peace be upon him) was the desire to acquire and memorize as much knowledge as possible. Allah only forbade hastening, but praised the underlying motivation and taught a supplication for its fulfillment, as when Abu Bakrah (may Allah be pleased with him) found the Messenger of Allah (peace be upon him) in the state of bowing while leading prayer, he bowed before joining the row and then joined the bowing in that state. The Messenger of Allah (peace be upon him) said: [ زَادَكَ اللّٰهُ حِرْصًا وَلَا تَعُدْ ] [ بخاري، الأذان، باب إذا رکع دون الصف : ۷۸۳ ] "May Allah increase your eagerness, but do not do this again." While forbidding such haste again, he praised the eagerness for good deeds. In {’’ رَبِّ زِدْنِيْ عِلْمًا ‘‘} the word {’’ عِلْمًا ‘‘} is general and refers to beneficial knowledge. Whether it is the knowledge of religion, i.e., Qur’an and Hadith, or worldly knowledge that is beneficial in both this world and the Hereafter, because the Messenger of Allah (peace be upon him) used to supplicate: [ اَللّٰهُمَّ انْفَعْنِيْ بِمَا عَلَّمْتَنِيْ وَ عَلِّمْنِيْ مَا يَنْفَعُنِيْ وَ زِدْنِيْ عِلْمًا ] [ ترمذي، الدعوات، باب سبق المفردون … : ۳۵۹۹، عن أبي ھریرۃ رضی اللہ عنہ و صححہ الألباني ] "O Allah! Benefit me with what You have taught me, and teach me what will benefit me, and increase me in knowledge." Anas (may Allah be pleased with him) says that the supplication the Prophet (peace be upon him) most frequently made was: [ اَللّٰهُمَّ رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَّ فِي الْآخِرَةِ حَسَنَةً وَّقِنَا عَذَابَ النَّارِ ] [ بخاري، الدعوات، باب قول النبی صلی اللہ علیہ وسلم : ربنا آتنا… : ۶۳۸۹ ] "O Allah! O our Lord! Grant us good in this world and good in the Hereafter, and save us from the punishment of the Fire." It is a communal obligation (fard kifayah) upon Muslims to acquire knowledge of every worldly need, so that they do not become dependent on non-Muslims and can keep Islam dominant in the world, such as medicine, agriculture, astronomy, geography, mathematics, science, weaponry, etc. Whatever new thing the Messenger of Allah (peace be upon him) learned, he would use it for benefit in jihad, as in the Battle of Ahzab he had a trench dug, and the Companions and the Tabi‘een used catapults in battles. The Messenger of Allah (peace be upon him) gave glad tidings of naval jihad for the Muslims, and Amir Muawiyah (may Allah be pleased with him) prepared a naval fleet, as a result of which Muslims gained dominance over the Mediterranean, and through the latest inventions and strategies, Sultan Muhammad al-Fatih (may Allah have mercy on him) conquered Constantinople. Clearly, even on thirty percent of the land, only he will rule who can establish his dominance over seventy percent of the sea. Allah taught Dawud (peace be upon him) the skill of making armor and mentioned it as a favor in the Qur’an. In the Qur’an, there are not as many verses of rulings as there are verses urging reflection on the earth and sky, sun, moon, land and sea, plants, minerals, animals, and the creation of Allah. Muslims neglected this, and the disbelievers worked hard on it, inventing the latest machines, motors, trains, airplanes, electricity, gunpowder, bombs, missiles, atom, computers, etc., making Muslims dependent on them, even their slaves. Now it is obligatory upon Muslims to master all those sciences necessary for jihad against the disbelievers, and in this way, all this, despite being worldly knowledge, will become knowledge of the Hereafter, because it will be in compliance with Allah’s command {’’ وَ اَعِدُّوْا لَهُمْ مَّا اسْتَطَعْتُمْ مِّنْ قُوَّةٍ ‘‘}. However, it is extremely important that those learning these sciences should be adorned with the knowledge of Qur’an and Hadith, and filled with certainty, faith, and the spirit of jihad in the way of Allah, so that while studying science, they do not become influenced by the disbelievers and become mere materialists and atheists. Because all this becomes blameworthy when the sole objective is the world and the Hereafter is neglected. In such a case, the possessor of all this knowledge will, according to Allah’s statement, be considered ignorant, as He said: «{ وَ لٰكِنَّ اَكْثَرَ النَّاسِ لَا يَعْلَمُوْنَ (6) يَعْلَمُوْنَ ظَاهِرًا مِّنَ الْحَيٰوةِ الدُّنْيَا وَ هُمْ عَنِ الْاٰخِرَةِ هُمْ غٰفِلُوْنَ }» [ الروم : ۶، ۷ ] "But most people do not know (do not have knowledge). They know only the outward of the worldly life, but they are heedless of the Hereafter." And He said: «{ فَمِنَ النَّاسِ مَنْ يَّقُوْلُ رَبَّنَاۤ اٰتِنَا فِي الدُّنْيَا وَ مَا لَهٗ فِي الْاٰخِرَةِ مِنْ خَلَاقٍ }» [ البقرۃ : ۲۰۰ ] "Then among the people is he who says, 'Our Lord, give us in this world,' and he will have no share in the Hereafter." The knowledge of such people is not beneficial knowledge, so one should seek refuge from it, as Zayd bin Arqam (may Allah be pleased with him) narrates that the Messenger of Allah (peace be upon him) used to supplicate: [ اَللّٰهُمَّ إِنِّيْ أَعُوْذُ بِكَ مِنْ عِلْمٍ لَّا يَنْفَعُ وَ مِنْ قَلْبٍ لَّا يَخْشَعُ وَمِنْ نَفْسٍ لَّا تَشْبَعُ وَمِنْ دَعْوَةٍ لَّا يُسْتَجَابُ لَهَا ] [ مسلم، الذکر و الدعاء، باب في الأدعیۃ : ۲۷۲۲ ] "O Allah! I seek refuge in You from knowledge that does not benefit, from a heart that lacks khushu', from a soul that is not satisfied, and from a supplication that is not answered."

114. 1. The One whose promise and warning are true, Paradise and Hell are true, and every word of His is true.

114. So exalted is Allah, the True King. And do not hasten with the Qur’an before its revelation is completed to you, and say, “My Lord, increase me in knowledge” [82].

[82]
The Command to Listen to Revelation Attentively:

In the beginning, when Sayyiduna Jibreel would descend with revelation upon you ﷺ, you would start repeating the words of the revelation along with him, out of concern that you might forget them later. In this way, your attention would either be diverted from or disconnected from the subsequent content of the revelation. This matter has also been mentioned in Surah Qiyamah. And Allah Almighty had said that you should not try to remember it and move your tongue along with it. It is Our responsibility to preserve it in your chest and then to make you recite those very words from your tongue. When the revelation is being sent down, you should just listen to it with full attention. However, it seems that this habit had not yet become fully established in you. Therefore, the same matter was reiterated in a different manner, and you were also instructed to keep making this supplication: that Allah Almighty grant me even more understanding and ever-increasing knowledge and wisdom in the Noble Quran.