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Joseph (Yûsuf)

(Revealed before Hijrah)

This chapter discusses prophecies about the Holy Prophet (pbuh) found in the narrations of Prophet Joseph, as the previous chapters did in the narrations of other Prophets. Chapter 10 dealt with the aspects of Allâh’s Punishment as well as Mercy. The two topics are then picked up again in separate chapters: Chapter 11 focused on His Punishment and the present chapter deals with His special Mercy (Rahîmîyyat).

The message is based on a narration (qasasقَصص), which is a “recapitulated account” and not qisasقِصص or a “told (fictionial) story”. The account of Joseph is the Holy Qur’âns most detailed account of a Prophets life. The reason for this is that the life of Joseph bears a very close symbolic and metaphoric resemblance to that of the Holy Prophet (pbuh). Instead of being simply a story, the text prophetically states that the dealings between the Holy Prophet (pbuh) and his opponents would be similar to the dealings between Joseph and his brethren. There is persecution on one side, and forgiveness and mercy on the other. It was in the words of Joseph to his brothers, “No reproach from me shall be on you this day” (12:92), that the Holy Prophet (pbuh) forgave the people of Makkah all their atrocities against him and his followers.

The words of dialogue of Joseph make ample mention of human vicissitudes, but also of beauty, piety, sublimity and truth as explained in verse 7, “Surely there are many signs in (the account of) Joseph and his brothers for the inquirers لَّقَدْ كَانَ فِي يُوسُفَ وَإِخْوَتِهِ آيَاتٌ لِّلسَّائِلِينَ”. The Qur’ânic version of this narration agrees outwardly with, but is not identical to the Biblical version (Gn. 27 and 39-46), which conveys an altogether different atmosphere. The Biblical story resembles a folk tale without emphasis on moral teachings. It exalts the cleverness of the Jews compared to the Egyptians, and explains certain ethics and tribal peculiarities in later Jewish history. The distinguishing characteristic of the Qur’ânic treatment is its spiritual tenor. It is more of a spiritual sermon than a story, explaining the apparent contradictions in life and the enduring nature of virtue in a world in flux and change. In the Holy Qur’ân it serves as an illustration of Allâh’s guidance and Mercy.

In the context of the narration, the chapter shows the reality of true dreams at the hand of different dreams it deals with: The dream of a believer (Joseph); and the dreams of disbelievers and criminals. There is another lesson in the mentioning of dreams. A great Divine dream, as narrated by Joseph, takes longer for its fulfilment.

الر ۚ تِلْكَ آيَاتُ الْكِتَابِ الْمُبِينِ

12:1 Alif Lâm Râ الر is translated as, “I am Allâh, the Seeing (cf. 2:1).” Mubîn الْمُبِينis an attributive noun and means “That which itself is clear and manifest”, “That which makes other things clear”, or “That which cuts off one thing from another and renders it distinct and separate from it” (Tâj).

إِنَّا أَنزَلْنَاهُ قُرْآنًا عَرَبِيًّا لَّعَلَّكُمْ تَعْقِلُونَ

12:2 The word Arabiyyan عَرَبِيًّا conveys a sense of completeness, fullness of abundance and clarity. The Holy Qur’ân possesses not only clarity but also an abundance of meanings. It was revealed through the medium of Arabic, which, unlike Latin, ancient Greek, or Sanskrit, is a living language, spoken, written and understood in several countries of the world and by millions of people today. Its grammar, vocabulary, idioms, pronunciation, and script have remained unchanged in most parts of the Arabic world. It claims to be the mother and source of all other languages. ‘Arabiyyan is derived from ‘ariba عَرِبَ meaning, “To be pure and free of faults”, or “one who speaks clearly, plainly, and distinctly”. Arabic is so-called because its roots are innumerable and are full of meanings, and because it is most expressive, eloquent, and comprehensive. The expression ‘Arabiyyan for the Holy Qur’ân then means that the Holy Qur’ân is a book that expresses its meaning in a clear, eloquent, and comprehensive language (Lane).

نَحْنُ نَقُصُّ عَلَيْكَ أَحْسَنَ الْقَصَصِ بِمَا أَوْحَيْنَا إِلَيْكَ هَـٰذَا الْقُرْآنَ وَإِن كُنتَ مِن قَبْلِهِ لَمِنَ الْغَافِلِينَ

12:3 The narration of Joseph is called Ahsan al-Qasas– أَحْسَنَ الْقَصَصِ “the best and finest explanation”. This is not because of its charm and beauty or its justifiable appeal to both men and women in all walks of life. It is a highly spiritual sermon and an illustration of Allâh’s unfathomable direction of the affairs of human beings. This explanation is given in the words that follow: “You were of those not possessed of requisite knowledge كُنتَ مِن قَبْلِهِ لَمِنَ الْغَافِلِينَ.” The Holy Prophets unawareness relates to his own future, of which this chapter gives a very clear indication in the prophetic incidents of Josephs life. At this point, Râzî draws the readers attention to 42:52: “You did not know what revelation, nor what faith implies.” Thus unawareness also refers to all those prophecies that are mentioned in the Holy Qur’ân.

إِذْ قَالَ يُوسُفُ لِأَبِيهِ يَا أَبَتِ إِنِّي رَأَيْتُ أَحَدَ عَشَرَ كَوْكَبًا وَالشَّمْسَ وَالْقَمَرَ رَأَيْتُهُمْ لِي سَاجِدِينَ

12:4 Idhإِذْ is a time reference and is used as a corroborative particle meant to draw the readers attention to a development in this discourse (Mughnî, Tâj). The word can be translated as “remember the time”.

The Holy Qur’ân mentions the eleven stars first and the sun and the moon afterwards, but the Bible reverses the order (Gn. 37.9). The historical facts support the order given by the Holy Qur’ân. It was the brethren of Joseph (the eleven stars) who met him first and made their obeisance to him, and his parents (the sun and moon) who followed suit afterwards.

قَالَ يَا بُنَيَّ لَا تَقْصُصْ رُؤْيَاكَ عَلَىٰ إِخْوَتِكَ فَيَكِيدُوا لَكَ كَيْدًا

12:5 The vision signifies that Josephs parents and brethren would submit to his authority. Jacob, who was himself a Prophet, did not fail to understand its prophetic quality and its deeper implications. However, the Bible wrongly describes the father of Joseph as “rebuking” him (Gn. 37:10).

وَكَذَ‌ٰلِكَ يَجْتَبِيكَ رَبُّكَ وَيُعَلِّمُكَ مِن تَأْوِيلِ الْأَحَادِيثِ وَيُتِمُّ نِعْمَتَهُ عَلَيْكَ وَعَلَىٰ آلِ يَعْقُوبَ كَمَا أَتَمَّهَا عَلَىٰ أَبَوَيْكَ مِن قَبْلُ إِبْرَاهِيمَ وَإِسْحَاقَ ۚ إِنَّ رَبَّكَ عَلِيمٌ حَكِيمٌ

12:6 The words “Your Lord will make you his chosen one” show that Jacob understood and correctly interpreted the vision of Joseph.

لَّقَدْ كَانَ فِي يُوسُفَ وَإِخْوَتِهِ آيَاتٌ لِّلسَّائِلِينَ

12:7 The verse reminds us again about the real purpose underlying this narration that there are many signs in the account of Joseph and his brothers for the “inquirers”.

إِذْ قَالُوا لَيُوسُفُ وَأَخُوهُ أَحَبُّ إِلَىٰ أَبِينَا مِنَّا وَنَحْنُ عُصْبَةٌ إِنَّ أَبَانَا لَفِي ضَلَالٍ مُّبِينٍ

12:8 Benjamin was Josephs brother by the same mother, Rachel. The Jews claim to be the descendants of Abraham through Sarah, and the Arabs claim their descent from Abraham through Hager. The verse points to the jealousy felt by some people towards the Holy Prophet (pbuh) (cf. 5:82; 43:31). Like Josephs stepbrothers, the Holy Prophets (pbuh) fellow tribesmen were of the opinion that one of their members was more entitled to the position of prophethood, and the corresponding attention and affection of Allâh. They looked upon the Holy Prophet (pbuh) as too ordinary a person to merit such an exalted office. The Makkans, and later the Jews in Madînah, in collaboration with the Makkans, plotted to kill the Holy Prophet (pbuh) or at least turn him out (cf. 8:30). This is another parallel to the life of Joseph.

اقْتُلُوا يُوسُفَ أَوِ اطْرَحُوهُ أَرْضًا يَخْلُ لَكُمْ وَجْهُ أَبِيكُمْ وَتَكُونُوا مِن بَعْدِهِ قَوْمًا صَالِحِينَ

12:9 The brothers of Joseph wanted to return to piety after committing a flagrant sin. This is not permissible in the eyes of Allâh. Piety and virtue cannot be attained after an intentionally bad act without an extensive period of sincere repentance, prayer and efforts to right the wrong committed,

قَالَ قَائِلٌ مِّنْهُمْ لَا تَقْتُلُوا يُوسُفَ وَأَلْقُوهُ فِي غَيَابَتِ الْجُبِّ يَلْتَقِطْهُ بَعْضُ السَّيَّارَةِ إِن كُنتُمْ فَاعِلِينَ

12:10 Similar to the brothers of Joseph, the pagan leaders of Makkah also conspired against the Holy Prophet (pbuh) to confine him, slay him, or drive him away (8:30).

أَرْسِلْهُ مَعَنَا غَدًا يَرْتَعْ وَيَلْعَبْ وَإِنَّا لَهُ لَحَافِظُونَ

12:12 It is significant to note that the brothers of Joseph never said, “Inshâ Allâh” – if Allâh wills, a typical form of speech heard from pious people. Conspicuously, this expression was missing in their promises.

قَالَ إِنِّي لَيَحْزُنُنِي أَن تَذْهَبُوا بِهِ وَأَخَافُ أَن يَأْكُلَهُ الذِّئْبُ وَأَنتُمْ عَنْهُ غَافِلُونَ

12:13 Unlike in the Bibles narration, Jacob immediately doubted the sincerity of the brothers of Joseph. As a prophet of Allâh, Jacob sensed evil plot by his children against their half-brother Joseph. When at nightfall they returned to him weeping and asserted that a wolf had devoured Joseph, he at once said, “This is not true, but you yourselves have made a (malicious) thing seem fair to you.” (12:18). His advanced knowledge is also evident from his expression of hope in verse 83 of this chapter. He was never convinced that Joseph was truly dead, although his other sons always wanted him to believe so.

وَلَقَدْ هَمَّتْ بِهِ ۖ وَهَمَّ بِهَا لَوْلَا أَن رَّأَىٰ بُرْهَانَ رَبِّهِ ۚ كَذَ‌ٰلِكَ لِنَصْرِفَ عَنْهُ السُّوءَ وَالْفَحْشَاءَ ۚ إِنَّهُ مِنْ عِبَادِنَا الْمُخْلَصِينَ

12:24 “He would have made up his mind with regard to her…” does not signify that Joseph had any desire for the Egyptians wife, but that the temptation was so strong that if he had not already seen manifest signs from his Lord, he could not have shown such determination and he would have inclined towards her. He was not cast into prison for being guilty of having committed a sinful act with the wife of Al-‘Azîz.

There is a similarity between this incident and the life of Prophet Muhammad (pbuh). Just as an attempt was made to tempt Joseph away from the path of piety and truth, similarly, the chiefs of Makkah made an unsuccessful attempt to lure the Holy Prophet (pbuh) to give up his mission by offering to make him their king or to collect great wealth for him, or to give him the most beautiful women in marriage. The Holy Prophet (pbuh) rejected the offer with the historic words: “If you place the sun on my right hand and the moon on my left hand, even then I will not leave my right path”.

قَالَ هِيَ رَاوَدَتْنِي عَن نَّفْسِي

12:26-28 These verses indicates that circumstantial evidence is permissible.

وَقَالَ نِسْوَةٌ فِي الْمَدِينَةِ امْرَأَتُ الْعَزِيزِ تُرَاوِدُ فَتَاهَا عَن نَّفْسِهِ ۖ قَدْ شَغَفَهَا حُبًّا

12:30 Shaghafaha Hubban شَغَفَهَا حُبًّا – “love entered beneath the pericardium of her heart” means her love for Joseph penetrated deep into her heart and she was in love to the point of obsession.

فَلَمَّا رَأَيْنَهُ أَكْبَرْنَهُ وَقَطَّعْنَ أَيْدِيَهُنَّ وَقُلْنَ حَاشَ لِلَّهِ مَا هَـٰذَا بَشَرًا إِنْ هَـٰذَا إِلَّا مَلَكٌ كَرِيمٌ

12:31 Qatta‘na Aidiya-hunna وَقَطَّعْنَ أَيْدِيَهُنَّ “cut their hands” is an idiom (cf. 5:38), which means his appearance made them motionless and powerless. Their saying, pointing to Joseph: “That is a noble angel إِنْ هَـٰذَا إِلَّا مَلَكٌ كَرِيم” attests to the innocence of Joseph and the awe and spell they were in when they saw him.

ثُمَّ بَدَا لَهُم مِّن بَعْدِ مَا رَأَوُا الْآيَاتِ لَيَسْجُنُنَّهُ حَتَّىٰ حِينٍ

12:35 Joseph may well have preferred to stay in prison in order to spend more time in solitude to worship Allâh. Joseph was imprisoned because of a false accusation (cf. 24:11) and not because he was guilty of an outrage on Potiphars wife. Al-‘Azîz was entirely submissive to his wife and wished to appease her; in addition, the ill fame of his wife had spread in the township. His solution to the scandal-mongering was to imprison Joseph in order to shift the guilt and attention away from his wife to Joseph.

ذَ‌ٰلِكَ مِن فَضْلِ اللَّهِ عَلَيْنَا وَعَلَى النَّاسِ وَلَـٰكِنَّ أَكْثَرَ النَّاسِ لَا يَشْكُرُونَ

12:38 Joseph wanted to use this opportunity to guide his fellow-prisoners towards the truth. Thus before explaining to his fellow-prisoners the meanings of their dreams, he asked them to first listen to a short discourse on the oneness of God. The verses 12:37-41 contain the same preaching as that practiced by other Prophets. It is also similar to what the Holy Prophet (pbuh) later preached.

يَا صَاحِبَيِ السِّجْنِ أَأَرْبَابٌ مُّتَفَرِّقُونَ خَيْرٌ أَمِ اللَّهُ الْوَاحِدُ الْقَهَّارُ

12:39 Arbâb أَرْبَابٌ is the plural form of Rabb ربٌ meaning “the Nourisher”. The verse shows that the word Rabb can sometimes be used for influential and powerful people. The Pharaoh said, “I am your supreme Lord” (Rabb); cf. 79:4; 12:42). Allâh is Rabb al-Âlamîn رَبِّ الْعَالَمِينَ – “Nourisher of all the worlds”.

قَالُوا أَضْغَاثُ أَحْلَامٍ ۖ وَمَا نَحْنُ بِتَأْوِيلِ الْأَحْلَامِ بِعَالِمِينَ

12:44 The nobles of the court did not realize or admit their ignorance and their inability to interpret the kings dream. Instead, they made a fool of him by telling him that his dreams were confused, and lacked any sense (الْأَحْلَامِ).

وَقَالَ الَّذِي نَجَا مِنْهُمَا وَادَّكَرَ بَعْدَ أُمَّةٍ أَنَا أُنَبِّئُكُم بِتَأْوِيلِهِ فَأَرْسِلُونِ

12:45 The fellow prisoner who remembered Joseph, after some time, went to Joseph to ask him for the meaning of the kings dream. In the following verse we see that he did not apologize for his forgetfulness nor did he mention that it was the King who had this dream. Here we see a similarity with the Dajjâl. The selfish character of the fellow prisoner became evident to Joseph; accordingly, Joseph did not attempt to preach to him.

يُوسُفُ أَيُّهَا الصِّدِّيقُ أَفْتِنَا فِي سَبْعِ بَقَرَاتٍ سِمَانٍ يَأْكُلُهُنَّ سَبْعٌ عِجَافٌ وَسَبْعِ سُنبُلَاتٍ خُضْرٍ وَأُخَرَ يَابِسَاتٍ لَّعَلِّي أَرْجِعُ إِلَى النَّاسِ لَعَلَّهُمْ يَعْلَمُونَ

12:46 The dream of the king and the behaviour of Josephs fellow prisoner (c.f. 12:45) is also an allusion to the period of Dajjâl (see Bukhârî on Dajjâl).

قَالَ تَزْرَعُونَ سَبْعَ سِنِينَ دَأَبًا فَمَا حَصَدتُّمْ فَذَرُوهُ فِي سُنبُلِهِ إِلَّا قَلِيلًا مِّمَّا تَأْكُلُونَ

12:47 Seven years of famine and hardship and then seven years of prosperity are again an allusion to the history of Dajjâl. The number seven in Arabic also stands in for “many” (Tâj, Lisân).

وَقَالَ الْمَلِكُ ائْتُونِي بِهِ

12:50 The king said, “Bring him to me.” His messengers came to Joseph who refused this audience until a full inquiry was made into his case and he was acquitted with honour from all charges against him.

وَمَا أُبَرِّئُ نَفْسِي ۚ إِنَّ النَّفْسَ لَأَمَّارَةٌ بِالسُّوءِ إِلَّا مَا رَحِمَ رَبِّي

12:53 Nafs al-Ammârah النَّفْسَ لَأَمَّارَةٌ is the commanding spirit or the human nature that incites to evil. Nafsis the human soul, nature, or spirit.

There are three stages in the spiritual development of a human being. The first is the stage of Nafs al-Ammârah, the stage where the Nafs enjoins evil. This is the lowest stage and corresponds to the “animal self”. At this level, our desires and passions rule our minds and the animal in us predominates. Since nafs al-Ammârah dominates our actions and we submit to its prompting and compelling demands, it is called the commanding spirit – nafs al-Ammârah. The second stage of human development is called nafs al-Lawwâmah, which is “the self-accusing spirit” (75:2). Sometimes something within us reproves us if we stray from the right path or balk at the injunctions of righteousness. An inner voice admonishes when we think of violating the sanctities and plan evil. Some people call it “conscience”, which is an ambiguous term. Nafs al-lawwamah is the first evolutionary stage in the growth of our spirit. The moment we acquire the knowledge of right and wrong, a struggle starts between the commanding spirit and self-accusing spirit. The former commands usurpation and misappropriation, while the latter speaks of justice and equity. When there is a departure from the path of rectitude, the accusing voice speaks out, provided it is not yet completely suppressed or killed by Nafs al-Ammârah. When we heed this voice, we advance to the next higher level of spiritual evolution.

This is known as nafs al-Mutma’innah النَّفْسُ الْمُطْمَئِنَّةُ or “the spirit at rest” (89:27). At this level, the human soul has tasted the fruit of “Peace”. It is in on its way to perfect peace within itself. The inner restlessness and struggle between nafs al-Ammârah and nafs al-Lawwâmah is ongoing, but through relentless effort, nafs al-Ammârah, the evil commanding spirit, is completely subdued and nafs al-Lawwâmah prevails.This soul now focuses steadily on its evolutionary path and reaches a point where a “fire from above” descends on it and burns away every remnant of evil inclinations. A voice then says, ارْجِعِي إِلَىٰ رَبِّكِ رَاضِيَةً مَّرْضِيَّةً ”, and the soul returns to its Lord and becomes reconciled with Him. Divine Will becomes his will and the Lord is well pleased with it. Then a voice says, فَادْخُلِي فِي عِبَادِي, and this soul enters into the companionship of the Lords special servants. This again is not the place to stop and take rest. A light shines forth and guides this soul to the realms of the Lord and the souls walk steadily therein. As this soul sees the grand Divine Kingdom, it runs towards its creator and wants to leave everything that had veiled it from its Lord behind. At this advanced stage the soul is already commanded – وَادْخُلِي جَنَّتِي “Enter My Paradise” where there will be rest, however this does not imply stopping its striving in this world or cessation of spiritual progression.

Those who have attained the nafs al-Lawwâmah (self-accusing soul) and those who have attained the nafs al-Mutma’innah are spoken of as “those on whom the Lord has mercy”. These are the words of Joseph. The righteous never attribute any good to themselves, but only to their Lord, Who is the source of all goodness. When a man addressed Jesus as good master, he said, “Why callest thou me good? (Mar.10:18).”

قَالَ اجْعَلْنِي عَلَىٰ خَزَائِنِ الْأَرْضِ ۖ إِنِّي حَفِيظٌ عَلِيمٌ

12:55 Although Joseph did not want to remain permanently close to the king, he did not want to appear ungrateful by rejecting the kings offer. Joseph asked the king to appoint him as a keeper of treasuries in the land. His motivation was not out of any worldly desire or temptation, but from a wish to spend the next years in service to the people of Egypt. He knew that seven years of good harvest would be followed by seven years of austerity and drought. In taking charge of the finance department, his objective was to assure the efficient constitution of grain reserves during the years of plenty, and to manage them in the following years of penury.

وَقَالَ يَا بَنِيَّ لَا تَدْخُلُوا مِن بَابٍ وَاحِدٍ وَادْخُلُوا مِنْ أَبْوَابٍ مُّتَفَرِّقَةٍ

12:67 Jacob was surely possessed of knowledge as “Allâh had imparted full knowledge to him” (12:96), and he had been informed by Divine Revelation that Joseph was alive. He ordered his other sons to enter the city by different gates so that Joseph might have an opportunity to meet his brothers. He also wished to avoid attracting the attention of the people of the township of a foreign land during famine years, which might then have led to intrigue, false charges or other difficulties. In contrast, the Bible narrative represents Jacob as being quite ignorant about Joseph.

فَلَمَّا جَهَّزَهُم بِجَهَازِهِمْ جَعَلَ السِّقَايَةَ فِي رَحْلِ أَخِيهِ ثُمَّ أَذَّنَ مُؤَذِّنٌ أَيَّتُهَا الْعِيرُ إِنَّكُمْ لَسَارِقُونَ

12:70 It is wrong to say that Joseph himself first placed, or ordered the drinking cup (- siqâyah السِّقَايَةَ) to be placed in his brothers sack, to then accuse him of theft. The verse states, “someone put a drinking cup in the saddle-bag of his brother.” Nowhere in the Holy Qur’ân is it suggested that an accusation of theft was made on Josephs orders. The words, “that is how We contrived for Joseph” in verse 12:76 indicates that the theft was not planned by Joseph but it was the plan of the All-Mighty. The providential combination of several circumstances enabled Joseph to keep his brother Benjamin with him.

قَالُوا نَفْقِدُ صُوَاعَ الْمَلِكِ وَلِمَن جَاءَ بِهِ حِمْلُ بَعِيرٍ وَأَنَا بِهِ زَعِيمٌ

12:72 The Holy Qur’ân relates in the above verse that it was a drinking cup – siqâyah السِّقَايَةَ, which was Josephs own property that was placed in Benjamins sack; but the vessel that was declared to have been lost by the herald was a Suwa-al-Malik صُوَاعَ الْمَلِكِ, or a kings measuring-vessel, which was the property of the government. Many commentators have confused the two, and wrongly taken Josephs drinking cup (- siqâyah), to be synonymous with the kings measuring vessel (Suwa al-Malik), which the kings heralds were searching for. During their search, they found the drinking cup (siqâyah) belonging to Joseph inside Benjamins bag, but not the kings measuring vessel (Suwa al-Malik).

قَالُوا جَزَاؤُهُ مَن وُجِدَ فِي رَحْلِهِ فَهُوَ جَزَاؤُهُۚ

12:75 It seems probable that one of Josephs own brethren put Josephs siqâyah سقاية into Benjamins camel-pack in order to estrange him from his father (cf. 12:8). There is a clear indication of this possibility when Joseph accuses them and says, “You are in an evil condition” (12: 77). This was confirmed by Jacob when his other sons reached home and gave their account of what had happened. In response to their affirmation, “Your son has committed the theft”, his response was, “Nay, it is not so, rather your baser selves have embellished to you another abominable thing” (12:83). There is a further indication in 12:89 where Joseph says, “Are you aware of what you did to Joseph and his brother (Benjamin to involve him in trouble?)”.

There is yet another indication that Josephs brothers were involved in placing the siqâyah of Joseph into Benjamins camel-pack. When Josephs servants asked his brothers what the punishment should be for this theft, the brothers immediately replied, “The punishment for this is that he in whose luggage this vessel is found shall himself be the penalty for it”, meaning that he himself was to be confiscated in punishment. In the words of the brothers, “This is how we punish the wrongdoers”, there is yet another hidden intention to push Benjamin back. From these episodes, it is certain that Joseph did not play a trick to keep his brother with him. This view is further supported by the words in the next verse, Kidnâ li-Yusuf كِدنا ليوسف, meaning, “We [God] contrived it for Joseph”.

فَبَدَأَ بِأَوْعِيَتِهِمْ قَبْلَ وِعَاءِ أَخِيهِ ثُمَّ اسْتَخْرَجَهَا مِن وِعَاءِ أَخِيهِ ۚ كَذَ‌ٰلِكَ كِدْنَا لِيُوسُفَ

12:76 The kings herald began searching other sacks before searching Benjamins. This was a sign of respect as Joseph had lodged with him and showed him special consideration. Yet, instead of ordering Benjamins belongings to be excluded from the search, Joseph abided by the laws of the Egyptians. The same expectation applies to all Muslims living under the laws of non-Muslim governments. A similar case arose when a group of Muslims migrated to Abyssinia and were instructed to observe the laws of that government. The words Kidnâ li-Yusuf كِدْنَا لِيُوسُفَ “We [God] contrived it for Joseph” once again suggests that these things happened in accordance with Divine Will.

قَالُوا إِن يَسْرِقْ فَقَدْ سَرَقَ أَخٌ لَّهُ مِن قَبْلُ

12:77 One sin leads to another. Here the brethren of Joseph again made a false charge of theft against him, indicating their deep-rooted dislike for Joseph even after so many years. This also supports their role in framing Benjamin for theft as discussed (see verse 12:75).

فَلَمَّا اسْتَيْأَسُوا مِنْهُ خَلَصُوا نَجِيًّا ۖ قَالَ كَبِيرُهُمْ أَلَمْ تَعْلَمُوا أَنَّ أَبَاكُمْ قَدْ أَخَذَ عَلَيْكُم مَّوْثِقًا مِّنَ اللَّهِ وَمِن قَبْلُ مَا فَرَّطتُمْ فِي يُوسُفَ

12:80 The word Kabîrكَبِيرُ is used here to describe Jacob, Josephs father. Kabîr does not only mean big or elder, but also indicates a leader, someone great in estimation, rank, and dignity (Tâj). It is in this sense that the word has been used here. This was a sign of respect that the Josephs brothers had for their father, while at the same time being jealous of their half-brothers. A parallel is the relationship of the Jews with Abraham and his children. The Jews respect Abraham, the common father of Isaac and Ismâ‘îl (cf. 12:8), but are jealous of Ismâ‘îl.

قَالَ بَلْ سَوَّلَتْ لَكُمْ أَنفُسُكُمْ أَمْرًا ۖ فَصَبْرٌ جَمِيلٌ ۖ عَسَى اللَّهُ أَن يَأْتِيَنِي بِهِمْ جَمِيعًا

12:83 Jacob has an extraordinary trust in Allâh that his children would be reunited with him, and he speaks of this here when he says, “It is not far from the Grace of Allâh to bring them all to me.” The verse also shows that through his prophetic vision, Jacob had been granted the knowledge that his other sons had once again plotted to get rid of the second brother when he said, “No! It is not so [as you tell me], rather your [baser] selves have embellished to you another [abominable] thing”. These words are another proof that it was not Joseph who played a trick to keep Benjamin with him.

وَتَوَلَّىٰ عَنْهُمْ وَقَالَ يَا أَسَفَىٰ عَلَىٰ يُوسُفَ وَابْيَضَّتْ عَيْنَاهُ مِنَ الْحُزْنِ فَهُوَ كَظِيمٌ

12:84 Ibn ‘Abbâs explains the words Abyadzdzat ayna-hu وَابْيَضَّتْ عَيْنَاهُas the filling of the eyes with tears (Râzî). It is wrong to translate this term as “his eyes became blind”. This expression is used for a person who is stricken with grief and whose tears fill his eyes (Tâj). The Holy Qur’ân lends no support to the view that Jacob had become blind because of weeping. Jacob, though a prophet and trusting fully in Allâh, was still a human being with passions and feelings of sorrow and joy. He missed his son for many years, and it was only natural that his eyes would fill with tears when his other sons returned without Benjamin. Jacobs love for Joseph was all the stronger knowing that Joseph was chosen by Allâh (cf. 12:6).

قَالَ هَلْ عَلِمْتُم مَّا فَعَلْتُم بِيُوسُفَ وَأَخِيهِ إِذْ أَنتُمْ جَاهِلُونَ

12:89 “Are you aware what you did to Joseph and his brother” is an allusion to the brothers involvement in the incident with the drinking vessel; the alacrity with which they suggested that the punishment for the theft should be that he who committed should himself be confiscated, and the readiness with which they accepted Benjamins supposed guilt.

إِنَّهُ مَن يَتَّقِ وَيَصْبِرْ فَإِنَّ اللَّهَ لَا يُضِيعُ أَجْرَ الْمُحْسِنِينَ

12:90 Sabar صبر is to be patient and constant, to steadily adhere to reason and command, to restrain from what reason and law forbids, or to restrain from manifesting grief, agitation and impatience. Thus, Sabar is of two kinds: Sabar an ghadzab صبر عن الغضب, meaning to restrain from manifest grief, agitation and impatience and sabar alâ salât صَبرالصلاة meaning, “to adhere and be constant in prayer and taqwâ تقوئ” (cf. 13:22; 2:2)

قَالَ لَا تَثْرِيبَ عَلَيْكُمُ الْيَوْمَ ۖ يَغْفِرُ اللَّهُ لَكُمْ ۖ وَهُوَ أَرْحَمُ الرَّاحِمِينَ

12:92 Joseph did not keep his brothers in suspense. He allayed their apprehensions concerning the treatment he would extend to them and said, “No reproach from me shall be on you this day. May Allâh forgive you”. The analogy to the Holy Prophet (pbuh) continues here. When he gained honour and power in exile and Makkah lay prostrate at his feet, he took hold of the two sides of the gate of Ka‘bah and said to his people, “What treatment did you expect from me”. They said, “We hope for good, the same treatment that Joseph accorded to his brethren”. The Holy Prophet (pbuh) then said the same words uttered by Joseph in this verse, with the exception of the words “May Allâh forgive you وَهُوَ أَرْحَمُ الرَّاحِمِينَ”, for these were not the words of Joseph but of God

اذْهَبُوا بِقَمِيصِي هَـٰذَا فَأَلْقُوهُ عَلَىٰ وَجْهِ أَبِي يَأْتِ بَصِيرًا وَأْتُونِي بِأَهْلِكُمْ أَجْمَعِينَ

12:93 Joseph choosing his shirt was an allusion to the torn shirt with false blood on it, which Josephs brethren had brought to his father. It was most probably the same shirt that Joseph had worn when he was taken away by his brethren and put into a dry well.

وَلَمَّا فَصَلَتِ الْعِيرُ قَالَ أَبُوهُمْ إِنِّي لَأَجِدُ رِيحَ يُوسُفَ ۖ لَوْلَا أَن تُفَنِّدُونِ

12:94 Rîhريح is derived from rauhرَوحْ meaning mercy. Linguistically the word is related to the noun rûh رُوح (the breath of life) and has the metonymic significance of rahat راحت:, expressed as “rest from grief and sadness” (Tâj). Jacob said, “I do scent the power of Joseph” إِنِّي لَأَجِدُ رِيحَ يُوسُفَ as if to say, I feel rest from the grief and sadness, and I sense good news involving Joseph and know that he is alive. The verse is usually translated to indicate that Jacob picked up the scent of Joseph; however, it does not have to be understood in a strict literal way. The Prophets of Allâh are always endowed with extraordinary powers of foresight and prophecy. The verse shows that Jacob knew by Divine Revelation that Joseph was alive and that he was in Egypt.

فَلَمَّا دَخَلُوا عَلَىٰ يُوسُفَ آوَىٰ إِلَيْهِ أَبَوَيْهِ وَقَالَ ادْخُلُوا مِصْرَ إِن شَاءَ اللَّهُ آمِنِينَ

12:99 Adkhalû Misra ادْخُلُوا مِصْرَ, “enter the city”, indicates that Joseph came out of the town to greet his family as a sign of respect. If it is true, as indicated in the Biblical account, that Josephs real mother Rachel had died while giving birth to Benjamin, there is still no contradiction in the use of the word “parents” in the verse, as we may assume that the mother in this instance is Jacobs second wife, Leah. Leah was Rachels elder sister and a wife of Jacob (Gn. 29:16-28). As his foster-mother, Joseph also paid her respect by calling her mother. It is significant to note that in mentioning Allâh’s bounties, Joseph points out only his release from prison and does not refer to his rescue from the well, to avoid that his brothers should feel ashamed. There were no words of complaint (cf. 12:92).

تَوَفَّنِي مُسْلِمًا وَأَلْحِقْنِي بِالصَّالِحِينَ

12:101 The word Tuwaffanî تَوَفَّنِي in this statement from Joseph is clearly meant in the sense of dying and not in the sense of a physical body rising to heaven (cf. 5:117).

ذَلِكَ مِنْ أَنبَاءِ الْغَيْبِ نُوحِيهِ إِلَيْكَ

12:102 The statement means that this account of Joseph was not simply told to relate a story, but to embody mighty prophecies relating to the future of the Holy Prophet (pbuh). Anbâ al-Ghaib أَنبَاءِ الْغَيْبِ (plu) are important news of the unseen; the hidden prophecies embedded in this narration. The phrase does not refer to the ancient histories of previous Prophets, but to the repetition of similar events in the life of the Holy Prophet (pbuh). The words, “You were not present with these [enemies of yours] when they agreed upon their plan [against you] and they are [still] hatching subtle plots” shows still more clearly the underlying meaning of the phrase anbâ al-Ghaib.

قُلْ هَـٰذِهِ سَبِيلِي أَدْعُو إِلَى اللَّهِ ۚ عَلَىٰ بَصِيرَةٍ أَنَا وَمَنِ اتَّبَعَنِي ۖ وَسُبْحَانَ اللَّهِ وَمَا أَنَا مِنَ الْمُشْرِكِينَ

12:108 “I am on sure knowledge verifiable by reason and (so are) those who follow me” عَلَىٰ بَصِيرَةٍ أَنَا وَمَنِ اتَّبَعَنِي is a superb testimony to the elevated intellectual and spiritual standing of the Companions and other followers of the Holy Prophet (pbuh) and their exceptional faith. They do not call to Allâh out of mere conjecture of His existence; instead, their knowledge is the outcome of a conscious insight accessible to and verifiable by a human beings understanding and reasoning.

لَقَدْ كَانَ فِي قَصَصِهِمْ عِبْرَةٌ لِّأُولِي الْأَلْبَابِ ۗ مَا كَانَ حَدِيثًا يُفْتَرَىٰ وَلَـٰكِن تَصْدِيقَ الَّذِي بَيْنَ يَدَيْهِ وَتَفْصِيلَ كُلِّ شَيْءٍ وَهُدًى وَرَحْمَةً لِّقَوْمٍ يُؤْمِنُونَ

12:111 In this single verse, five reasons are given to show the Holy Qur’ân is no forgery, and that this revelation could not possibly be the invention of a human being.

13. CHAPTER سورة الرعد

The Thunder

(Revealed after Hijrah)

The title Al-Ra‘d الرعد – The Thunder, is derived from verse 13. Divine Revelation is like thunder, which is associated with rain. Just like rain, revelation is a mercy from Allâh, and rain accompanied by thunder incites fear, in the same way revelation is accompanied by the warning of punishment, even if its real object is to bestow benefits upon the recipients. The chapter deals with Allâh’s creative powers as manifested in phenomena of nature. Verses 2-4 refer to these powers. All of the laws of nature and its elements are under His control and He made them subservient to the cause of His creation. The message is also that any demand for punishment to be visited is as foolish as a desire to be struck by thunder and lightning.

المر ۚ تِلْكَ آيَاتُ الْكِتَابِ

13:1 This Chapter opens with the letters Alif Lâm Mîm Râ (المر), which are an abbreviation ofأنا اللَّهُ أعلم وأرئ -“I am Allâh Who knows and Who is seeing.” In contrast, the previous three chapters began with only three of these four letters, namely Alif Lâm Râ الر which is short for أنا اللَّهُ أرئ– “I am Allâh Who is seeing.” The addition of the abbreviated letter mîm مshows that the subject matter of this chapter is slightly extended from that of the three preceding chapters. This illustrates how every letter in the Qur’ân is divinely selected and intended.

اللَّهُ الَّذِي رَفَعَ السَّمَاوَاتِ بِغَيْرِ عَمَدٍ تَرَوْنَهَا

13:2 Samâwât السَّمَاوَاتِ is the plural form of samâ سماء and denotes something that is above. This can be anything that is above us; the skies, clouds, the cosmic space, stars, planets, nebulae, the solar systems and the galaxies (cf. 2:22). The word also signifies the abstract concept of the forces emanating from Allâh. “He raised the heavens without pillars” is a reference to forces working independently of gravity in the universe.

وَهُوَ الَّذِي مَدَّ الْأَرْضَ وَجَعَلَ فِيهَا رَوَاسِيَ وَأَنْهَارًا ۖ وَمِن كُلِّ الثَّمَرَاتِ جَعَلَ فِيهَا زَوْجَيْنِ اثْنَيْنِ ۖ يُغْشِي اللَّيْلَ النَّهَارَ ۚ إِنَّ فِي ذَ‌ٰلِكَ لَآيَاتٍ لِّقَوْمٍ يَتَفَكَّرُونَ

13:3 Madda مدٌ means to stretch, stretch forth, draw forth, draw out, spread, widen, fertilize or spread particles to make fertile (Tâj, Lisân, Lane). During the process of creation, the earth was a part of another heavenly body from which it was drawn away. It also signifies that ardz أرض is something that has been stretched. Madda مدٌcan also refer to the fall of cosmic particles that make the earth “fertile” and are responsible for the origin of life on this earth.

This verse, the preceding one and the following one refer to the process of creation. Human beings are like the “Fruit He created in pairs” وَمِن كُلِّ الثَّمَرَاتِ جَعَلَ فِيهَا زَوْجَيْنِ اثْنَيْنِ. The expression also refers to the fertilsations that lead to fruit formation. He feeds us as He feeds the fruit tree. He wants us to be useful like the fruit tree and “feed” others; otherwise, our creation has no purpose (cf. 38:27). The fruit tree ages and dies, and then is born again from its seed, which is also true for human beings. There is a reminder here that Allâh created things in pairs in order to distinguish Himself from all else, as His Name Allâh and His Existence is the only One.لِكَ لَآيَاتٍ لِّقَوْمٍ إِنَّ فِي ذَ‌ٰلِكَ لَآيَاتٍ لِّقَوْمٍ يَتَفَكَّرُونَ “Therein are signs for the people who reflect”, but this reflection is according to the capacities and the aptitudes of the people who are reflecting upon them.

وَفِي الْأَرْضِ قِطَعٌ مُّتَجَاوِرَاتٌ وَجَنَّاتٌ مِّنْ أَعْنَابٍ وَزَرْعٌ وَنَخِيلٌ صِنْوَانٌ وَغَيْرُ صِنْوَانٍ يُسْقَىٰ بِمَاءٍ وَاحِدٍ وَنُفَضِّلُ بَعْضَهَا عَلَىٰ بَعْضٍ فِي الْأُكُلِ

13:4 Unity from diversity is ubiquitous in nature, which is a sign of the unity of the Great Author of all existence. In the context of diversity, the verse also offers another idea on which to reflect. There are many tracts of land which are in proximity to one another and still differ widely regarding the nature of their soil, fertility and vegetation, even though they are watered with the same water. Similarly, the Prophets can also excel above their fellow people living in the same town.

وَإِن تَعْجَبْ فَعَجَبٌ قَوْلُهُمْ أَإِذَا كُنَّا تُرَابًا أَإِنَّا لَفِي خَلْقٍ جَدِيدٍ ۗ أُولَـٰئِكَ الَّذِينَ كَفَرُوا بِرَبِّهِمْ ۖ وَأُولَـٰئِكَ الْأَغْلَالُ فِي أَعْنَاقِهِمْ

13:5 This verse signifies that one can believe in Allâh when one looks at all the evidence accessible to ones observation in cosmos. The observers realization of a definite purpose in the creation of cosmos and of life can also lead to belief in the creating reality. In spite of this, many refuse to believe in the Hereafter and individual resurrection and ask, أَإِذَا كُنَّا تُرَابًا أَإِنَّا لَفِي خَلْقٍ جَدِيدٍ: “What! When we have become dust, shall we then be in a state of new creation?”

If Allâh has created the universe and the phenomenon of life as such, He has the power to recreate life and its requisite vehicles in a new act of creation. By denying the possibility of resurrection, these people implicitly deny Allâh’s Almightiness. The Aghlâl الْأَغْلَالُ are the halters. Its singular is ghullun غلٌand this is derived from ghallaغلٌ meaning to insert one thing into another, deceive, hide, fetter, bind, or put into iron shackles. The verse speaks of the chains and shackles of false beliefs, customs and evil practices; this is a metaphor for human beings self-imposed abandonment to false values and evil ways that result in the enslavement of the human spirit.

وَيَسْتَعْجِلُونَكَ بِالسَّيِّئَةِ قَبْلَ الْحَسَنَةِ

13:6 “They want you to hasten on their punishment in preference to (your doing them) good”; that is, instead of willingly accepting the guidance offered to them, they mockingly challenge the Holy Prophet (pbuh) to bring about exemplary punishment. A demand for punishment is as foolish as a desire to be struck by lightning.

وَيَقُولُ الَّذِينَ كَفَرُوا لَوْلَا أُنزِلَ عَلَيْهِ آيَةٌ مِّن رَّبِّهِ ۗ إِنَّمَا أَنتَ مُنذِرٌ ۖ وَلِكُلِّ قَوْمٍ هَادٍ

13:7 This sentence lends itself to two interpretations. According to the first, the Holy Prophet (pbuh) is a guide for every people and the whole of humankind, which emphasizes the universality of the Islamic message in the words Li kull-i-Qaumin Hâd لِكُلِّ قَوْمٍ هَادٍ.. In the second interpretation, it could be said that every nation has had a prophet as their guide; this is in accordance with the Qur’ânic doctrine of the continuity of prophetic guidance.

اللَّهُ يَعْلَمُ مَا تَحْمِلُ كُلُّ أُنثَىٰ وَمَا تَغِيضُ الْأَرْحَامُ وَمَا تَزْدَادُ ۖ وَكُلُّ شَيْءٍ عِندَهُ بِمِقْدَارٍ

13:8 The physical law of nature is spoken of here with a deeper reference to the spiritual law. In accordance with the spiritual law, some will be spiritually reborn and others will not. Allâh knows the natural capacities and aptitudes of the Holy Prophet (pbuh)s people and those who accept him will grow and increase in number, while those who oppose Him will decline and decrease: “Allâh knows the innermost disposition of every human being and the direction in which he will develop”.

سَوَاءٌ مِّنكُم مَّنْ أَسَرَّ الْقَوْلَ وَمَن جَهَرَ بِهِ وَمَنْ هُوَ مُسْتَخْفٍ بِاللَّيْلِ وَسَارِبٌ بِالنَّهَارِ

13:10 Qaul قول denotes a statement or an idea irrespective of whether it is expressed in actual words or merely conceived in the mind as an opinion, a view or an action (cf. 2:30).

لَهُ مُعَقِّبَاتٌ مِّن بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ يَحْفَظُونَهُ مِنْ أَمْرِ اللَّهِۗ

13:11 Mu‘aqqibât مُعَقِّبَاتٌ is a double plural feminine of mu‘aqqib مُعقٌب, which signifies something that comes immediately after another thing or succeeds another thing without interruption. Most of the classical commentators interpret mu‘aqqibât مُعَقِّبَاتٌ to mean the hosts and companies of the guardian angels that watch over every human being without interruption. The root word ‘aqqaba عقٌب means to look at the consequence or result of the affair (Tâj). Guardian angels (hafazah) are also mentioned in 6:61. They guard against the negative consequences of the deeds of human beings. The plural feminine form is used because of the frequency of their acts, since in Arabic the feminine form is sometimes employed to suggest emphasis and frequency. The statement is a general one, but there is also a deeper allusion to the Divine protection provided by the angels to the Holy Prophet (pbuh), his mission and his devoted followers (82:11;12).

إِنَّ اللَّهَ لَا يُغَيِّرُ مَا بِقَوْمٍ حَتَّىٰ يُغَيِّرُوا مَا بِأَنفُسِهِمْ

The statement “Allâh does not change the condition of a people” has both a positive and a negative connotation: Allâh does not withdraw this blessing from the people unless they themselves deprive their inner selves of it (cf. 8:53); neither does He bestow His blessings upon willful sinners until they change their inner disposition and become worthy of His grace. This refers to the Divine law of cause and effect, and dominates the lives of individuals as well as those of nations. The rise and fall of a civilization then depends on its peoples moral inclinations.

هُوَ الَّذِي يُرِيكُمُ الْبَرْقَ خَوْفًا وَطَمَعًا وَيُنشِئُ السَّحَابَ الثِّقَالَ

13:12 Al-Barq الْبَرْقَ – the lightning, is a symbol of approaching revelation. The thunder (Al-Ra‘d الرعد) is the revelation that follows the lightning and is associated with awe and fear. The use of the definite article al ال before these words makes the above meanings possible. Lightning inspires both fear and hope as it brings the hope of rain after a period of drought.

وَيُسَبِّحُ الرَّعْدُ بِحَمْدِهِ وَالْمَلَائِكَةُ مِنْ خِيفَتِهِ وَيُرْسِلُ الصَّوَاعِقَ فَيُصِيبُ بِهَا مَن يَشَاءُ وَهُمْ يُجَادِلُونَ فِي اللَّهِ وَهُوَ شَدِيدُ الْمِحَالِ

13:13 Thus when the Divine Revelation is about to come, “the angels fall down in prostration before Allâh”, and it is only the human beings who is capable of facing and refusing this thunder. The Divine Attribute Shadîd al-Mihâl شَدِيدُ الْمِحَالِ means the Mighty in prowess. This Divine Attribute is mentioned in the Holy Qur’ân only this one time. It signifies His power of contriving in a manner hidden from human eyes and in a manner wherein wisdom lies. Shadîd al-Mihâl also encompasses His powers of seizure, punishment, severity, planning, or revealing of defects (Râghib, Lisân).

لَهُ دَعْوَةُ الْحَقِّ ۖ وَالَّذِينَ يَدْعُونَ مِن دُونِهِ لَا يَسْتَجِيبُونَ لَهُم بِشَيْءٍ إِلَّا كَبَاسِطِ كَفَّيْهِ إِلَى الْمَاءِ لِيَبْلُغَ فَاهُ وَمَا هُوَ بِبَالِغِهِ ۚ وَمَا دُعَاءُ الْكَافِرِينَ إِلَّا فِي ضَلَالٍ

13:14 Lahu da‘wat al-Haq لَهُ دَعْوَةُ الْحَقِّ literally means, “His is the call of the Truth”. Allâh alone deserves to be called upon in worship and prayer, and it is praying to Allâh alone that is useful or beneficial.

وَلِلَّهِ يَسْجُدُ مَن فِي السَّمَاوَاتِ وَالْأَرْضِ طَوْعًا وَكَرْهًا وَظِلَالُهُم بِالْغُدُوِّ وَالْآصَالِ

13:15 Yasjudu يَسْجُدُ – they submit, is meant in the sense of complete submission. The entire creation is under the Will of Allâh and comes into being from His Merciful intention (al-Irâdat al-Muqaddas), and His intended Command “Be!”; so every existing object is subject to the laws decreed by the Existence-Giving Sustainer. However, the human being is given a certain freedom of choice in his actions (90:10). With his tongue, a human can praise and thank his Creator who formed him and speak the truth, but he can also spread falsehood. Nevertheless, even in actions in which a human being appears to have been granted freedom of choice, he is subject to certain obligations and follows certain laws not conscious to him. In other words, his freedom of action is under a kind of Divinely ordained compulsion. Between two choices, he is bound to opt for what he thinks to be beneficial for him. Thus, decisions based on the freedom of choice are actually not his absolute free will, but are subject to a range of limitations.

According to most classical commentators, the believers are those who submit to Allâh willingly and consciously, whereas the disbelievers are those who submit to Him unwillingly and that their shadows are their followers. The closer an object is to light (or Divine Light), the larger is its shadow; and the further it is from the light, the shorter is its shadow. According to the disbelievers, the words “Whether they choose to obey or not” طَوْعًا وَكَرْهًا refer to the compulsion of conscious creatures; believers or disbelievers. However, both types of creation, conscious and non-conscious have their shadows. Therefore, compulsion of submission apparently applies not only to conscious beings, but also to all other objects of creation.

The words of the verse also refer to the variability of the lengths of the shadows projected, depending on the objects position with respect to the incident light. The earth projects its shadow relative to its position to the sun, and so do the objects on this earth. Since the earths rotation around the sun is the outcome of Allâh’s creative Will, the greater length of a shadow in the morning and evening and its contraction towards noon is a visible expression of the shadows subjection to the Will of Allâh. This is what is meant by “even their shadows”.

The same analogy applies to the spiritual world, whereby the Prophet is the sun who spreads the Divine Light and the shadows cast by his work are his followers. Each of his followers has a shadow depending upon their position with respect to the sun and accordingly, the length of his shadow varies. As shown by the example of the Holy Prophet (pbuh), the recital of this verse is followed by prostration, so that the physical state of the body may be in perfect agreement with the spiritual condition of the mind. It is worth noting that during prostration the worshipper touches his own shadow.

Rûmî says, “Every wayfarer, whether righteous or wicked, Allâh is dragged, bound in chains, into his presence”. All are hauled along this way reluctantly, except those who are acquainted with the mysteries of divine action. The command to “come against your will” is addressed to the blind followers, whereas the command “come willingly” is for the man aligned with truth.

قُلِ اللَّهُ خَالِقُ كُلِّ شَيْءٍ وَهُوَ الْوَاحِدُ الْقَهَّارُ

13:16 The Holy Qur’ân has used two different words to express Divine Unity: Wâhid واحد and Ahad أحد. The attribute Wâhid indicates that Allâh is the real source of all creation and that everything leads to Him. The attribute Ahad denotes the absolute Unity of Allâh in His absolute uniqueness, He is forever One and Alone, Who has no second to share either in His Lordship or in His Essence (Lisân). He is neither the starting link of any chain nor its last link. He is the Independent and Besought of all. He begets not nor is He begotten, and there is none like unto Him (112:1-4). The verse mentions some of the most beautiful and perfect Attributes of Allâh.

أَنزَلَ مِنَ السَّمَاءِ مَاءً فَسَالَتْ أَوْدِيَةٌ بِقَدَرِهَا فَاحْتَمَلَ السَّيْلُ زَبَدًا رَّابِيًا ۚ وَمِمَّا يُوقِدُونَ عَلَيْهِ فِي النَّارِ ابْتِغَاءَ حِلْيَةٍ أَوْ مَتَاعٍ زَبَدٌ مِّثْلُهُ ۚ كَذَ‌ٰلِكَ يَضْرِبُ اللَّهُ الْحَقَّ وَالْبَاطِلَ ۚ فَأَمَّا الزَّبَدُ فَيَذْهَبُ جُفَاءً ۖ وَأَمَّا مَا يَنفَعُ النَّاسَ فَيَمْكُثُ فِي الْأَرْضِ ۚ كَذَ‌ٰلِكَ يَضْرِبُ اللَّهُ الْأَمْثَالَ

13:17 The verse uses two apt parables. In the first parable, Truth (al-Haqq الْحَقَّ), is compared to water, and falsehood (al-Bâtil الْبَاطِلَ) to foam. Falsehood appears at first to prevail over the Truth like foam over water, but in the end, it is swept away by the waters powerful current. In the second parable, Truth is likened to a metal, which when melted to make ornaments, utensils, and tools, throws off the dross leaving behind the unmixed metal that is pure and bright. The parables also signify that those who believe and work for the good of others and for the benefits of the people shall be granted long life. On the other hand, those who uphold evil practices and worthless customs will be swept away before the mighty current of the true teachings. The words يَنفَعُ النَّاسَ فَيَمْكُثُ فِي الْأَرْضِ are a prescription for long life – one must do good for humankind and make oneself useful for others.

الَّذِينَ يُوفُونَ بِعَهْدِ اللَّهِ وَلَا يَنقُضُونَ الْمِيثَاقَ

13:20 Ahad عَهد means “covenant”. In this context, a covenant is a general term embracing the spiritual obligations arising from ones faith in Allâh and the moral and social obligation resulting from that faith towards ones fellow-beings (Kashshaf). The observance of these duties constitutes the basis on which the whole structure of religion stands.

وَالَّذِينَ يَصِلُونَ مَا أَمَرَ اللَّهُ بِهِ أَن يُوصَلَ وَيَخْشَوْنَ رَبَّهُمْ وَيَخَافُونَ سُوءَ الْحِسَابِ

13:21 “Who keep the ties” refers to all ties that form human relations such as those of love, the bonds of family, responsibilities for orphans and the needy, the mutual rights, duties towards neighbours, the spiritual and practical bonds of the brotherhood of Islam, and to treat all living beings with love, compassion and mercy (Râzî).

وَالَّذِينَ صَبَرُوا ابْتِغَاءَ وَجْهِ رَبِّهِمْ وَأَقَامُوا الصَّلَاةَ وَأَنفَقُوا مِمَّا رَزَقْنَاهُمْ سِرًّا وَعَلَانِيَةً وَيَدْرَءُونَ بِالْحَسَنَةِ السَّيِّئَةَ أُولَـٰئِكَ لَهُمْ عُقْبَى الدَّارِ

13:22 Sabar صبر, according to Râghib, means patiently perseverant, limiting oneself to that which reason and law requires, or withholding from that which is prohibited (cf. 12:90). “Who avert evil with good” means that such a person follows the course best suited for the eradication of evil. If punishment helps to eradicate evil, they punish; if forgiveness is the solution, then they forgive (cf. 42:40). If they are subjected to injustice or transgression, they repel it in a good and just way. It also refers to endeavors to bring situations from evil to good by the right words, or good and just deeds.

وَالَّذِينَ يَنقُضُونَ عَهْدَ اللَّهِ مِن بَعْدِ مِيثَاقِهِ وَيَقْطَعُونَ مَا أَمَرَ اللَّهُ بِهِ أَن يُوصَلَ وَيُفْسِدُونَ فِي الْأَرْضِ ۙ أُولَـٰئِكَ لَهُمُ اللَّعْنَةُ وَلَهُمْ سُوءُ الدَّارِ

13:25 La‘nah اللَّعْنَةُ is usually, but inexactly, translated as “curse”. Literally, it denotes banishment or alienation from all that is good (Lisân). Whenever it is attributed in the Holy Qur’ân to Allâh with reference to a sinner, it signifies the latters exclusion from Allâh’s Mercy and Grace because of his rejection of and subsequent disapproval by Allâh.

كَذَ‌ٰلِكَ أَرْسَلْنَاكَ فِي أُمَّةٍ قَدْ خَلَتْ مِن قَبْلِهَا أُمَمٌ لِّتَتْلُوَ عَلَيْهِمُ الَّذِي أَوْحَيْنَا إِلَيْكَ وَهُمْ يَكْفُرُونَ بِالرَّحْمَـٰنِ

13:30 “Yet they disbelieve in the Most Gracious” وَهُمْ يَكْفُرُونَ بِالرَّحْمَـٰنِ by refusing to acknowledge His existence, by rejecting His guidance or by ascribing His Attributes to other objects of praise and worship.

وَلَوْ أَنَّ قُرْآنًا سُيِّرَتْ بِهِ الْجِبَالُ أَوْ قُطِّعَتْ بِهِ الْأَرْضُ أَوْ كُلِّمَ بِهِ الْمَوْتَىٰ ۗ بَل لِّلَّهِ الْأَمْرُ جَمِيعًا ۗ أَفَلَمْ يَيْأَسِ الَّذِينَ آمَنُوا أَن لَّوْ يَشَاءُ اللَّهُ لَهَدَى النَّاسَ جَمِيعًا ۗ وَلَا يَزَالُ الَّذِينَ كَفَرُوا تُصِيبُهُم بِمَا صَنَعُوا قَارِعَةٌ أَوْ تَحُلُّ قَرِيبًا مِّن دَارِهِمْ حَتَّىٰ يَأْتِيَ وَعْدُ اللَّهِ

13:31 The verse indicates that the Holy Qur’ân will work great wonders. Jibâl الْجِبَالُ is the plural form of jabal جبل and figuratively indicates difficulties, chiefs, learned men, proud people, lords, mighty persons, heights towering above and mountains (Lisân). One meaning of the phrase is therefore that the Holy Qur’ân provides a solution to every problem encountered by human beings. It can also mean that the chiefs and learned persons will be moved by the arguments of the Holy Qur’ân. The phrase أَوْ قُطِّعَتْ بِهِ الْأَرْضُ , “the earth could be torn asunder”, also means that the Words of Allâh penetrate deep down into the heart of people, which are compared here to the earth. The phrase, “the dead could be made to speak,” أَوْ كُلِّمَ بِهِ الْمَوْتَىٰ also signifies that the spiritually dead will not only be reanimated into a new life, but will also be made to speak powerful words of wisdom. The phrase, “as for those who disbelieve, one calamity or the other will continue to befall them,” وَلَا يَزَالُ الَّذِينَ كَفَرُوا تُصِيبُهُم بِمَا صَنَعُوا قَارِعَةٌ means that disaster after disaster will strike the disbelievers; a prophecy relating to the complete destruction of their power.

أأَفَمَنْ هُوَ قَائِمٌ عَلَىٰ كُلِّ نَفْسٍ بِمَا كَسَبَتْ ۗ وَجَعَلُوا لِلَّهِ شُرَكَاءَ قُلْ سَمُّوهُمْ ۚ أَمْ تُنَبِّئُونَهُ بِمَا لَا يَعْلَمُ فِي الْأَرْضِ أَم بِظَاهِرٍ مِّنَ الْقَوْلِ

13:33 Sammû-hum سَمُّوهُمْ is an invitation to name the attributes and the functions of other allegedly divine entities, leaving the choice of names open, but which will ultimately demonstrate how unreal and meaningless such beings must be. This is another expression of idea found here and in 7:71and 12:40. “Their designing and their activities are made fair-seeming” (cf. 6:43; 16:63; 29:38).

مَّثَلُ الْجَنَّةِ الَّتِي وُعِدَ الْمُتَّقُونَ ۖ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ ۖ أُكُلُهَا دَائِمٌ وَظِلُّهَا ۚ تِلْكَ عُقْبَى الَّذِينَ اتَّقَوا

13:35 Descriptions of Paradise found in the Holy Qur’ân are parables: “The blessings of Paradise are such as no eye has seen, nor has any ear heard nor has any mind ever conceived of them (59:8).” A human being cannot therefore know what Paradise is truly like. The Qur’ânic description is only a semblance: it is a metaphorical and parabolic illustration by means of something that we know from our experience or our desire for objects that are beyond our reach. The human mind cannot conceive of anything that is in both its components and its totality entirely different from anything that can be experienced in this world. Zillظِلٌ is shade, mightiness or plenty (Râghib). It also has the meaning of protection, happiness, covering, and state of ease, shelter or cloud giving shade (Tâj).

قُلْ إِنَّمَا أُمِرْتُ أَنْ أَعْبُدَ اللَّهَ وَلَا أُشْرِكَ بِهِ

13:36 Inna-mâ إِنَّمَا stands for “only”. The expression indicates that that no obligation, no ordinance, and no prohibition exist in the Holy Qur’ân without being connected with the words, “Worship Allâh and do not associate anything with Him” (Râzî).

وَلَقَدْ أَرْسَلْنَا رُسُلًا مِّن قَبْلِكَ وَجَعَلْنَا لَهُمْ أَزْوَاجًا وَذُرِّيَّةً ۚ وَمَا كَانَ لِرَسُولٍ أَن يَأْتِيَ بِآيَةٍ إِلَّا بِإِذْنِ اللَّهِ ۗ لِكُلِّ أَجَلٍ كِتَابٌ

13:38 “Yet it was not possible for a Messenger to bring a sign but by Allâh’s command” signifies that the sign so often demanded will come at the appointed time.

أَوَلَمْ يَرَوْا أَنَّا نَأْتِي الْأَرْضَ نَنقُصُهَا مِنْ أَطْرَافِهَا

13:41 Atrâf أَطْرَافِ (plu) means sides, outlying parts, high and low persons, leaders, scholars, thinkers, or the best of the fruits (Tâj). The reference is to the fact that Islam is spreading and making inroads into all sections and levels of society.

قُلْ كَفَىٰ بِاللَّهِ شَهِيدًا بَيْنِي وَبَيْنَكُمْ وَمَنْ عِندَهُ عِلْمُ الْكِتَابِ

13:43 “Those who possess knowledge of the Divine Book” are those who have true knowledge of previous revelations and the prophecies contained in previous Scriptures. They will testify to the truth of the Holy Qur’ân because it is revealed in fulfilment of the prophecies mentioned in previous Divine books.

14. CHAPTER سورة إبراهيم

Abraham

(Revealed before Hijrah)

The title of the chapter is drawn from Abrahams prayer (verse 35:41), which is at the core of this chapter. It serves as a parenthetic reminder of the way to righteousness and the real purpose of the Qur’ânic Revelation, which is to lead people out of the darkness of ignorance and into the light of Divine Knowledge. When Abraham settled his son Ismâ‘îl and his wife Hager in the wilderness of Paran, what is today known as Makkah, there was a Divine purpose at work. Allâh wanted that the barren and bleak region would one day become the center of humanitys spiritual focus.

الر ۚ كِتَابٌ أَنزَلْنَاهُ إِلَيْكَ لِتُخْرِجَ النَّاسَ مِنَ الظُّلُمَاتِ إِلَى النُّورِ

14:1 Kitâb كِتَابٌ “book” or “written document”. Without the suffix al ال it can also indicate a decree, ordinance, prescription, or command (Tâj, Lisân, Lane; cf. 2:183; 15:4; 52:2-3). Here, the word kitâb is written in the indefinite form without the article al as in 2:2. Therefore, the more appropriate translation here would be “decree”, “ordinance”, or “command”. The Divine Commands brought by the Holy Prophet (pbuh) are for all humankind (cf. 7:158; 18:1; 21:10; 34:28).

الَّذِينَ يَسْتَحِبُّونَ الْحَيَاةَ الدُّنْيَا عَلَى الْآخِرَةِ وَيَصُدُّونَ عَن سَبِيلِ اللَّهِ وَيَبْغُونَهَا عِوَجًا

14:3 Awija عوج means to be crooked, bent, uneven, distorted, and ill natured. It also has the meaning “to turn aside” (Tâj, Lisân).

وَمَا أَرْسَلْنَا مِن رَّسُولٍ إِلَّا بِلِسَانِ قَوْمِهِ لِيُبَيِّنَ لَهُمْ

14:4 The messengers of Allâh deliver the Divine Message in the language of their people. Since the messages of the Holy Qur’ân and the Prophet Muhammad are meant for all humankind (18; 1; 21:10; 34:28), this implies that Arabic is a universal language and the root of all other languages. Arabic claims to be umm al-Alsinah أُم الأسنة – the mother of languages. As such, the field of linguistics has not given the Arabic language the attention it deserves. More scientific research should be undertaken in analyzing the Arabic roots (about 1500) that have been used by the Holy Qur’ân, and their relationship with the other languages of the world.

وَذَكِّرْهُم بِأَيَّامِ اللَّهِ

14:5 Ayyâm أَيَّامِ (plu) is usually translated as “days”. The expression is sometimes used to describe momentous historical events, e.g. Ayyâm al-‘Arab العرب أَيَّامِ, for the days or periods of inter-tribal wars of pre-Islamic Arabia. This is similar to English, where “the days of …” is also used as a phrase. The expression Ayyâm Allâh اللَّهِ أيٌامsignifies Allâh’s mercy towards the righteous and His punishment of the wicked.

جَاءَتْهُمْ رُسُلُهُم بِالْبَيِّنَاتِ فَرَدُّوا أَيْدِيَهُمْ فِي أَفْوَاهِهِمْ وَقَالُوا إِنَّا كَفَرْنَا بِمَا أُرْسِلْتُم بِهِ وَإِنَّا لَفِي شَكٍّ مِّمَّا تَدْعُونَنَا إِلَيْهِ مُرِيبٍ

14:9 “To put the hands in the mouth” فَرَدُّوا أَيْدِيَهُمْ فِي أَفْوَاهِهِمْ is an Arabic idiom. When a person cannot refute a reasonable preposition by cogent, logical counter-arguments and is unable to counter, he “puts his hands into his mouth”. In the context of this verse, it can also mean that the disbelievers bite their hands in rage and frustration (cf. 3:120), or that they “put their hands in the mouths” of believers to silence them and prevent them from talking about their claims. The verse relates that Prophets were also raised among nations other than those formed by the progeny of Abraham. The Holy Qur’ân does not claim to narrate the history of all of them.

قَالَتْ رُسُلُهُمْ أَفِي اللَّهِ شَكٌّ فَاطِرِ السَّمَاوَاتِ وَالْأَرْضِ ۖ يَدْعُوكُمْ لِيَغْفِرَ لَكُم مِّن ذُنُوبِكُمْ وَيُؤَخِّرَكُمْ إِلَىٰ أَجَلٍ مُّسَمًّى

14:10 Yadû-kum يَدْعُوكُمْ – “He calls you (to Himself)”, is the proof of Allâh’s existence. In other words, He converses with humankind.

قَالَتْ لَهُمْ رُسُلُهُمْ إِن نَّحْنُ إِلَّا بَشَرٌ مِّثْلُكُمْ وَلَـٰكِنَّ اللَّهَ يَمُنُّ عَلَىٰ مَن يَشَاءُ مِنْ عِبَادِهِ ۖ وَمَا كَانَ لَنَا أَن نَّأْتِيَكُم بِسُلْطَانٍ إِلَّا بِإِذْنِ اللَّهِ

14:11 The appointment of Prophets is entirely at the discretion of Allâh. Righteousness and piety in themselves do not impart prophethood.

وَلَنُسْكِنَنَّكُمُ الْأَرْضَ مِن بَعْدِهِمْ ۚ ذَ‌ٰلِكَ لِمَنْ خَافَ مَقَامِي وَخَافَ وَعِيدِ

14:14 Here both the singular and the plural have been used for the personal pronoun with reference to Allâh. The singular is used where Allâh’s self-sufficiency and independence are intended to be emphasized, or where a work is to be performed through some special divine decree. The plural is used when the power and majesty of the Supreme Being is expressed, or it is being emphasized that Allâh will bring about a result through the agency of angels.

مِّن وَرَائِهِ جَهَنَّمُ وَيُسْقَىٰ مِن مَّاءٍ صَدِيدٍ

14:16 Sadîd صديد is an infinite noun derived from sadda صَدٌ and means “he turned away”, “he was averse to something”, or “he cried out loudly” (Lisân, Qâmûs). Sadîd signifies anything that is repulsive. It can also be used to describe hot or boiling water. In Râzîs commentary on this verse, he suggests that the expression should be understood as a metaphor of bitter frustration, which in the life to come awaits those who systematically denied spiritual truths.

يَتَجَرَّعُهُ وَلَا يَكَادُ يُسِيغُهُ وَيَأْتِيهِ الْمَوْتُ مِن كُلِّ مَكَانٍ وَمَا هُوَ بِمَيِّتٍ

14:17 Maut الْمَوْتُ is the cessation of life or the coming of death. It is used here to indicate of distress, grief, agony and the approach of death. This means that the sins of disbelievers will assume different forms of grief and distress (cf. 2:60).

مَّثَلُ الَّذِينَ كَفَرُوا بِرَبِّهِمْ ۖ أَعْمَالُهُمْ كَرَمَادٍ اشْتَدَّتْ بِهِ الرِّيحُ فِي يَوْمٍ عَاصِفٍ ۖ لَّا يَقْدِرُونَ مِمَّا كَسَبُوا عَلَىٰ شَيْءٍ

14:18 ‘Âmâl أَعْمَالُ (plu) are works, efforts or exertions of the disbelievers in their opposition to the Prophets.

وَقَالَ الشَّيْطَانُ لَمَّا قُضِيَ الْأَمْرُ إِنَّ اللَّهَ وَعَدَكُمْ وَعْدَ الْحَقِّ وَوَعَدتُّكُمْ فَأَخْلَفْتُكُمْ ۖ وَمَا كَانَ لِيَ عَلَيْكُم مِّن سُلْطَانٍ إِلَّا أَن دَعَوْتُكُمْ فَاسْتَجَبْتُمْ لِي ۖ فَلَا تَلُومُونِي وَلُومُوا أَنفُسَكُم ۖ مَّا أَنَا بِمُصْرِخِكُمْ وَمَا أَنتُم بِمُصْرِخِيَّ ۖ إِنِّي كَفَرْتُ بِمَا أَشْرَكْتُمُونِ مِن قَبْلُ

14:22 The Satan mentioned in this verse is the leader who considered himself great and misguides weak and simple people (cf. 2:36; Ibn ‘Abbâs ).

أَلَمْ تَرَ كَيْفَ ضَرَبَ اللَّهُ مَثَلًا كَلِمَةً طَيِّبَةً كَشَجَرَةٍ طَيِّبَةٍ أَصْلُهَا ثَابِتٌ وَفَرْعُهَا فِي السَّمَاءِ

14:24 Kalimat Tayyibat كَلِمَةً طَيِّبَةً is a holy and pure word. A holy and pure word is of Divine origin, which is free from all impurities (Tayyabah طَيِّبَةً), and free of any teaching that goes against human nature, reason, and conscience. It is metaphorically compared to a strong, healthy, deep-rooted tree with a robust and stable structure called here Aslu-ha thâbitunأَصْلُهَا ثَابِتٌ. This tree receives the fresh water of Divine Revelation that sustains it and gives it life and strength. Its roots are deep and firm, and its branches strong, so that it firmly resists winds of opposition and criticism. Its branches are high and reach to heaven (Far‘uhâ fi Samâ’ فَرْعُهَا فِي السَّمَاءِ ) in a way that no satan can reach them. The highest branch is the spiritual state where the pious have communion with Allâh. The spiritual eminence of the holy and the pious yields its fruit in every season and in abundance and at all times. The Holy Qur’ân is this Kalimat Tayyibat.

وَمَثَلُ كَلِمَةٍ خَبِيثَةٍ كَشَجَرَةٍ خَبِيثَةٍ اجْتُثَّتْ مِن فَوْقِ الْأَرْضِ مَا لَهَا مِن قَرَارٍ

14:26 Kalimat Khabîthaكَلِمَةٍ خَبِيثَةٍ is an evil word, a forged holy book or any holy book that is changed and rewritten by human hands claiming to be of divine origin. The unholy word can be compared to an infirm and sickly tree that can be uprooted from above the earth easily as its roots do not reach deep into the earth and cannot support the process of nutrition. Such a tree does not prosper and cannot bear any fruit. The unholy word symbolized by the tree cannot withstand criticism or scrutiny. The laws of nature and requirements of wisdom do not support its teachings. Its teachings fail to produce holy persons who have a real connection with Allâh.

وَيُضِلُّ اللَّهُ الظَّالِمِينَ

14:27 Adzalla اضِلُّ is derived from dzalla ضَلٌ, which means, “to let a person go astray” or “to adjudge a person to be erring”; usually because they follow the wrong path. Allâh allows people to go astray and adjudges them to be erring if they themselves have opted to follow the wrong path.

رَبَّنَا اغْفِرْ لِي وَلِوَالِدَيَّ وَلِلْمُؤْمِنِينَ يَوْمَ يَقُومُ الْحِسَابُ

14:41 This verse is recited in the Funeral Prayer. It is significant that in this prayer, Abraham asks for forgiveness for the sins of his father and his mother – Wâlidayya والديٌ. Wâlid والدis used for “father” and abb أبٌ for any respectable person (cf. 60:4). In chapter 60 (al-Mumtahanna), Abraham was prohibited to ask for forgiveness for his abb, who was his uncle, but not for his wâlid, his biological father..

وَتَرَى الْمُجْرِمِينَ يَوْمَئِذٍ مُّقَرَّنِينَ فِي الْأَصْفَادِ

14:49 The description of the guilty chained together is also an allusion to the chain reaction in which an evil deed may trigger another.

15. CHAPTER سورة الحجر

Dwellers of Al-Hijr

(Revealed before Hijrah)

The title of this chapter is derived from verse 80, which refers to the dwellers of the Arabian region known as Al-Hijr الحِجر. Since Al-Hijr is the name of a geographic area, it should not be translated as either “rocky” or “forbidden tract”. The fate of its inhabitants serves as a warning to those who sought to assassinate the Holy Prophet (pbuh). The chapter continues to deal with the manifestations of Allâh’s creative activity and with His guidance for humans brought by Him through revelation and His Self-Disclosure. The most exalted revelation is the Revelation of the Holy Qur’ân. Verse nine assures us that it will remain free from all kinds of corruption forever because of its exaltedness and finality.

الر ۚ تِلْكَ آيَاتُ الْكِتَابِ وَقُرْآنٍ مُّبِينٍ

15:1 Al-Kitâb الْكِتَابِ indicates here not only a book or written document, but also a decree, ordinance, prescription, or command (Tâj, Lisân, Lane; cf. 2:183; 15:4; 52:2-3). Note that the definite article al precedes the word Kitâb. As in 2:2 this article connotes as sense of perfection and wholeness. Qur’ân قُرْآنٍ is derived from qara’ قرأء, meaning something to be read and conveyed. The verse contains a prophetic suggestion in the words al–Kitâb and Qur’ân that this Book will continue to be written, read and conveyed (cf. 2:1; 27:2).

رُّبَمَا يَوَدُّ الَّذِينَ كَفَرُوا لَوْ كَانُوا مُسْلِمِينَ

15:2 The desire of the disbelievers that they be Muslims is not to be understood as a wish to be fulfiled after their deaths. There is no record that disbelievers expressed such a desire in the time of the Holy Prophet (pbuh) or afterwards. This verse is to be read in connection with the prophetic statement made in the verse above. The disbelievers compare their own holy books with the Holy Qur’ân, which they reject, but inwardly feel ashamed that their own books lack the Qur’âns dignity, nobility and power of argument.

ذَرْهُمْ يَأْكُلُوا وَيَتَمَتَّعُوا وَيُلْهِهِمُ الْأَمَلُ

15:3 The disbelievers are in pursuit of worldly enjoyment and material gains. “Leave them alone (ذَرْهُم),” as there is no compulsion from Allâh placed on the believers to make them Muslims.

مَّا تَسْبِقُ مِنْ أُمَّةٍ أَجَلَهَا وَمَا يَسْتَأْخِرُونَ

15:5 Ajal أجَل means “term”. It signifies the biological span of life. An organism is destined to grow, reach maturity and ultimately decay. Ajal also signifies the time appointed for the punishment of the opponents of a prophet as predicted by him.

إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ

15:9 “It is We Who are, most certainly, its Guardian” is a great prophecy (see also 85:22) from the time when the lives of the Holy Prophet (pbuh) and his followers were in acute danger. In his mystical approach, Rûmî gives yet another interpretation of this verse: “We have placed in you a substance, a desire to seek, a yearning, of which We are the Keepers. We will not allow it to be wasted”.

وَلَقَدْ جَعَلْنَا فِي السَّمَاءِ بُرُوجًا وَزَيَّنَّاهَا لِلنَّاظِرِينَ ﴿١٦﴾ وَحَفِظْنَاهَا مِن كُلِّ شَيْطَانٍ رَّجِيمٍ ﴿١٧﴾ إِلَّا مَنِ اسْتَرَقَ السَّمْعَ فَأَتْبَعَهُ شِهَابٌ مُّبِينٌ

15:16-18 Barûj بَروج is the plural of buraj بُرَج, denoting motions of spheres, constellations or towers. It is derived from barija بَرِج, which means to have a good face, beauty, and finery.

Shaitân شَيْطَانٍ is the rebellious and rejected one. Shatana شطَىنَ means “he was or became remote from all that is good and true”. It also signifies one who is excessively proud, rebellious or audacious, whether a simple human being, a jinn, or a beast (Tâj, Râghib, Ibn Jarîr, Kashshaf, Baidzawî cf.: 2:36). The verse contains further information pertaining to certain laws of physics. It informs us that in heaven, which is adorned with stars (cf. 67:5), there are towers and protective constellations, and those shooting stars (meaning meteorites that enter the earths atmosphere), guard these. Most meteorites disintegrate because of the heat that is generated; see also the verses 37:10-11, 67:5 and 72:10-11, which deal with the same topic. There are additional verses in the Holy Qur’ân (for example 77:1-9 and 79:1-8) that convey similar information when their more profound meanings are taken into consideration. These verses also undermine the claims of fortunetellers, psychics, and astrologers. These people pretend to receive communication from “above” but in reality fabricate their prophecies and have no access to the true source of purity and holiness. The description of spiritual truth in words relating to physical laws is a common occurrence in the Holy Qur’ân (cf. 37:8; 67:5; 72:8).

وَالْأَرْضَ مَدَدْنَاهَا وَأَلْقَيْنَا فِيهَا رَوَاسِيَ وَأَنبَتْنَا فِيهَا مِن كُلِّ شَيْءٍ مَّوْزُونٍ

15:19 There are two main prerequisites for the earth to support suitable and well-proportioned growth. Firstly, it should be enriched with fertilizers, and secondly, irrigated by water. Astronomical research has established that the earth derives much of its fertility from the particles of matter that fell on it from outer space, providing important trace elements and minerals. To ensure the supply of water, mountains were created as reservoirs of pure water and in the form of snow, which is then distributed over the earth as rivers.

وَإِن مِّن شَيْءٍ إِلَّا عِندَنَا خَزَائِنُهُ وَمَا نُنَزِّلُهُ إِلَّا بِقَدَرٍ مَّعْلُومٍ

15:21 Allâh is able confer endless blessings and benefits on every single object in the universe. However, in His infinite Wisdom, He bestows them in accordance with a well-defined measure, and when a real and genuine need for them arises. In parallel to the material universe, the Holy Qur’ân is a spiritual universe containing hidden treasures of spiritual knowledge and sources of wisdom, which are revealed to individuals according to their needs, and to people according to the needs of the time.

وَأَرْسَلْنَا الرِّيَاحَ لَوَاقِحَ فَأَنزَلْنَا مِنَ السَّمَاءِ مَاءً فَأَسْقَيْنَاكُمُوهُ وَمَا أَنتُمْ لَهُ بِخَازِنِينَ

15:22 Allâh lets loose the winds to fertilize plants by pollination as well as to bring rain clouds. Lawâqih لَوَاقِحَ are the winds that raise clouds bringing rain; vapours rising from the sea are carried by the winds to the upper regions where they assume the form of clouds. The word also denotes the winds that carry pollen from the male to the female plants to fecundate them. Here they also represent the signs of revelation symbolized by the rain.

وَلَقَدْ خَلَقْنَا الْإِنسَانَ مِن صَلْصَالٍ مِّنْ حَمَإٍ مَّسْنُونٍ

15:26 Salsâl صَلْصَالٍ is dry ringing clay that emits sound, evolved from dark fetid mud (Râzî, Tâj, Lisân). The word occurs in three places in this chapter (verses 26, 28, 33) as well as in 55:14. Himâحَمَإٍ is black, fetid mud or a jelly-like fluid that has taken a shape. It also means clay mixed with water that has started to smell (Râzî, Tâj, Lisân). The verse draws our attention to the origin of creation from inorganic material and water, and then to the process of evolution (cf. 7:11). Insânالْإِنسَانَ (common gender) signifies one having attachments, fellows, one who is loveable or affectionate. The word is derived from anisa äأنسَ, meaning to be familiar, polite, kind, social, or have an intimate connection. Ânasa آنسَmeans to see with feelings of warmth, of affection and love, to be sociable, to be friendly, and to be familiar with, to delight with good manners, or to perceive a thing from afar. Istânasa أستانس is to act as a social person, get accustomed to social life, seek familiarity, ask permission, beg pardon, ask for kindness, and to be polite. All these expressions are related to manners, ethics, and civilization. The entire process, starting from dust, clay, and water to the stage of insân is an act of great creation that can only infuse one with love and awe for the Great Creator.

وَالْجَانَّ خَلَقْنَاهُ مِن قَبْلُ مِن نَّارِ السَّمُومِ

15:27 Ja’ân الْجَانَّ is the plural form of jinn جِن, derived from janna éجَنَ and can be used in transitive as well as intransitive form. It mean to be dark, to cover, wrap, conceal, to be mad, be covered, to be hidden from, or to be over-excited. These are attributes opposite to those of insân as described in the above verse. The term jinn has numerous possible interpretations: genius, a hidden thing, intense or confusing darkness, or inspiration by evil thought. The word is also used for imaginary beings that the infidels worship. In the Holy Qur’ân the word is also used for the people of remote places living apart from other civilized peoples, people who inhabited the earth in prehistoric times, without laws or rules of conduct – uncivilized and uncultivated in manners opposite to the characteristics of insân إنسان described above. It was a gradual evolution from the stage of jinn to insân. The words مِن قَبْلُ – “before this” – direct our attention to this understanding. In the narration of Adam, we are told that Iblîs, who belonged to the category of jinn, already existed at the time when Allâh, out of His Holy Intention, created insân, who was then perfected to the stage of Adam – a perfect human being recipient of Divine Discourse. The jinn stage was created before any civilized being developed. The Insân-i-Kâmil called Adam laid the foundation of the spiritual civilization or Sharî‘at.

Ja’ân الْجَانَّ are definitely not ghosts or spirits as many people assume. Zubair ibn Abî Salmâ has used the word jinn for people who are uncivilized, peerless, or those having no match or equal. Tabrîzî writes in his book Sharh al-Hamâsah that a jinn is a being who is highly potent, shrewd and possessed of great powers and abilities. Expressions like “Whatever hides or conceals or covers”, “whatever remains hidden or becomes invisible”, and “things or beings that remain aloof from the people as if remaining concealed from eyes of the common folk” correspond to the way in which Zubair uses the word. Junnatun جُنٌة denotes a covering, shield, or protection. Janîn جنين is its plural. Ajinntun أجِنٌة signifies embryo, fetus or anything hidden. Janûn جنون is madness, insanity, diabolical fury, or passion. Majnûn مجنون indicates madness, to be possessed or a luxuriant (plant). Jannatun çجنة is used to describe Paradise as a hidden garden.

وَإِذْ قَالَ رَبُّكَ لِلْمَلَائِكَةِ إِنِّي خَالِقٌ بَشَرًا مِّن صَلْصَالٍ مِّنْ حَمَإٍ مَّسْنُونٍ

15:28 Salsâl صَلْصَالٍ is derived from salla صَلٌ, meaning to resound. Salsâl is a dried thing that resounds, akin to dry and ringing clay that emits a sound when it is struck. Salsâl is the next evolutionary stage after Hamâ حماء, which is a dark slime or fetid mud that changes in its composition and shape when it dries out. Masnûnمَّسْنُونٍ is derived from sannaسّن , meaning to clean, follow a clean path, polish, shine, or mould. Sunnat سُنٌة is the line of conduct, mode of life, or an example. Masnûn مَّسْنُونٍ can be translated here as something that is molded into a shape of conduct and form, specifically related to behaviour, such as the perfectly molded behaviour of a prophet. This is in contrast to the notion of being uncultivated, arrogant and untamed associated with the term jinn.

Thus by the mentioning of the creation of insân and jinn, a reference is being made in these two verses to the two sides found in human nature, and also to the two types of creations with opposite natures. We are told elsewhere that Iblîs was a jinn (18:50) and that he was created from fire (7:12). Thus, human beings are endowed with the two opposite natures of insâniyyat أنسانيت (compassionate and benevolence nature) and iblîsiyyat إبليسيت which is opposite to it.

Bashara بَشَرً is glad news. Prophets are called Bashîr because they bring good news for their people who are unable to see the way that leads them to their glory. They come with Divine guidance shown to them through Divine Revelation. The mention of the creation of bashar clearly refers to a human being who will be the recipient of Divine Revelation; to whom the Great Creator will disclose Himself. This is the meaning of rûh in the next verse (15:29), which is infused in such people.

فَإِذَا سَوَّيْتُهُ وَنَفَخْتُ فِيهِ مِن رُّوحِي فَقَعُوا لَهُ سَاجِدِينَ

15:29 The Creator “breathed His Spirit into him (insân)” and thus made him capable of receiving Divine Revelation (cf. 17:62). Now this perfect creation demanded “prostration” before the Creator (لَهُ سَاجِدِينَ). The word lahu (لَهُ) informs that this prostration had to be done before the Creator for the sake of this Basharبشر (- bringer of good tidings, who can be a Divine Messenger, see 15:28) endowed with His Rûh. Rûhhas the sense of Divine Revelation and Mercy (cf. 32:9; 38:72; 42:52; 16:102; 2:253; 2:87; 5:110; 58:22; 26:193; 4:171).

إِلَّا إِبْلِيسَ أَبَىٰ أَن يَكُونَ مَعَ السَّاجِدِينَ

15:31 Iblîsiyyatإبليسيت is stubbornness and arrogance (see 15:28) These traits are a great hindrance in the spiritual uplifting of a human being (cf. 2:34; 37; 7:13).

وَإِنَّ عَلَيْكَ اللَّعْنَةَ إِلَىٰ يَوْمِ الدِّينِ

15:35 Allâh dislikes and does not accept stubbornness and arrogance (Iblîsiyyat إبليسيت) in a human being.

قَالَ رَبِّ فَأَنظِرْنِي إِلَىٰ يَوْمِ يُبْعَثُونَ

15:36-37 The respite which Iblîs asked for and which was granted to him should not be understood as the acceptance of the wish of Iblîs by the Holy Lord. The words are used here metaphorically (cf. 2:34). Iblîs is a person in despair, a person in whom good and virtue have been attenuated, who is broken in spirit, mournful, perplexed, and unable to find his way, who has become silent on account of grief or despair, who was cut short or silenced in argument, who is no longer able to continue his journey, who has been prevented from attaining his wish, or a person of desperate character. Metaphorically, Iblîs stands in for those human beings who behave proudly and arrogantly, and who disobey Divine commands. We are told that these characteristics in human beings will always stand in the way of their spiritual elevation, and a human being will have to struggle in order to overcome these hindrances. We are also told that vice and Iblîsiyyat will continue to fight against Divine laws and will continue to reject them. Respite is granted by Allâh in the sense that a human being is granted and endowed with free will: the Lord does not impress His will, and does not choose a way for him or force him to follow it. He will however continue to send His guidance through His Prophets and His books. In general, those who reject truth, whatever their religion, will always be in conflict with those who follow truth. Qâla قال (- said) is not in the sense of takallamâ تكلٌما (which is a discourse that actually took place as in the case of Moses and and God in 20:12-24; cf. 2:30).

إِلَىٰ يَوْمِ الْوَقْتِ الْمَعْلُومِ

15:38 “Till the day of which the time is known [to Me]” is not forever. It is part of the Mercy of our Lord that His rejection of such people shall not be eternal. There will come a time, depending upon the faculties of each individual, that a person will realize his shortcomings and mistakes, and return to His Lord with repentance, or he will be cleansed of the rust of disbelief in the Fire.

لَهَا سَبْعَةُ أَبْوَابٍ لِّكُلِّ بَابٍ مِّنْهُمْ جُزْءٌ مَّقْسُومٌ

15:45 Sab‘ah سَبْعَةُ literally means “seven”, but has the meaning of “many” (Lisân, Tâj). The doors of Hell will be many, and each door shall lead to the place suited for the one who enters. Hell shall have different grades and so the punishment shall be in accordance with the crimes committed.

قَالَ وَمَن يَقْنَطُ مِن رَّحْمَةِ رَبِّهِ إِلَّا الضَّالُّونَ

15:56 Dzâllûn ضَّالُّونَ – The “erring ones” refers here to those who are ignorant of the Divine attribute of Mercy. In the verse 15:30 we were told that the human being has been endowed with the capacities to recognize his Lord, and His Attributes, and that he remains the object of His Mercy (cf. 2:36).

قَالَ فَمَا خَطْبُكُمْ أَيُّهَا الْمُرْسَلُونَ

15:57 Upon hearing the good news, Abraham nonetheless inquired about the purpose of their visit, as he knew that there was an ulterior motive behind it.

وَجَاءَ أَهْلُ الْمَدِينَةِ يَسْتَبْشِرُونَ

15:67 The residents of the city suspected that Lot was conspiring with their enemies. By finding strangers at his house, they now believed they had found a proof of their suspicions about him, and this was the cause of their rejoicing (Râzî). This also gave them an excuse to finally rid themselves of Lot who had preached at them to mend their ways and adopt the path to piety and virtue.

إِنَّ فِي ذَ‌ٰلِكَ لَآيَاتٍ لِّلْمُتَوَسِّمِينَ

15:75 Mutawassemîn مُتَوَسِّمِينَ is derived from wasam وسمَ meaning to brand, mark, or depict (cf. 68:16). Mutawassemîn مُتَوَسِّمِينَ are those who can depict, interpret, and read the signs of Allâh.

فَأَخَذَتْهُمُ الصَّيْحَةُ مُصْبِحِينَ

15:83 Sayhah الصَّيْحَةُ is a dreadful punishment. It also means a loud noise. The people of Hijr were the dwellers of mountains, and their punishment was most probably in the form of an earthquake. When a strong earthquake shakes mountains, it is associated with enormous noise.

وَإِنَّ السَّاعَةَ لَآتِيَةٌ ۖ فَاصْفَحِ الصَّفْحَ الْجَمِيلَ

15:85 “And the [threatened] Hour [of punishment] is sure to come.” There are two reasons for natural calamities: the apparent reason, which science gives, and the hidden reason, which is according to Divine Wisdom. Based on what has been said in the previous verses, natural disaster has Divine Reason. Sometimes the God-fearing also suffer from such disasters.

وَلَقَدْ آتَيْنَاكَ سَبْعًا مِّنَ الْمَثَانِي وَالْقُرْآنَ الْعَظِيمَ

15:87 Sab‘an mann al-Mithânî سَبْعًا مِّنَ الْمَثَانِي are “the seven oft-repeated”. According to most interpreters, this refers to the seven verses of the opening chapter al-Fâtihah ألفانحة, which are repeated during each prayer cycle. According to others they refer to seven chapters: al-Baqarah ألبقرة, Âl Imrân آل أمران, al-Nisâ ألنساء, al-Mâi’dah المائدة, al-An‘âm الآنعام, al-‘Arâf الآعراف, and al-Taubah ألتوبة (or possibly, according to some, Yûnus يونس instead of al-Taubah).

كَمَا أَنزَلْنَا عَلَى الْمُقْتَسِمِينَ

15:90 Muqtasimîn مُقْتَسِمِينَ is derived from qasama قَسَم, meaning to divide or separate a portion. Qismatun قِسمة is a partition, separation, or division. Muqtasimîn مُقْتَسِمِينَ are those who divide people (Tâj, Lisân, Lane). This division can be caused in different ways. For example, believing in a part of Divine Revelation and rejecting the remainder; giving contradicting interpretations of Qurâ’nic verses; or intentionally misinterpreting Qur’ânic injunctions.

16. CHAPTER سورة النحل

The Bee

(Revealed before Hijrah)

يُنَزِّلُ الْمَلَائِكَةَ بِالرُّوحِ مِنْ أَمْرِهِ عَلَىٰ مَن يَشَاءُ مِنْ عِبَادِهِ

16:2 The word al-Rûh الرُّوحِis used in the sense of Divine Revelation and Mercy in the Holy Qur’ân (cf. 32:9; 38:72; 42:52; 16:102; 2:253; 2:87; 5:110; 58:22; 26:193; 4:171) and not in the sense of spirit. In Rûh-ul-Maânîs commentary of the fifteenth verse of this Sûrah, “He sends His word by His command to whomsoever of His servants He pleases”, he cites the saying of the Holy Prophet (pbuh) about Mujaddadîn, who are the reformers that Allâh will raise at the beginning of each century. According to Rûh-ul-Ma‘ânî, this verse refers to the receivers of Divine revelations before the advent of the Holy Prophet (pbuh) and to the reformers (Mujaddadîn) coming after him. The recipients of Divine Revelation after the Holy Prophet (pbuh) will not have the status of Prophets, as the Holy Prophet (pbuh) is the last and the seal of all Prophets (cf. 33:40). The true believer (mu’min مؤمن) of verse 38-45 who was saved from the torments of Divine punishment (cf. 40:15) also refers to the Reformers of the era and to other saints.

وَالْخَيْلَ وَالْبِغَالَ وَالْحَمِيرَ لِتَرْكَبُوهَا وَزِينَةً ۚ وَيَخْلُقُ مَا لَا تَعْلَمُونَ

16:8 In our present time, means of transportation are available which were unknown to the contemporaries of the Holy Prophet (pbuh), and we may continue to see yet other new forms of transport. وَيَخْلُقُ مَا لَا تَعْلَمُونَ – “And He will yet create [for you] things of which [today] you have no knowledge” refer to a great prophecy, which we can witness unfolding today. A further description of such means of transportation is given in verse 16:14.

هُوَ الَّذِي أَنزَلَ مِنَ السَّمَاءِ مَاءً ۖ لَّكُم مِّنْهُ شَرَابٌ وَمِنْهُ شَجَرٌ فِيهِ تُسِيمُونَ

16:10-11 Water from heaven also stands for Divine Revelation. In analogy, people who accept and those who reject revelation are of different character.

وَهُوَ الَّذِي سَخَّرَ الْبَحْرَ لِتَأْكُلُوا مِنْهُ لَحْمًا طَرِيًّا وَتَسْتَخْرِجُوا مِنْهُ حِلْيَةً تَلْبَسُونَهَا وَتَرَى الْفُلْكَ مَوَاخِرَ فِيهِ وَلِتَبْتَغُوا مِن فَضْلِهِ وَلَعَلَّكُمْ تَشْكُرُونَ

16:14 Mawâkhir مَوَاخِرَ are those things that cleave and plough through waves with dashing noise, and which are heavy. It is derived from makhira مَخِر, which means, “to plough the waves of water or air” (Tâj, Lisân, Lane). The verse is an allusion to sea and air transportation that uses heavy, noisy vehicles (cf. 35:12).

وَأَلْقَىٰ فِي الْأَرْضِ رَوَاسِيَ أَن تَمِيدَ بِكُمْ وَأَنْهَارًا وَسُبُلًا لَّعَلَّكُمْ تَهْتَدُونَ

16:16 The verse refers to certain physical laws governing the universe. Ardzالْأَرْضِ is derived from aradza أرَضَ, which means anything that rotates. Our earth is a rotating celestial body, but is not the only one. The Milky Way and other galaxies also rotate the word therefore can also be applied to them. Tamîd تَمِيدَ means to shake, quake, or to move an object away. Its root word mâda مادَ has the meaning of furnishing with food and knowledge, as knowledge is a spiritual food. From its sense of rotation, the circulation of blood is called mîd مِيدَ. The word mâida مائدة is derived from spreading or circulating and indicates a table spread with food or knowledge. Verse 5:114 can be understood in the sense that Jesus prayed for knowledge to come to his followers. Rawâsî رَوَاسِيَ are things that are well set, firm, stable, immovable, still, or at anchor. The word, which is derived from rasâ رسا is also used to denote mountains. Alqâأَلْقَىٰ has a broad meaning. The word is derived from Laqiya لَقِئ meaning to meet, occur, suffer from, endure, lean upon, receive, come face to face with, or to go in a particular direction. Subulan سُبُلًاis derived from subula سُبُل, and means cause, means of access, or path (Tâj, Lisân, Lane, Qâmûs, Râghib). All these words combined point to physical laws of nature that is yet to be understood. Other verses with similar topics are 41:10-12 and 27:88.

وَعَلَامَاتٍ ۚ وَبِالنَّجْمِ هُمْ يَهْتَدُونَ

16:16 ‘Alâmât عَلَامَاتٍ is the plural of ‘âlam عالم. Its root word is ‘alima عَلِم, which signifies to mark, sign, or to distinguish. ‘Âlimât عالماتmeans worlds or universes. ‘Alamun علمis a sign or a long mountain range, and Alâmât عَلَامَاتٍ are the means by which one knows a thing – a landmark.

إِنَّمَا قَوْلُنَا لِشَيْءٍ إِذَا أَرَدْنَاهُ أَن نَّقُولَ لَهُ كُن فَيَكُونُ

16:40 His command is carried out as fast as the blink of an eye (cf. 54:50). What is true for sight is also true for insight and reflection.

إِنَّمَا جُعِلَ السَّبْتُ عَلَى الَّذِينَ اخْتَلَفُوا فِيهِ

16:124 The observance of the Sabbath was ordained for Jews only. It was not necessary for the Muslims to observe a day of worship; even Abraham, a model of virtue, did not observe a particular day of worship. Initially the Sabbath day was Friday; Jews changed it to Saturday and Christians to Sunday.

ادْعُ إِلَىٰ سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ ۖ وَجَادِلْهُم بِالَّتِي هِيَ أَحْسَنُ

16:125 Three principles for delivering the Message of the Holy Qur’ân and resolving religious controversies are laid down in this verse. Discussions with adherents of other creeds should be based on knowledge and wisdom (بِالْحِكْمَةِ); service, equity, justice, forbearance, firmness and truth (الْحَسَنَةِ), and sincere exhortation (الْمَوْعِظَة). Arguments should be presented in the most benevolent way, in accordance with the requirements of the situation and following the rules of etiquette (وَجَادِلْهُم بِالَّتِي هِيَ أَحْسَنُ). The purpose is not to find fault with others or to disparage them. Self-restraint should always be observed while arguing with people of another persuasion, without offense against decency or intellectual equity. Although retaliation in argument is permissible if ones integrity is impeached, it is stated twice that one should show patience and do good (أَحْسَنُ).

17. CHAPTER سورة الإسراء

The Night-Journey

(Revealed before Hijrah)

With this Sûrah we reach a new series of chapters. Chapter 17 begins with a reference to the Night Journey (al–Isrâ’; الإسراء) and Ascension (Mi‘râj مِعراج – a spiritual experience of the Holy Prophet (pbuh). The chapter then proceeds to a brief mention of the spiritual history of the nations and deals with the methods for the spiritual evolution of individuals. As the chapter refers to some of the important incidents in the history of the Israelites and the spiritual and moral stages they had to pass, some of the Companions of the Holy Prophet (pbuh) used to designate this chapter by the title Banî Isrâ‘îl; The tribe of Israel). The Holy Prophet (pbuh) used to recite this chapter in his nightly Prayer (Tirmidhî, Nasâî, Ahmad bin Hanbal ).

The purpose of Spiritual Ascension (Mi‘râj) is not to physically reach some place in heaven where Allâh is sitting. No place can hold Him and He is never apart from us. Instead, the purpose of (Mi‘râj) is to show His servants “some of the great signs and manifestation, which stand at the farthest end of knowledge” (53:14).

In the narration of the Night Journey and of the Ascension, we find many highly allegorical descriptions, which are so obviously symbolic that they preclude any possibility of interpreting them literally and in physical terms. For instance the Holy Prophet (pbuh) introduces this experience, as quoted by Bukhârî, with the words, “While I lay on the ground next to the Ka‘ba, there came to me an angel who cut open my breast, and took out my heart. Then a golden basin full of faith was brought to me, and my heart was washed therein and was filled with it. Then it was restored to its place”.

From these words, it becomes obvious that the Holy Prophet (pbuh) himself regarded this experience as a purely spiritual one. When the Angel Gabriel brought the “Burâq” to the Holy Prophet (pbuh), he mounted it and had gone only a short distance when he saw an old woman. He was told by Gabriel that this old woman was the mortal world. Then the Holy Prophet (pbuh) passed by some people who were sowing and harvesting but every time they completed their harvest it grew up again. Gabriel said, “These are the fighters in the cause of Allâh.” Then they passed by some people whose heads were being shattered by rocks, and every time they were shattered they became completely again. Gabriel said, “These are they whose heads were oblivious of Prayer.” Then they passed by some people who were eating a raw and rotten meal and throwing away cooked, wholesome food. Gabriel said, “These are the adulterers.”

The explanation and interpretation by Gabriel of the things the Holy Prophet (pbuh) saw shows that the Journey was not physical, as it involves only things experienced spiritually that need such interpretations and explanations. ‘Âishah(rz), Mu’âwiyah, Al-Hasan of Basra, and many other authorities declared emphatically and uncompromisingly that the Holy Prophet (pbuh) was transported in his spirit (bi-Rûhî) while his physical body did not leave its place (Jarîr, Kashshaf, Ibn Kathîr). The concluding words of another report, which speaks of the Ascension are: “and the Holy Prophet (pbuh) awoke and he was in the Sacred Mosque” (Bukhârî). These confirm once again the spiritual nature of this journey. In another hadîth, the condition in which the Holy Prophet (pbuh) was in was described by him with the words: “Whilst I was in a state between that of one sleeping and one awake” (Bukhârî, Sahîh 59/6; 61/24).

Ibn Qayyam says, “It is necessary to know the difference between sayings, The night Journey took place in dream (manâm منام) and It was performed by his soul without his body.” The difference between these two views is tremendous. What a person sees in a dream are symbols or mathâl مثل – that is the reproduction of forms already existing in ones mind. What the Holy Prophet (pbuh) experienced was very different and far beyond all that one experiences in a dream (Ibn Qayyam in Zâd al-Ma‘âd). We have no reason to doubt the absolute reality of this experience as narrated by the Holy Prophet (pbuh).

By declaring that the Night Journey and the Ascension was not bodily, ‘Âishah(rz), Mu’âwiyah, Al-Hasan of Basra, and others did not diminish the extraordinary value of his experience. The eyes of the Holy Prophet (pbuh) were closed while his soul was awake and separated from his physical body in order to traverse those heights narrated by Holy Prophet (pbuh) in this condition.

This journey was his complete withdrawal from the world of bodies into the realm of souls. It was a spiritual experience of the highest order and was experienced in a state of complete wakefulness and vigilance; a state different however different from conventional wakefulness and vigilance. He was traversing the Grand Kingdom of Allâh with a body of light.

The human spirit has a yearning to return to its Source (cf. 8:32); just as the suns rays reflected by a polished mirror return to the sun, and neither disappear nor are destroyed. As Allâh says, “He breathed into the human being his own spirit” (8:32), this spirit is a part of that Great Spirit and has an affinity and love for that Source from which it was separated. The people of Allâh whose souls tread on this path have eyes with which they see, ears with which they hear, hearts with which they understand, and tongues with which they speak, but they are different from the eyes, ears, hearts, and tongues of ordinary people. It is with these eyes that they witness what they narrate, and with these ears that they listen to the Divine Discourse, and convey what they have been told to convey. With these hearts they understand the Truth, and with these tongues they speak the truth. Allâh says that the soul is under His direct Command (17:85).

Gnostics of all ages confirm the reality of states of temporary independence of the human spirit from the physical body. In the event of such a temporary moment, and without dependency on his material form, the spirit appears to be able to freely traverse out of the space of world and time. Ibn al-‘Arabî claims he received the gist of his knowledge in one such spiritual experience. Perhaps related phenomenons, which ordinary people can experience, are so-called “near death experiences”. In a condition where the bodys physiological functions come near to a standstill – often as the result of a severe accident – people frequently experience a spiritual condition they insist is far more real than any dream could ever be. For such common people, whose spiritual light is dim, only the diminishing of their bodily functions allows their spiritual self to gain predominance for a while. Though the purity of such a spiritual experience does not reach that of the Holy Prophet (pbuh), it should be understood that even ordinary people could have a spiritual experience that is much more real than a dream. In fact, such an experience can appear more real than their physical lives.

Allâh is All-Powerful and All-Mighty (22:74). He created His human beings with a wide range of faculties. Just as the faculties of intellect, sight, and hearing are different, so He favours some of his servants by bestowing them with some spiritual powers like the narration we read in the Holy Qur’ân (2:259).

During the Night Journey, the Holy Prophet (pbuh) led a Prayer in the Mosque of Jerusalem, in which all other Prophets ranged themselves behind him. This symbolizes, in a figurative manner, that the religion preached by the Holy Prophet (pbuh) is the same; a continuation of the religion preached by other Prophets, and his mission is for the fulfilment and perfection of humankinds religious development, and that the teachings he brought perfected the messages all other Prophets received. The Holy Mosque (Masjid al-Harâm) is one of the designations given in the Holy Qur’ân to the Ka‘aba, the mosque at Makkah. That is where the first house of worship was set up for humankind (3:96), even before Abraham and Ismâîl, who repaired it by raising its foundations and cleaned it for worship (2:127). The Distant Mosque (Masjid al-Aqsâ) denotes the ancient Temple of Solomon, or rather its site, which symbolizes the Hebrew Prophets who preceded the advent of the Holy Prophet (pbuh), and are alluded to by the phrase the precincts of which we have blessed. It is important to note that in this verse, the houses of worship belonging to non-Muslims are also called masjid.

سُبْحَانَ الَّذِي أَسْرَىٰ بِعَبْدِهِ لَيْلًا مِّنَ الْمَسْجِدِ الْحَرَامِ إِلَى الْمَسْجِدِ الْأَقْصَى الَّذِي بَارَكْنَا حَوْلَهُ لِنُرِيَهُ مِنْ آيَاتِنَا

17:1 Isrâ أَسْرَىٰ is the word used for the Holy Prophets Night Journey from the Holy Mosque (الْمَسْجِدِ الْحَرَامِ) at Makkah to the Distant Mosque at Jerusalem (الْمَسْجِدِ الْأَقْصَى). His spiritual experience of Ascension – Mi‘râj and his Night Journey (Isrâ) are two different stages of his mystical experience. Bukhârî mentions Isrâ in the Sahîh in chapter 63:41 and the Mi‘râj in 63:42. Bukhârî then goes on to narrate the traditions which speak of the Mi‘râj and of the Prayer that was made obligatory during it (see also various other well-documented Traditions extensively quoted and discussed by Ibn Hajar in Fath al-Bârî and Ibn Kathîr in his commentary on verse 17:1).

وَآتَيْنَا مُوسَى الْكِتَابَ وَجَعَلْنَاهُ هُدًى لِّبَنِي إِسْرَائِيلَ

17:2 The statement “We gave Moses the Book” وَآتَيْنَا مُوسَى الْكِتَابَ refers to the Divine Commandments received by Moses for his people. The word Kitâbكِتاب, derived from kataba كتَبَ also means to command or to write (cf. 2:183). The conjunctive particle and at the start of the verse indicates that the mystic Night Journey is an experience of a similar kind of Divine grace as that bestowed upon Moses.

وَقَضَيْنَا إِلَىٰ بَنِي إِسْرَائِيلَ فِي الْكِتَابِ لَتُفْسِدُنَّ فِي الْأَرْضِ مَرَّتَيْنِ وَلَتَعْلُنَّ عُلُوًّا كَبِيرًا

17:4 Qadzainâ قَضَيْنَا means, “we decreed, decided, or judged”. It is derived from qadzâ قَضَئ, meaning to issue a decree or to determine (cf. 17:23). The judgment or decree mentioned here and in the following verses (17:5-8) refers to the prophecies and their fulfilment already mentioned in the Jewish Scriptures (e.g. Lu. 26.14-39; Du. 28.15-68; 30.15; Mtt 23.38; Lk 21.24; as well as to the prophecies of Isaiah and Jeremiah). Jerusalem was destroyed by Nebuchadnezzar of Babylon in 588 B.C. and then again in 70 A.D. by Roman forces under the Emperor Titus.

In 588 B.C. Nebuchadnezzar took King Zedekiah as prisoner, his sons were slain and he was carried to Babylon bound in fetters. The Jewish chief priests and other leaders were put to death, and Jews were carried off in captivity. The conquest of Jerusalem resulted in the disappearance of the greater part of the Hebrew nation and the so-called “ten lost tribes”. In 70 A.D., the Temple of Solomon was burned down by Titus.

By alluding to these two episodes of Jewish history (verses 4-7), the Holy Qur’ân warns the Muslims that they could suffer a similar fate. The first such punishment overtook the Muslim nation when the Mongols destroyed Baghdad, a great seat of learning and power, and massacred the people of that city in 1258 A.D. The second great punishment of the Muslims came at the hands of the Christians in Spain, when the great achievements of their fading empire were undone after the Reconquista in 1491. Verse 8 contains a message of hope not only for the Jews, but also for the Muslims.

ثُمَّ رَدَدْنَا لَكُمُ الْكَرَّةَ عَلَيْهِمْ وَأَمْدَدْنَاكُم بِأَمْوَالٍ وَبَنِينَ وَجَعَلْنَاكُمْ أَكْثَرَ نَفِيرًا

17:6 The reference here is to the return of Israelites from Babylonian captivity. In the last quarter of the sixth century B.C., they made a secret agreement with Cyrus, King of Persia and assisted him in occupying Babylon. Babylon surrendered to his army in 539 B.C. As a reward for their services, Cyrus allowed the Jews to return to Jerusalem and helped them rebuild the Temple of Solomon. The Jew Sheshbazzer, the governor under Cyrus, returned vessels to the temple, which Nebuchadnezzar had carried away. A large body of exiled Jews were permitted to return to Jerusalem. The rebuilding was completed in 516 B.C. during the time of Prophet Nehemiah (see also 2:59). Ten tribes of Jews, as history and the Bible tell us, were “lost” during the occupation of the Babylonians. They escaped the pogroms and persecutions and were scattered within the vast lands of other nations. Contemporary Jews are traced back mostly to the two tribes who were able to return to the Palestinian lands under Cyrus. Later, they too were scattered into the lands of other nations who gave them shelter and refuge. This diaspora is mentioned in 17:105.

عَسَىٰ رَبُّكُمْ أَن يَرْحَمَكُمْ ۚ وَإِنْ عُدتُّمْ عُدْنَا

17:8 This verse conveys a message of hope for the Jewish and for the Muslim nations (cf. 17:4), but at the same time it contains a clear warning for both. It also contains a hidden message for Jews, that at some time in the future, they will regain the power and glory lost since the time of David – a prophecy whose fulfilment we witnessed in the creation and establishment of the state of Israel . However, Allâh also says that if they return to evil behaviour and mischief-, this Mercy will be taken away from them.

وَجَعَلْنَا اللَّيْلَ وَالنَّهَارَ آيَتَيْنِ ۖ فَمَحَوْنَا آيَةَ اللَّيْلِ وَجَعَلْنَا آيَةَ النَّهَارِ مُبْصِرَةً لِّتَبْتَغُوا فَضْلًا مِّن رَّبِّكُمْ وَلِتَعْلَمُوا عَدَدَ السِّنِينَ وَالْحِسَابَ

17:12 Here is an oblique allusion to the Divine Laws in nature, which invariably makes the rise and fall of nations dependent on their moral qualities. This should be seen in the context of what we have been told about the Jewish nation and the rise and fall of the Muslim dynasties.

مَّنِ اهْتَدَىٰ فَإِنَّمَا يَهْتَدِي لِنَفْسِهِ ۖ وَمَن ضَلَّ فَإِنَّمَا يَضِلُّ عَلَيْهَا ۚ وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ

17:15 If a human being has been given the choice of good and evil, he needs knowledge and guidance to discriminate between the two. Discretion without such guidance and knowledge would be a terrible burden. It is unjust to be punished for the wrong use of ones discretion and free will without being able to know what is wrong and to be avoided, and what is right and to be adopted to successfully reach the goal (Fallâh). Such knowledge must precede any punitive action. The verse states that such guidance and knowledge is offered to human beings through revelations and through Prophets as guides (cf. 91:8). However, if a human after receiving such guidance persists in error it is to his own detriment (cf. 91:10). The words “no soul that bears the burden shall bear the burden of another” وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ, draw our attention to a fundamental principle of ethics; that everyone has to bear his own cross as the effect of each persons actions clings to him only. This verse strikes at the root of the doctrine of atonement. (see also 6:164; 35:18; 39:7; 53:38, and 29:13).

وَقَضَىٰ رَبُّكَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ وَبِالْوَالِدَيْنِ إِحْسَانًا ۚ إِمَّا يَبْلُغَنَّ عِندَكَ الْكِبَرَ أَحَدُهُمَا أَوْ كِلَاهُمَا فَلَا تَقُل لَّهُمَا أُفٍّ وَلَا تَنْهَرْهُمَا وَقُل لَّهُمَا قَوْلًا كَرِيمًا

17:23 “Be good to parents!” وَبِالْوَالِدَيْنِ إِحْسَانًا is placed next to worship of Allâh, for after our Creator and Sustainer, none has a greater claim upon us than our parents. Whereas Allâh is the real, ultimate cause of our life, our parents are its outward and immediate cause. It is in the parental mirror that the Attributes of our Creator (al-Khâliq الخالق), Nourisher and Sustainer (Rabb رب), the Merciful (al-Rahîm الرحيم) and others are reflected on a minor human scale. Since it is impossible for us to return the favours of our Lords bounties and gifts bestowed upon us, we should at least refrain from shirk شِرك and worship none but Him. However, in the case of parents, we are in a position to return their love, affection, and kindness, though inadequately. Here is a positive commandment to be kind and obedient to them.

Moreover, obedience to parents is the seed from which springs the great obligation of obedience to Allâh and all constituted authority. The word or sound uff أُفٌ (fie) indicates contempt, dislike, or disgust in words. Nahr نَهر (reproach) is to express ones contempt, dislike, or disgust through actual deeds. By combining these two words, the verse indicates that we should never speak harshly with our parents, much less act harshly towards them. As parental love is not capable of being adequately repaid, the deficiency in this respect is to be made up by prayer for them. The words of the prayer “وَقُل رَّبِّ ارْحَمْهُمَا كَمَا رَبَّيَانِي صَغِيرًا” show that in old age parents need to be tended to as carefully and affectionately as little children are looked after in their childhood – with respectful words and kindness.

وَآتِ ذَا الْقُرْبَىٰ حَقَّهُ وَالْمِسْكِينَ وَابْنَ السَّبِيلِ وَلَا تُبَذِّرْ تَبْذِيرًا

17:26 Tubadhdhir تُبَذِّرْ means squandering or wasting. The squander of resources does not relate to the quantity being wasted, for which the Arabic word isrâf إسراف is used, but rather to the purpose of ones spending. Thus, Ibn ‘Abbâs and Ibn Mas‘ûd defined tabzîrتبزير as spending without a righteous cause, or in a frivolous one (Tâj). Mujâhid says that if a person were to spend even a small amount in a frivolous cause, it is squandering.

وَلَا تَقْرَبُوا الزِّنَا ۖ إِنَّهُ كَانَ فَاحِشَةً وَسَاءَ سَبِيلًا

17:32 With the exhortation “And Keep away from adultery and fornication” (وَلَا تَقْرَبُوا الزِّنَا), the Holy Qur’ân not only forbids fornication and adultery but also enjoins people not to go near them, thus avoiding all opportunities which are likely to tempt one to commit such acts. The Qur’ânic teaching seeks to close all those doors that can lead to adultery and fornication. Zinâ, translated as adultery and fornication, includes all types of sexual acts between a man and a woman who are not husband and wife.

وَلَا تَقْتُلُوا النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ

17:33 Illâ bil-Haqqإِلَّا بِالْحَقِ – “Except for a just cause”, may be in the execution of a legal punishment, a just war of self-defense, or in an individual, legitimate act of self-defense. In the preceding two verses, reference was made to the two indirect ways of killing. In this verse murder is discussed directly.

إِنَّ السَّمْعَ وَالْبَصَرَ وَالْفُؤَادَ كُلُّ أُولَـٰئِكَ كَانَ عَنْهُ مَسْئُولًا

17:36 The Divine Law of Conservation is being pointed out to us in this verse. Every action, every sound, every word that is being uttered will be conserved and questioned (cf. 50:4; 17-18).

تُسَبِّحُ لَهُ السَّمَاوَاتُ السَّبْعُ وَالْأَرْضُ وَمَن فِيهِنَّ ۚ وَإِن مِّن شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ وَلَـٰكِن لَّا تَفْقَهُونَ تَسْبِيحَهُمْ

17:44 Tasbîh تسبِيح is to extol the Glory of the Lord. The word is used with regard to Allâh’s Attributes. His glorification is to be free from all imperfections. The whole universe is declaring Him free from every imperfection and impurity, and from anything that is derogatory to His dignity. Everything that exists glorifies Him in ways that we cannot understand. This glorification comes from the fact that the entire cosmos is flawless and perfect in its structure, chained together under Divine Law; the laws of nature are none other than the Will of Allâh. These laws are unalterable. Objects in nature stand in complementary relation to each other. They combine with each other in a fixed proportion to create new things. We human beings have not created anything new that was not already in existence. The whole universe is in a measured order, and everything in it follows a course that comes from Allâh. Nature discloses regularity, precision, punctuality, knowledge, power, command, intellect, pre-ordination, pre-arrangement, precaution and other features that show that the Creator is free from every imperfection and impurity, and from everything derogatory to His dignity. By discharging its allotted task, and by fulfiling the object for which it has been created, every created thing declares Allâh free from every defect and imperfection. This is the real significance of Tasbîh.

وَإِذَا قَرَأْتَ الْقُرْآنَ جَعَلْنَا بَيْنَكَ وَبَيْنَ الَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ حِجَابًا مَّسْتُورًا

17:45 Hijâban Mastûraحِجَابًا مَّسْتُورًا – means, an impregnable screen or hidden barrier. This is the aversion of those who do not believe in the Hereafter. This passage is connected with verse 41 where we read: وَمَا يَزِيدُهُمْ إِلَّا نُفُورًا “it increases them only in aversion”. Allâh “cover(s) their hearts with veils and plug(s) their ears with something heavy, lest they should understand it” because of this aversion (cf. 2:7; 6:25; 7:179).

نَّحْنُ أَعْلَمُ بِمَا يَسْتَمِعُونَ بِهِ إِذْ يَسْتَمِعُونَ إِلَيْكَ وَإِذْ هُمْ نَجْوَىٰ إِذْ يَقُولُ الظَّالِمُونَ إِن تَتَّبِعُونَ إِلَّا رَجُلًا مَّسْحُورًا

17:47 Mashûr مَّسْحُورً is derived from sahara سَحرَ and sahiraسَحِر. Sahara means either to bewitch or to practice sorcery, sahira is to rise in the morning and take food. Mashûrمسحُورis a person who is deprived of senses, who is under a spell, who is the victim of deception, or who is bewitched. It can also mean a person who rises and takes food in the morning for example, to begin the days fast. The verse can thus be translated as “You follow a man who eats food”. The opponents of the Holy Prophet (pbuh) used to object that he was an ordinary person who eats and drinks (cf. 23:33), which they believed undermined his claims.

فَسَيُنْغِضُونَ إِلَيْكَ رُءُوسَهُمْ وَيَقُولُونَ مَتَىٰ هُوَ ۖ قُلْ عَسَىٰ أَن يَكُونَ قَرِيبًا

17:51 Yunghidzûna يُنْغِضُونَ is derived from naghadza نَغضَ meaning to move the head in another direction out of disbelief or from the rejection of a proposition. The Arabs used to express their rejection by a typical head movement that meant that they not only rejected, but also at the same time considered the person who was talking to be lowly and of little status.

وَقُل لِّعِبَادِي يَقُولُوا الَّتِي هِيَ أَحْسَنُ ۚ إِنَّ الشَّيْطَانَ يَنزَغُ بَيْنَهُمْ ۚ إِنَّ الشَّيْطَانَ كَانَ لِلْإِنسَانِ عَدُوًّا مُّبِينًا

17:53 The righteous are warned that they should be extremely careful about what they speak (cf: 12:100).

وَرَبُّكَ أَعْلَمُ بِمَن فِي السَّمَاوَاتِ وَالْأَرْضِ ۗ وَلَقَدْ فَضَّلْنَا بَعْضَ النَّبِيِّينَ عَلَىٰ بَعْضٍ ۖ وَآتَيْنَا دَاوُودَ زَبُورًا

17:55 Bi-mannبِمَن is the demonstrative “those”. It is used only for living and not for inanimate things. We are told here that there are other living creatures in the heavens, and that He knows them all. Fadzdzalnâ Ba‘dza فَضَّلْنَا بَعْضَ – “We have exalted some above others”, refers to the different ranks of Prophets, Saints and Auliyâ – the friends of Allâh (cf. 4:163-165). This is also an allusion to the excellence of the Holy Prophet (pbuh).

Usually the word Zabûrزَبُورً is translated as the Book of Psalms given to David. The origin of this word is zabara jIk, meaning to copy or pelt with stones. Zubur زُبُرis a fragment of iron, piece of iron, lump of iron, mane of iron, or a big piece of metal (Tâj, Lisân). In verse 34:10 we read that Allâh “made iron soft for [David]” (34:10), and in 21:80, Allâh taught David the art of “making coats of mail” (from iron), and his artisans designed them to “fortify and protect his soldiers in war”. Zabûr was a kind of Divine Knowledge given to David. Zabûr was also the Book of Wisdom that contained aside from Divine Commandments, Psalms of Divine Love, and the knowledge of working with iron (cf: 21:80; 34:10).

This verse should be read in continuation of the foregoing verse 17:54, in which we are told that Allâh made different ranks of the Prophets, and David was distinguished in the sense that he received this particular kind of knowledge. Some interpreters of the Holy Qur’ân are of the view that the words وَآتَيْنَا دَاوُودَ زَبُورًا; “We gave David the Zabûr”, as they appear in the context of the verse, mean to say that in the Book given to David, there was a mention about the advent of the Holy Prophet (pbuh).

وَمَا مَنَعَنَا أَن نُّرْسِلَ بِالْآيَاتِ إِلَّا أَن كَذَّبَ بِهَا الْأَوَّلُونَ ۚ وَآتَيْنَا ثَمُودَ النَّاقَةَ مُبْصِرَةً فَظَلَمُوا بِهَا ۚ وَمَا نُرْسِلُ بِالْآيَاتِ إِلَّا تَخْوِيفًا

17:59 “And nothing could prevent Us from going on sending [Our] signs”. By adding al ال before âyât آيات, the word acquires astronger meaning of “the particular Signs”. A more detailed translation might be, “And nothing will prevent Us from sending those particular signs [that disbelievers ask for], and even then they will keep on denying just as the former people denied.”The people of Thamûd asked for a particular sign from their prophet Sâlih, and when this sign was given to them, they still refused to follow. This verse in no way says that Allâh will not send or cannot send any more signs because the people before rejected His signs. How can it be possible that Allâh changes His Will just because of some disbelievers in His Messages who did not recognize His signs?

Christian missionaries tend to present this verse as an excuse by the Prophet of Islam (pbuh) that he was unable to produce any sign or show any wonder, similar to those shown by Jesus. We read in Mark, “The Pharisees came out disputing with him, seeking from him a sign from heavens, to put him to test.” Though this was a golden chance for Jesus to prove his claim, “He sighed deeply and said, Why does this generation ask for a sign? Truly I tell you, no sign will be given to it.” (Mark 8.11-12). Similarly, we read in Luke that Herod wanted to see some miracle performed by Jesus. In spite of his repeated requests, Jesus kept silent (Luke 23.8). Here again it could be said, was a missed chance by Jesus to prove his claims.

Regardless, Jesus never performed miracles that were contrary to the laws of nature. If he did, then what Mark wrote in 16.15-17, could have been witnessed daily. The “signs” should not be confused with, “wonders” (cf. Matt. 4.3-9). The wonders of Christ were nothing more than wrongly understood metaphors (cf. 54:47; 61:8). Similar to Jesus, the people of Makkah made demands on the Holy Prophet (pbuh) to come forward with some wonders (cf.: 17:90-93). Allâh did bless the Holy Prophet (pbuh) with them, but in a metaphorical way, as Jesus showed the metaphorical wonders asked for by his opponents. Moses was also not spared by his people, who urged him to come forward with wonders.

The greatest sign brought by the Holy Prophet (pbuh) is the great spiritual change he inspired in the world. No other prophet, not even Jesus, whom Christians claimed to be the son of God, was ever able to produce spiritual change so rapidly and of such magnitude. We \ continue to witness these signs today. He also came forward with signs mentioned in verses 110:1-2 and the verse 34:49. The Holy Qur’ân promises the believers and the followers of the Holy Prophet (pbuh), “He will make from them spiritual successors (Khalîfa) as He made spiritual successors from their predecessors and He will establish their Faith” (24:55).

At the start of each century, it is the Divine practice to send His Mujaddads, the spiritual Reformer for that century, among the followers of the Holy Prophet (pbuh). One can cite as examples ‘Umar bin ‘Abd al-‘Azîz, Imâm Ghazâlî, Abdul Qâdir Gilânî, Ibn al-‘Arabî, Mujaddad Alif Thâni, Fakhr al-Dîn al-Râzî, and others. Allâh always has a vicegerent on earth who comes forward when the earth becomes filled with injustice and corrupted beliefs. These spiritual successors are also the ones who are endowed with the blessing of His nearness (Walî ولي), His discourse (Ilhâm إلهام), and His unveiling (Kashaf كشف). There are many Muhaddithمُحدٌث – people with whom Allâh spoke, and Auliyâs أولياء – people who were granted the nearness and friendship of Allâh. There are many whom Allâh blesses with His Discourse.

The Doors of Divine Discourse are open only to the followers of Muhammad (pbuh) and such is possible only through Muhammadan Light. How can we imagine that a person who disqualifies the Messenger sent by Allâh would be granted nearness by Him? Another great sign is the one mentioned in the verse 15:9. In this verse, Allâh Himself takes the responsibility of safeguarding the Holy Qur’ân from corruption. Can any other Book claim that it has been protected from corruption over the centuries?

It should also be noted that the Holy Qur’ân never uses a word that can be translated as “wonder”, but instead it uses âyah آياة, meaning “sign”, or burhân بُرهان, meaning “discrimination by reason”. The Prophets of Allâh come forward with their signs or âyah, which are manifested in stages over time, and not like the trickery of a magician on a stage.

وَمَا جَعَلْنَا الرُّؤْيَا الَّتِي أَرَيْنَاكَ إِلَّا فِتْنَةً لِّلنَّاسِ وَالشَّجَرَةَ الْمَلْعُونَةَ فِي الْقُرْآنِ ۚ وَنُخَوِّفُهُمْ فَمَا يَزِيدُهُمْ إِلَّا طُغْيَانًا كَبِيرًا

17:60 Al-Ru’yâ الرُّؤْيَا – The vision refers to the spiritual experience mentioned in 17:1. Shajarah al-Mal‘ûnah (الشَّجَرَةَ الْمَلْعُونَةَ) meaning, “the cursed or the disapproved tree”, is the tree of Zaqqûm زقٌوم (Bukhârî 63:42). The Qur’ân speaks of it in 37:62 and 44:43. It is one of the manifestations of Hell and symbolizes Hell as well as the living conditions therein. As the word Shajarah شَجرة is also used for “family” or “tribe”, some commentators are of the opinion that the cursed tree refers to those Jews who had been cursed by David and Jesus (5:78; 4:47) because of their disloyalty towards David, and those who staunchly denied Jesus and the Holy Prophet (pbuh), scheming to kill Prophets of God. Support for this view comes from the fact that this chapter particularly deals with the Israelites as its title Banî Israel suggests.

Another explanation of the disapproved tree is that, according to the Holy Qur’ân, every good word and action is likened to a good tree and every evil action and word to an evil tree (14:24). The Holy Qur’ân also refers to the liars, and the staunch disbelievers and the breakers of the covenant as the cursed ones (cf. 2:161; 3:87; 5:13; 7:44; 33:68).

وَإِذْ قُلْنَا لِلْمَلَائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ قَالَ أَأَسْجُدُ لِمَنْ خَلَقْتَ طِينًا

17:61 For an explanation of the allegory of Adam, angels and Iblîs see 2:30; 7:11; 15:26. This verse stresses the contempt voiced by Iblîs for the whole humankind and the human beings dignity, hence this statement is connected with the preceding verse and with the end of verse 17:53 (cf: 17:70).

وَاسْتَفْزِزْ مَنِ اسْتَطَعْتَ مِنْهُم بِصَوْتِكَ وَأَجْلِبْ عَلَيْهِم بِخَيْلِكَ وَرَجِلِكَ وَشَارِكْهُمْ فِي الْأَمْوَالِ وَالْأَوْلَادِ وَعِدْهُمْ

17:64 According to the author of Jâmi al-Bayân (Ibn Jarîr) the horsemen and footmen of Iblîs are the armies of the disbelievers creating disorder in the land. This meaning is supported by the words مَنِ اسْتَطَعْتَ -“with all your might”, referring to the fighting force. The “sharing of Iblîs in wealth” signifies the possessions acquired by sinful and unlawful means, or those spent on sinful and unlawful purposes. “Sharing in children” is in reference to committing acts of adultery and fornication, which result in births out of wedlock. Istafziz اسْتَفْزِزْ; “To beguile”, “to make weak by way of humiliation”, “to turn away by deceit”, “to make someone weak by way deceit so that the person loses control over himself and becomes the object of humiliation” (Lisân, Tâj, Râghib). Istafziz bi-Sautika بِصَوْتِكَ اسْتَفْزِزْmeans to beguile with speech. The word saut صَوت translated here as “speech” is also in the sense of la’ab لَعب – games of chance and gambling, that make one forgetful of duties towards family and society.

وَلَقَدْ كَرَّمْنَا بَنِي آدَمَ وَحَمَلْنَاهُمْ فِي الْبَرِّ وَالْبَحْرِ وَرَزَقْنَاهُم مِّنَ الطَّيِّبَاتِ وَفَضَّلْنَاهُمْ عَلَىٰ كَثِيرٍ مِّمَّنْ خَلَقْنَا تَفْضِيلًا

17:70 “We have made the children of Adam greatly honoured”, وَلَقَدْكَرَّمْنَا بَنِي آدَم indicates that the human being is born without “sin”. He is given an unsullied and pure nature with inborn faculty and tendency to do good. This verse refutes the Christian notion of original sin. Human beings are also endowed with the power of Tafaqquh تفُقٌه, the power of rational thinking, and with the power of Tadabbur تدبٌر, the power of reflection and meditation and the power of Tuaqqul نَعقٌل, the power to acquire knowledge. The human being can be honoured with the gift of nafs mutma’innah نفس المطمئنٌة, the self that is in peace and tranquillity.

When an earnest human soul advances on his evolutionary journey, it ultimately reaches a point where virtue and piety rule in every corner of his heart. A fire from above descends upon him, burning out his nafs-i-ammara – that is, his animate nature, and “he becomes reconciled to his Lord. He is also pleased with him” (cf. 89:27-28). This is the honour that is bestowed on the human being expressed in the words, “وَلَقَدْ كَرَّمْنَا بَنِي آدَمَ.” Allâh says, لَقَدْ خَلَقْنَا الْإِنسَانَ فِي أَحْسَنِ تَقْوِيمٍ; “We have surely created the human being in the finest make” (95:4). Through spiritually he can rise and become the mirror, in which Divine Attributes are reflected. It is the honour of nearness to the Lord, which is spoken of in this verse. Great honour was bestowed on the Holy Prophet (pbuh) during his Night Journey.

By using the words “the children of Adam (بَنِي آدَمَ)” the verse demolishes all notions of superiority based on colour, creed, or ethnic origin. This honour is universal, thus refuting the Jewish claim of being a chosen people. It is also a violation of the Just Universal Providence to prefer a particular nation, and especially to choose one group for the bestowal of His honours.

All nations have had their Prophets. We must regard spiritual founders of other religions as part of one universal dispensation. The whole of humanity is a single nation. We are all members of Allâh’s family, as the Holy Prophet (pbuh) said, “Al-Khaliqu iyâl Allâh.” The verse gives a gospel of universal salvation and peace to people of any persuasion. All avenues of progress and prosperity have been kept open for all human beings. However, the human being is also given free will to reject these blessings.

يَوْمَ نَدْعُو كُلَّ أُنَاسٍ بِإِمَامِهِمْ ۖ فَمَنْ أُوتِيَ كِتَابَهُ بِيَمِينِهِ فَأُولَـٰئِكَ يَقْرَءُونَ كِتَابَهُمْ وَلَا يُظْلَمُونَ فَتِيلًا

17:71 We shall call all people along with their leaders نَدْعُو كُلَّ أُنَاسٍ بِإِمَامِهِمْ indicates that the righteous will follow righteous leaders and the wicked will follow their wicked leaders. According to Râzî the expression Imâm (leader) in this context has an abstract connotation, good or bad, which governs a persons behaviour and provides motives for his actions. The Holy Prophet (pbuh) said that actions would be judged according to the conscious intentions that prompted them. The “leaders” therefore can be interpreted as these intentions. In the phrase, فَمَنْ أُوتِيَ كِتَابَهُ بِيَمِينِهِ; “whoever is given his book in his right hand”, the book is the one mentioned in verse 14; the effect of ones deeds. The right hand is a symbol of blessing, strength and power while the left is that of weakness. Giving of the record of ones deed in ones right hand signifies that it will be a favourable record. The book of deeds is given in the right hand to those who held the Book of Allâh here in this life with strength and resolution, and acted upon it accordingly.

وَمَن كَانَ فِي هَـٰذِهِ أَعْمَىٰ فَهُوَ فِي الْآخِرَةِ أَعْمَىٰ وَأَضَلُّ سَبِيلًا

17:72 This verse shows that a human being in the Hereafter is not merely conditioned by the manner of this life, but is also an organic extension of the latter. The blindness mentioned here is of a spiritual kind.

وَإِن كَادُوا لَيَسْتَفِزُّونَكَ مِنَ الْأَرْضِ لِيُخْرِجُوكَ مِنْهَا ۖ وَإِذًا لَّا يَلْبَثُونَ خِلَافَكَ إِلَّا قَلِيلًا

17:76 “That they might drive you out from it. But in that case they (themselves) would not have stayed after you except for a little while” was the news given to the Holy Prophet (pbuh) at the time of his extreme adversity. The prophecy was fulfiled a little over two years later when the same leaders who were responsible for the expulsion of the Holy Prophet (pbuh) from Makkah were killed in the Battle of Badr. About six years later, the Holy Prophet (pbuh) returned to Makkah as a conqueror (cf. 14:13-14).

This principle is not limited to the victory at Badr, but also has an application for later Muslims. The enemies of Muslims will spare nothing in unsettling them in their lands; however, they will fail as long as the Muslims remain steadfast and strong in their belief.

أَقِمِ الصَّلَاةَ لِدُلُوكِ الشَّمْسِ إِلَىٰ غَسَقِ اللَّيْلِ وَقُرْآنَ الْفَجْرِ ۖ إِنَّ قُرْآنَ الْفَجْرِ كَانَ مَشْهُودًا

17:78 The recitation of the Holy Qur’ân in the early hours of the day is called Mushhûd مَشْهُودً acceptable and witnessed by Allâh, as the mind is able to concentrate well at this time. Thus, the Morning Prayer becomes a means of attaining deeper insight into the realm of spiritual truths and of achieving communion with all that is holy. Imâm Râzî says that the witness (Mushhûd) to which the Holy Qur’ân refers here is the spark of Allâh giving illumination to the human soul, the heightening of his inner perception at the time when the darkness and stillness of night begins to give way to the life as the light of the day gives light to the darkness and removes it.

وَقُل رَّبِّ أَدْخِلْنِي مُدْخَلَ صِدْقٍ وَأَخْرِجْنِي مُخْرَجَ صِدْقٍ وَاجْعَل لِّي مِن لَّدُنكَ سُلْطَانًا نَّصِيرًا

17:80 Here we are taught the supplication used for entering into an affair. We may also conclude an affair with it. We pray that Divine help is granted to us in all our honest undertakings, and these undertakings are to be accompanied with Prayer and request for Divine help. According to Ibn ‘Abbâs the verse also refers to the Holy Prophets (pbuh) emigration to and from Makkah and his journey to Madînah.

وَقُلْ جَاءَ الْحَقُّ وَزَهَقَ الْبَاطِلُ ۚ إِنَّ الْبَاطِلَ كَانَ زَهُوقًا

17:81 After the conquest of Makkah, while the Holy Prophet (pbuh) was clearing the Kaaba of the idols, he repeatedly recited verses 17:80-81 (Bukhârî; 46:32).The verse contains the great prophecy, إِنَّ الْبَاطِلَ كَانَ زَهُوقًا that falsehood will never again enter the vicinities of this house, and that non-believers shall never occupy this “Holy House” again.

وَنُنَزِّلُ مِنَ الْقُرْآنِ مَا هُوَ شِفَاءٌ وَرَحْمَةٌ لِّلْمُؤْمِنِينَ

17:82 Referring to the Holy Qur’ân, Allâh says, huwa Shifâ (هُوَشِفَاءٌ); “That is the source of healing”. This means that its reading and recitation will not only heal spiritual illnesses, but one can ask for Allâh’s healing power through the recitation of the Holy Qur’ân for physical illnesses also. Allâh says He is al-Shâfi – the Healer. Its recitation is a kind of prayer made obligatory for the Muslims (cf. 17:78).

وَإِذَا أَنْعَمْنَا عَلَى الْإِنسَانِ أَعْرَضَ وَنَأَىٰ بِجَانِبِهِ ۖ وَإِذَا مَسَّهُ الشَّرُّ كَانَ يَئُوسًا

17:83 “When We bestow favours on a human being, he turns away” that is, the favours make him forgetful of the Source of these favours. The human nature tends to be ungrateful.

قُلْ كُلٌّ يَعْمَلُ عَلَىٰ شَاكِلَتِهِ

17:84 Shâkila شَاكِلَتِهِ means the way or fashion. “Everyone acts according to his own way and fashion” and thinks that both what he does and what he believes is right, and that he, with his religion or beliefs, is treading on the only right path. It is only Allâh who knows the rightly guided, and a human being cannot be sure without His intervention. We are taught to ask for His guidance in our daily ritual Prayers. If He is pleased, He will guide the supplicant to the right path.

وَيَسْأَلُونَكَ عَنِ الرُّوحِ ۖ قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي وَمَا أُوتِيتُم مِّنَ الْعِلْمِ إِلَّا قَلِيلًا

17:85 Translating the word al-Rûhالرُّوحُ as the spirit or the soul is perhaps ambiguous. The root word of Rûhis râha, which means to go or do a thing in the evening. Rawâhis the blowing of the wind in the afternoon or the evening on journey when it is used in the Holy Qur’ân in the singular form as in 17:69; 54:19; 69:6. Rîhun has the meanings of wind, power, dominance, strength, victory, good and pure things, aid against the enemy, or mercy. Rîhalso signifies Divine punishment as in 27:69, but when it is used in the plural form as in 27:63, it signifies Divine blessings. Rawhis similar to mercy, but is more appropriately a life giving and soothing mercy as the related word Râhat means rest from grief and sadness.

Clearly, the word Rûh has a broad range of meanings. In the Holy Book, we find that al-Rûh` mostly stands for the Divine Revelation. For example in Sûrah al-Nahal we read, “He sends down the Angels with the Revelation” (16:2). Verses 42:51-52 further clarify this. The same meaning can be derived from the narration of Adam in 38:72; 15:29 and 32:9. In these verses the word Rûh (without the suffix al ال)stands for the capacity of a human being to receive Divine revelation. In this verse al-Rûh uses the definite article al and refers to the greatest Divine Revelation: the Holy Qur’ân.

While the Holy Prophet (pbuh) was passing Bait al-Madâris in Medînah, some Jews asked him about al-Rûh`. Their question concerned the Qur’ânic Revelation. The reply of the Holy Prophet (pbuh) was that this Revelation had come through “Divine Command”, and that in spite of their knowledge in many worldly matters (2:88), they have been given little knowledge of the great treasures, light, and comfort hidden within this Revelation. This view finds support if we continue to read to verse (17:88) in which a challenge is made to all ordinary people and the learned, especially to the Jews claiming that their hearts are storehouses of knowledge (2:88), to join their efforts and produce the likeness of the Holy Qur’ân.

If one translates the word al-Rûh as the Spirit, it will convey another Truth. It was a common belief at the time of the Holy Prophet (pbuh), and even today of many Hindus of India, that the spirit is eternal and that God and the Spirit have existed side by side since eternity. This notion is refuted in this verse. The Divine words الرُّوحُ مِنْ أَمْرِ رَبِّي , “it is under the command of my Lord”, correct the wrong belief of the eternity of the spirit, as it is only Allâh Who is eternal and the spirit was created under His Divine Command Be!. However, al-Rûh should not be given solely the meaning of spirit or soul. Such a translation would make the understanding of many other Qur’ânic verses ambiguous, because the word can carry such a variety of connotations (note also that in 2:87 the word refers to the Divine Revelation and not the Holy Ghost or the Holy Spirit). The verse sheds light that the Divine Revelation (al-Rûh) is a necessity.

If one is to be punished for breaking any law, one should be given knowledge of that law beforehand. Allâh provides us with the required Knowledge to secure real happiness (râhat) and real life (14:32-34). We mortals grope in darknesses, committing our misdeeds and sins and do not know how to come out of it, so we need light from the Unseen, for He is the Perfect and all penetrating Light of the heavens and the earth (24:35) that can guide us (cf. 14:1; 16:2; 42:52).

وَلَئِن شِئْنَا لَنَذْهَبَنَّ بِالَّذِي أَوْحَيْنَا إِلَيْكَ ثُمَّ لَا تَجِدُ لَكَ بِهِ عَلَيْنَا وَكِيلًا

17:86 “Had We so willed We could surely take away that which We have revealed to you”. Here the taking away of the revelation signifies its alienation from the hearts of people. This implies that a time would come when Qur’ânic knowledge and the kernel and spirit of the Book would disappear from the hearts of many people (Ibn Mâja) and “there will be none who shall plead the cause” of the Holy Prophet (pbuh).

قُل لَّئِنِ اجْتَمَعَتِ الْإِنسُ وَالْجِنُّ عَلَىٰ أَن يَأْتُوا بِمِثْلِ هَـٰذَا الْقُرْآنِ لَا يَأْتُونَ بِمِثْلِهِ وَلَوْ كَانَ بَعْضُهُمْ لِبَعْضٍ ظَهِيرًا

17:88 The challenge stands for all times to all people who deny the Divine origin of the Holy Qur’ân. A Jinn is not a ghost, but a special class of people. The word is variously used for the leaders in evil affairs, the persons acting with penetrative energy in their affairs, and those people who indulge in occult practices and claim that they can summon to their aid the hidden spirits from whom they receive spiritual knowledge. In 72:1 the word Jinn is used for the Jews of Nasîbîn (cf: 52:34; 11:13; 10:38). The verse should be read in the context of 17:85.

وَقَالُوا لَن نُّؤْمِنَ لَكَ حَتَّىٰ تَفْجُرَ لَنَا مِنَ الْأَرْضِ يَنبُوعًا

17:90 The miracles demanded by the disbelievers in this and the verses that follow (17:90-93) were derived from the claim of the Holy Book at various places that this Divine Revelation is the clear exposition of all Truths, and is a complete and perfect Revelation and that it contains all information needed for the guidance of humankind (cf. 3:138). If this is so, the argument goes, and then the recipient of such a Book should be able to work miracles. The reply to such requests was simple: “Glory be to my Lord! I am not but a human being (sent as) a Messenger” (17:93). Despite this, the demands made were fulfiled in due course.

The believers were granted lands and countries with gardens and streams running in them in Iraq, Syria, Egypt, India and Spain. The demand of punishment was fulfiled through the defeat of the disbelievers. The angels descended on the pious people who followed the Holy Prophet (pbuh) and blessed them with revelations of Wahî, Ilhâm and Kashûf. Their demand for him to “ascend into heaven”, is denied as it is against the glory of Allâh for a mortal to ascend to heaven with his physical body. However, the spiritual ascension – the Isra, as mentioned and explained in the very first verse of this chapter should also be looked at in the context of this demand. Thus all the demands of the disbelievers of the time of the Holy Prophet (pbuh), though against human experience, and considered impossible were fulfiled to prove the truthfulness of the Holy Qur’ân and its claims. Even then, the disbelievers persisted in their disbelief (cf. 6:7-9).

قُل لَّوْ كَانَ فِي الْأَرْضِ مَلَائِكَةٌ يَمْشُونَ مُطْمَئِنِّينَ لَنَزَّلْنَا عَلَيْهِم مِّنَ السَّمَاءِ مَلَكًا رَّسُولًا

17:95 The angels (مَلَائِكَةٌ) descend upon angelic persons and bring the Divine revelation. Only a human being can be the recipient of Divine Revelation, as humans alone have this capacity. “Verily, We presented the trust (Our Injunctions and Laws) to the heavens and the earth and the mountains and they refused to prove false to it, and they were struck with awe of it. On the other hand a human being has proved false to it (by betraying the trust and violating the Divine commandments), for he could be unjust and is forgetful” (33:72). This choice was not given to the heavens or the earth and the angels. They are under permanent obedience of Divine Law. The human being, in spite of this offer to attain Divine nearness is mostly unjust, ignorant and forgetful (cf. 17:83).

وَلَقَدْ آتَيْنَا مُوسَىٰ تِسْعَ آيَاتٍ بَيِّنَاتٍ

17:101 The “nine clear signs” given to Moses were: 1) the sign of the staff (7:107); 2) the sign of his hand (7:108); 3) the years of draught; 4) the scarcity of fruits and children (7:130); 5) deaths and destruction; 6) locusts; 7) lice; 8) frogs and 9) wars (blood) (cf.: 7: 133 and 27:12).

وَقُرْآنًا فَرَقْنَاهُ لِتَقْرَأَهُ عَلَى النَّاسِ عَلَىٰ مُكْثٍ وَنَزَّلْنَاهُ تَنزِيلًا

17:106 Faraqnâ-hu فَرَقْنَاهُ – “We divided it” refers to the Holy Qur’ân, separated into distinct chapters. According to some authorities quoted by Râzî, Faraqnâ-hu means, “We set forth with clarity”.

18. CHAPTER سورة الكهف

Place of Refuge

(Revealed before Hijrah)

The last chapter was brought to a close with the statement that “Allâh has not taken to himself a son”. This chapter begins by denouncing this misguided doctrine (cf. 18:4), and gives a stern warning to its adherents. The chapter Al-Kahf الْكَهْفِ, particularly the first and the last ten verses, deal mainly with two epochs of Christianity as exemplified by Ashâb-al Kahf أَصْحَابَ الْكَهْفِ – the people of the place of Refuge, and Ashâb al-Raqîm أَصْحَابَ الرَّقِيم – the people of Inscription. In Al-Nahl ألنحل, (Chapter 16), it was prophesied that the Holy Prophet (pbuh) would face severe opposition from the Jews. Chapter Al-Kahf is the analogue with respect to the Christians. Thus the chapters 16, 17 and 18 are linked together in this respect. The Holy Prophet (pbuh) advised the Muslims to recite the first ten and the last ten verses of this Chapter on each Friday for protection from the onslaughts of the Dajjâl دجٌال – the Anti-Christ, and Gog and Magog (cf. 18:97-99), therewith explaining to us who the Dajjâl is and how and from whom to be on guard.

الْحَمْدُ لِلَّهِ الَّذِي أَنزَلَ عَلَىٰ عَبْدِهِ الْكِتَابَ وَلَمْ يَجْعَل لَّهُ عِوَجًا

18:2 “Who has revealed this perfect Book” refers to the Holy Qur’ân having the form of a book from the outset and shall dispel doubts that the form of a book was given to this revelation only at some time after the death of the Holy Prophet. It also reminds the reader of the claim that the Qur’ân is in its entirety a divinely revealed Book, in contrast to the Bible, for example, which at best is a human recording of revelations and a history of a particular people written by several unknown writers over a passage of long time. The verse also puts forward a claim that it is a perfect code of laws for all times, not subject to adaptions according to the demands of the present zeitgeist.

مَّا لَهُم بِهِ مِنْ عِلْمٍ وَلَا لِآبَائِهِمْ ۚ كَبُرَتْ كَلِمَةً تَخْرُجُ مِنْ أَفْوَاهِهِمْ ۚ إِن يَقُولُونَ إِلَّا كَذِبًا

18:5 In the statement, مَّا لَهُم بِهِ مِنْ عِلْمٍ – “They have no real knowledge of Him”, the pronoun bihî بِهِ refers to Allâh (Ibn Jarîr). Whosoever makes such a claim that Allâh has taken to Himself a son has no real knowledge of Him. Such an assertion is a mere dogma, devoid of proofs and contrary to logic; unable to withstand even cursory intellectual scrutiny. It is also a doctrine, which does not contribute to human guidance. Such a belief does not nourish our faculties and nor does it bring them to grow. The doctrine of the sonship of Jesus is based on stories about Jesus written decades or even centuries after his crucifixion. It is not substantiated by solid arguments, any Divine Book nor any claim by Jesus himself. The verse goes on to say that, the ancestors of the people holding this belief likewise had no knowledge about Him, as they themselves were pagans and polytheists. If we look at the sources of the Christian dogma of trinity, the virgin birth, and of atonement, we find striking similarities with ancient Greek and Roman mythologies. One has only to add some aspects of the Mithra mythology of the east, replace the name of Zeus and Apollo, with the name Jesus to find a belief system almost identical with Christianity. Teachers of Christianity may frequently utter the statement that God has a son, but it does not come from their hearts, since such words necessarily lack spirituality.

فَلَعَلَّكَ بَاخِعٌ نَّفْسَكَ عَلَىٰ آثَارِهِمْ إِن لَّمْ يُؤْمِنُوا بِهَـٰذَا الْحَدِيثِ أَسَفًا

18:6 This rhetorical question is addressed in the first place to the Holy Prophet (pbuh), who once in a vision saw the great power, the embellishment and the finery of the world given to the followers of the Christian faith. The Holy Prophet (pbuh) felt great sorrow regarding their spiritual state and was deeply distressed by the coming hostility of some Christians towards Muslims that was foretold. This rhetorical question is also addressed to everyone with the deep concern that humankind should rise to its true dignity.

وَإِنَّا لَجَاعِلُونَ مَا عَلَيْهَا صَعِيدًا جُرُزًا

18:8 The verse under comment and the one preceding it direct our attention to the transitory nature of the fleeting embellishments and finery of this life. They also imply a prophecy that the nations of the West, after acquiring great wealth and strength and luxuries, would transform the earth into barren soil, a dust without herbage (cf: 17:58).

أَمْ حَسِبْتَ أَنَّ أَصْحَابَ الْكَهْفِ وَالرَّقِيمِ كَانُوا مِنْ آيَاتِنَا عَجَبًا

18:9 Kahf کھفliterally indicates the end of the land or at the border of the land (Lisân). The English word “cape” is likely derived from it. Verse 18:17 suggests that this particular place was in the north. Raqîm الرَّقِيمِ is an inscription or something that is written. Some fantastic stories and legends have been woven around the People of Refuge (Ashâb al-Kahf أَصْحَابَ الْكَهْفِ) and the People of Inscription (Ashâb al-Raqîm أَصْحَابَ الرَّقِيم). This verse however does not depict these people as strange individuals. The early Christians were the true believers in Allâh and for that reason suffered persecution and had to hide themselves from their persecutors. The “People of the Place of Refuge” (Ashâb al-Kahf) and the “People of the Inscription” (Ashâb al-Raqîm) represent the two most prominent aspects of the Christian religion. It began as a persecuted faith and in years of hardship and will end by becoming a religion of engrossment in worldly affairs, a religion of business and trade in a world of writings, inscriptions and propaganda. The word Ba‘athnâبَعَثْنَاهُمْ in verse 18:12 indicates their rising to another state, the state as the People of Inscription (Ashâb al-Raqîm).Am Hasibatأَمْ حَسِبْتَ means, “Do you think?”, “Do you wonder?”, “Do you imagine?”, “Do you reckon?”, or “Do you calculate?” The expression of wonder in form of a question tells us that these people were not the only signs and wonders of Allâh, there were countless others.

إِذْ أَوَى الْفِتْيَةُ إِلَى الْكَهْفِ فَقَالُوا رَبَّنَا آتِنَا مِن لَّدُنكَ رَحْمَةً وَهَيِّئْ لَنَا مِنْ أَمْرِنَا رَشَدًا

18:10 Fityah الْفِتْيَةُ is a “brave”, “generous”, or “a young and bold fellow”. With these highly praiseworthy characteristics the early Christians are described who left Palestine for northern countries (see 18:17)

ثُمَّ بَعَثْنَاهُمْ لِنَعْلَمَ أَيُّ الْحِزْبَيْنِ أَحْصَىٰ لِمَا لَبِثُوا أَمَدًا

18:12 Ba‘ath-nâ بَعَثْنَا here indicates their raising to another state, the state as the People of Inscription (Ashâb al-Raqîm أَصْحَابَ الرَّقِيم). The reference to the two groups tells us that they will be divided into factions of opposite opinions and interests (cf.: 5:14).

نَّحْنُ نَقُصُّ عَلَيْكَ نَبَأَهُم بِالْحَقِّ

18:13 Nabâ نَبَأَ is something high and lofty. Nabûwwat نبوٌت (prophethood) is derived from this word. Here it refers to a message of great importance that leads to great knowledge, which is awe-inspiring and makes the heart tremble with fear (Baqâ, Râghib, Lisân). This account has the impact of a prophecy and the “awe that make the hearts tremble with fear” will be the quality of the account that follows this verse.

وَرَبَطْنَا عَلَىٰ قُلُوبِهِمْ إِذْ قَامُوا فَقَالُوا رَبُّنَا رَبُّ السَّمَاوَاتِ وَالْأَرْضِ لَنْ نَدْعُوَ مِنْ دُونِهِ إِلَٰهًا ۖ لَقَدْ قُلْنَا إِذًا شَطَطًا

18:14 The Christians of the early times, though few in number, pledged that they would never call for help on any god other than the Sustaining Lord of the Heavens and the Earth (رَبُّ السَّمَاوَاتِ وَالْأَرْضِ). They did not call on the “son” or the “holy ghost” for help in their prayers, as many later Christians eventually started doing.

هَـٰؤُلَاءِ قَوْمُنَا اتَّخَذُوا مِن دُونِهِ آلِهَةً

18:15 “These people of ours” هَـٰؤُلَاءِ قَوْمُنَا refers to the Romans and Greeks at the time of the early Christians and their polytheistic beliefs.

وَتَرَى الشَّمْسَ إِذَا طَلَعَت تَّزَاوَرُ عَن كَهْفِهِمْ ذَاتَ الْيَمِينِ وَإِذَا غَرَبَت تَّقْرِضُهُمْ ذَاتَ الشِّمَالِ وَهُمْ فِي فَجْوَةٍ مِّنْهُۚ

18:17 The verse informs us of the place of their refuge. When one is in a northern country, says Central Europe, and looks towards the West, the sun is on the right side, and if one looks towards the east, the sun is on the left side. This is exactly what the verse tells us: that these early Christian went and lived in a safe place in the north.

قَالَ قَائِلٌ مِّنْهُمْ كَمْ لَبِثْتُمْ ۖ قَالُوا لَبِثْنَا يَوْمًا أَوْ بَعْضَ يَوْمٍ ۚ قَالُوا رَبُّكُمْ أَعْلَمُ بِمَا لَبِثْتُمْ فَابْعَثُوا أَحَدَكُم بِوَرِقِكُمْ هَـٰذِهِ إِلَى الْمَدِينَةِ فَلْيَنظُرْ أَيُّهَا أَزْكَىٰ طَعَامًا فَلْيَأْتِكُم بِرِزْقٍ مِّنْهُ وَلْيَتَلَطَّفْ وَلَا يُشْعِرَنَّ بِكُمْ أَحَدًا

18:19 This verse refers to a vision experienced by the Holy Prophet (pbuh) in which he was shown the future of the Christian nations. At the time of the Holy Prophet (pbuh), the Christians of the north were not in power and had little influence on world affairs. Politically, militarily, and technologically they were in a state that could be called “dormant and asleep”. The Holy Qur’ân describes that state of theirs as raqûd رقُود – dull, dormant (18:18) ; in a state of lull. But the Holy Prophet (pbuh) in his vision saw these nations in in a restless and wary state. Nuqallib نُقلٌلب(18:18) from qalaba قَلَبَ means to turn a thing upside down or to change its condition. Nuqallibu is an act of changing directions or moving back and forth. The expression, “We will make them change their directions now to the right and then to the left”, points to the moving about of the Christian nations in pursuit of their affairs around the globe. The mention of a dog in their courtyard refers to their social life. The dog is also a symbol of greed. Thus, the verse is also referring to the worldly ambitions of these people. The Holy Prophet (pbuh) became full of sorrow because of their lack of morality.

The verse further points out that this only scratches the surface of their troubles. If you had become aware of their true state, and the havoc they would later play among other nations and peoples of the world, their exterminating ancient civilizations, their conquering or colonizing vast territories, their enslaving of other people, their missionary activities, and their enmity towards the Muslims (cf.: 18:20), “You [the Holy Prophet (pbuh) and the reader] would have turned back from them in fright and you would have surely been filled with great awe and sorrow because of them”.

Yaumيَوْمًا can be a day, a year, a thousand years (22:47), and even fifty thousand years (cf. 70:4). Here, a “period of a thousand years, more or less” is given. This period is in agreement with the time it took the Christian nations to wake up from their slumber and come to dominate all world affairs. It was almost a thousand years after the Holy Prophet (pbuh) that the rise of these nations began. The four characteristics of the people mentioned in this verse are:

1. The establishment of financial institutions – Bu‘athû Warqi بْعَثُوا ورِقَ. Ba‘athû بْعَثُوا is derived from ba‘tha بَعثَ – to raise, and Warqi ورقmeaning money, specifically silver coins. Warqi also can refer to leaves or sheets of paper. Thus Ba‘athû Warqi ورق بْعَثُوا could be an allusion to the paper money to be introduced by these nations.

2) Transport of food and merchandise – T‘âmâ طَعَامًا. This word is derived from t‘ima طَعِم, meaning the act of feeding.

3) Polite talk and gentle behaviour. Yatalattafيَتَلَطَّف means “let him be courteous”, “let him behave with great care”, “conduct with great caution”. Its root word is latufa لَطفَ meaning to be delicate, graceful, elegant, gentle, kind.

4) Lâ-Yus’iranna لَا يُشْعِرَنّ – “let them not understand your real purpose”, or “let them not perceive”. Its root word is sh ‘ara شَعَرَ – to perceive or to understand.

The colonizers of the Christian nations left Europe in all directions at the beginning of the 15th and 16th centuries (cf. 18:19). They entered the newly discovered lands under the pretext of trade. They raised funds, created trading companies, brought food and other merchandise, and during the initial stages of colonization behaved politely and gently towards the people, they encountered. They did not reveal their ulterior purpose of their coming to faraway lands. They also gleaned the secrets of the local population, all the while guarding their own secrets, particularly in the area of weaponry. Furthermore, they also introduced paper money.

قَالَ الَّذِينَ غَلَبُوا عَلَىٰ أَمْرِهِمْ لَنَتَّخِذَنَّ عَلَيْهِم مَّسْجِدًا

18:21 The context of this verse becomes clear in the light of what has been said above. The early colonizers were given the status of national heroes. Numerous churches were built in dedication to them; their kings and missionaries.

سَيَقُولُونَ ثَلَاثَةٌ رَّابِعُهُمْ كَلْبُهُمْ وَيَقُولُونَ خَمْسَةٌ سَادِسُهُمْ كَلْبُهُمْ رَجْمًا بِالْغَيْبِ ۖ وَيَقُولُونَ سَبْعَةٌ وَثَامِنُهُمْ كَلْبُهُمْ

18:22 The mention of their numbers is an allusion to the number of different churches and nations within the Christian world. The dog is mentioned because among the Arabs, the dog is a symbol of greed. Whatever the number of churches was, all of them greatly aspired to wealth and worldly riches contrary to the teachings of Jesus.

وَلَا تَقُولَنَّ لِشَيْءٍ إِنِّي فَاعِلٌ ذَلِكَ غَدًا ﴿٢٣﴾ إِلَّا أَن يَشَاءَ اللَّهُ

18:23-24 To say Inshâ-Allâh, “Allâh willing”, when there is an intention of doing some task in the future is not a habit among the Christians and non-Muslims. In the narrative of Joseph, his brothers said, “We will keep guard on him (12:12)” and again, “We shall certainly persuade his father” (12:61), and then “We are sure to do it”. In all these cases the intention was made without the addition of Inshâ-Allâh. The verse is also to be understood in the context of the Holy Prophet (pbuh) making plans to leave Makkah for Madînah. He was told to add the words Inshâ-Allâh – “Allâh willing”.

وَلَبِثُوا فِي كَهْفِهِمْ ثَلَاثَ مِائَةٍ سِنِينَ وَازْدَادُوا تِسْعًا

18:25 The verse further elaborates on the situation of the early Christians. The Christians were weak in the beginning and had to hide for three centuries. It was after this period that Christianity emerged as a state religion.

وَاصْبِرْ نَفْسَكَ مَعَ الَّذِينَ يَدْعُونَ رَبَّهُم بِالْغَدَاةِ وَالْعَشِيِّ يُرِيدُونَ وَجْهَهُ

18:28 “And keep yourself attached to those who call upon their Lord” is in the first place, a command for the Holy Prophet (pbuh), and in the second place, for Muslims in general. As for the Holy Prophet (pbuh), in obedience to this command, his company was foremost of all Abû Bakr(rz).

وَقُلِ الْحَقُّ مِن رَّبِّكُمْ ۖ فَمَن شَاءَ فَلْيُؤْمِن وَمَن شَاءَ فَلْيَكْفُرْ

18:29 “Let him who wishes believe, and let him who wishes disbelieve”. Allâh has His Free Will (al-Mâlik), and He gave free will to humans. The freedom of choice implies the possibility for making wrong decisions. Such a choice in the matter is not given to the angels. They do only what they are commanded to do (14:50; 66:6). Nor does space or matter have a choice to disobey Allâh (cf 41:11). The earth revolves involuntarily, and its movement deserves neither reward nor punishment. Only our actions undertaken because of free will shall be weighed on the Day of Reckoning. He does not compel obedience but invites us to it for our own benefit. Our power to choose good is increased by the inspiration of Rûh al-Qudus and to do evil is prompted by Iblîs. Rûh al-Qudus and Iblîs present to us opposing choices. Rûmî says, “Free will is the endeavor to thank Allâh for His beneficence; predestination is the denial of this beneficence.”

يُحَلَّوْنَ فِيهَا مِنْ أَسَاوِرَ مِن ذَهَبٍ وَيَلْبَسُونَ ثِيَابًا خُضْرًا مِّن سُندُسٍ وَإِسْتَبْرَقٍ مُّتَّكِئِينَ فِيهَا عَلَى الْأَرَائِكِ

18:31 Thayâban Khudzrah ثِيَابًا خُضْرًا – “Green robes”. These are a symbol of ever-fresh life. Râzî draws our attention to the difference in construction of the two parts of this verse. The first part is in the passive form, “They shall be adorned”, and the second in the active, “and wear”. The active form alludes to what the righteous will have earned by virtue of their deeds, whereas the passive form denotes all that will be bestowed on them by the Beneficent Allâh out of His Grace.

وَاضْرِبْ لَهُم مَّثَلًا رَّجُلَيْنِ جَعَلْنَا لِأَحَدِهِمَا جَنَّتَيْنِ مِنْ أَعْنَابٍ وَحَفَفْنَاهُمَا بِنَخْلٍ وَجَعَلْنَا بَيْنَهُمَا زَرْعًا

18:32 This and the following verses are a parable, and not a narration. What follows needs interpretation and an understanding of the allusion being used. The form and wording of the dialogue is not a real conversation but is a portrait given in a metaphorical language. One interpretation that fits nicely into this parable is as follows: The two men symbolize Isaac, Ismâîl, and their respective communities, the Israelites and the Muslims. Isaac and his children settled in Palestine with abundant vine. At the time of the Holy Prophet (pbuh) their stronghold was the city of Khaibar, north of Madînah and they owned cornfields between these cities. As the verse says, “One of the two inherited two vine-gardens fenced with date palms and between the two were cornfields”. The “one” mentioned here are Isaac and his progeny – the Jews. Hager, together with her son Ismâîl, was left in the desert, a completely barren place with no cornfields or vines. The Arabs, who regard themselves as descendants of Ismâ‘îl did not dwell in any place with abundant fruits, vines or cornfields.

كِلْتَا الْجَنَّتَيْنِ آتَتْ أُكُلَهَا وَلَمْ تَظْلِم مِّنْهُ شَيْئًا ۚ وَفَجَّرْنَا خِلَالَهُمَا نَهَرًا

18:33 “We placed cornfields between the two” is a description that also fits nicely with the oasis of Khaibar (north of Madînah) together with Palestine, with its river Jordan sustaining cornfields on both sides. In Palestine there were riches, and Khaibar was the center of the political and military power of the Jews in the time of the Holy Prophet (pbuh).

وَكَانَ لَهُ ثَمَرٌ فَقَالَ لِصَاحِبِهِ وَهُوَ يُحَاوِرُهُ أَنَا أَكْثَرُ مِنكَ مَالًا وَأَعَزُّ نَفَرًا

18:34 “I am richer than you in wealth and mightier in respect of man-power” refers to the pride felt by the children of Israel with respect to their wealth, influence and power, and their arrogance towards the children of Ismâ‘îl – the Arabs. Verse 35 continues to describe the conditions of the Jews in their later days.

وَمَا أَظُنُّ السَّاعَةَ قَائِمَةً وَلَئِن رُّدِدتُّ إِلَىٰ رَبِّي لَأَجِدَنَّ خَيْرًا مِّنْهَا مُنقَلَبًا

18:36 “I will find there an ever better resort than this” refers to the claims of Israelites “nahnu Abnâ Allâh” – We are the sons of God and His chosen people (cf. 5:18; 2:88).

قَالَ لَهُ صَاحِبُهُ وَهُوَ يُحَاوِرُهُ أَكَفَرْتَ بِالَّذِي خَلَقَكَ مِن تُرَابٍ ثُمَّ مِن نُّطْفَةٍ ثُمَّ سَوَّاكَ رَجُلًا

18:37 In the parable of The Companion, the Arab-Muslims are referred to in particular; those who claim to be the children of Ismâîl, and Muslims in general. The dialogue is a reminder and an invitation to the Jews by the Holy Prophet (pbuh) and to the Muslims referring to their common origins, while being a refutation of their claim to being the chosen people.

لَّـٰكِنَّا هُوَ اللَّهُ رَبِّي وَلَا أُشْرِكُ بِرَبِّي أَحَدًا

18:38 “He, Allâh alone is my Lord, and I will associate none with my Lord” is the main message of the Holy Qur’ân and the confession of faith of all Muslims. This confession indirectly addresses the non-believers in this context.

فَعَسَىٰ رَبِّي أَن يُؤْتِيَنِ خَيْرًا مِّن جَنَّتِكَ وَيُرْسِلَ عَلَيْهَا حُسْبَانًا مِّنَ السَّمَاءِ فَتُصْبِحَ صَعِيدًا زَلَقًا

18:40 In the statement “there is every hope that my Lord will give me a garden better than yours”, is the great promise that Muslims will inherit vast lands and expanded power, better than the land of Palestine, and manpower much superior to tthat of the Jews. The lands and the power of the Muslims eventually expanded from Arabia to Spain to the west and up to the borders of China on the east. The stronghold of the Jews in Khaibar was lost early at the time of the Holy Prophet (pbuh) and was turned into a barren land. Even today Khaibar is a wasted and barren land, as was prophesied.

وَأُحِيطَ بِثَمَرِهِ فَأَصْبَحَ يُقَلِّبُ كَفَّيْهِ عَلَىٰ مَا أَنفَقَ فِيهَا وَهِيَ خَاوِيَةٌ عَلَىٰ عُرُوشِهَا وَيَقُولُ يَا لَيْتَنِي لَمْ أُشْرِكْ بِرَبِّي أَحَدًا

18:42 “His fruit was utterly destroyed and while it [the vine garden] lay toppled over on its trellises” is an allusion to the Israelites, who shall lose their “two gardens” and become scattered across all nations for a period.

وَلَمْ تَكُن لَّهُ فِئَةٌ يَنصُرُونَهُ مِن دُونِ اللَّهِ وَمَا كَانَ مُنتَصِرًا

18:43 “There was no party left to defend him against Allâh, nor could he defend himself” is the reference to the political and military weakness of Israelites. They shall always need the protection of others, as they will not be able to protect themselves without outside help.

وَاضْرِبْ لَهُم مَّثَلَ الْحَيَاةِ الدُّنْيَا كَمَاءٍ أَنزَلْنَاهُ مِنَ السَّمَاءِ فَاخْتَلَطَ بِهِ نَبَاتُ الْأَرْضِ فَأَصْبَحَ هَشِيمًا تَذْرُوهُ الرِّيَاحُ

18:45 The condition of the worldly life is elaborated on by another parable. In the words مَّثَلَ الْحَيَاةِ الدُّنْيَا: “The similitude of the life of this world”, the rise and fall of powerful and wealthy nations who clamor after worldly gains are addressed.

وَيَوْمَ نُسَيِّرُ الْجِبَالَ وَتَرَى الْأَرْضَ بَارِزَةً وَحَشَرْنَاهُمْ فَلَمْ نُغَادِرْ مِنْهُمْ أَحَدًا

18:47 Al-Jibâl الْجِبَالَ – usually translated as “the mountains”. The word is sometimes used to describe powerful nations (Lisân, Tâj). نُسَيِّرُ الْجِبَالَ, “set the mountains in motion and make them vanish”, also alludes to the formidable armies of powerful nations marching against one another.

فَسَجَدُوا إِلَّا إِبْلِيسَ كَانَ مِنَ الْجِنِّ فَفَسَقَ عَنْ أَمْرِ رَبِّهِ

18:50 For the discussion on al–Jinn see verses 6:128; 15:27 and 7:38; refer to 27:17; 34:41; 41:25; 46:18; 46:29; 51:56; 55:33; 72:5; 114:6.

وَإِذْ قَالَ مُوسَىٰ لِفَتَاهُ لَا أَبْرَحُ حَتَّىٰ أَبْلُغَ مَجْمَعَ الْبَحْرَيْنِ أَوْ أَمْضِيَ حُقُبًا

18:60 From here begins the spiritual journey of Moses, where one finds major incidents of the life of Moses described metaphorically (Bukhârî; Ta‘tir). This narration is Moses vision and has parallels with the Ascension (Isrâ إسرئ) of the Holy Prophet (pbuh) referred to in the preceding chapter (cf.: 17:1).

“I will not stop till I reach the confluence of the two rivers” (مَجْمَعَ الْبَحْرَيْنِ) refers to the branching of the Nile. It also symbolizes the union of the rivers of human and Divine knowledge, as the narration that follows indicates.

فَلَمَّا بَلَغَا مَجْمَعَ بَيْنِهِمَا نَسِيَا حُوتَهُمَا فَاتَّخَذَ سَبِيلَهُ فِي الْبَحْرِ سَرَبًا

18:61 The loss of the symbolic fish was to serve as a sign that the union of the rivers of human and Divine Knowledge has been attained (Bukhârî 3:44). Asking for a meal denotes weariness (Bukhârî; see also Ta‘tîr). This grand servant of Allâh who is the central figure of the whole narration, stands for the Holy Prophet (pbuh) in possession of the most perfect form of prophetic knowledge (see Ta‘tîr). According to some interpreters, “the sincere young comrade” was Joshua, who appears so prominently in the History of Israel, and the junction of the two rivers is the branching of the Nile near Khartûm. In one tradition, this grand servant of Allâh is spoken of as Khidzir – the green one (Bukhârî; Ta‘tîr). This is an epithet rather than a name, implying that his wisdom was ever fresh and imperishable (cf. 18:31).

وَأَمَّا الْجِدَارُ فَكَانَ لِغُلَامَيْنِ يَتِيمَيْنِ فِي الْمَدِينَةِ وَكَانَ تَحْتَهُ كَنزٌ لَّهُمَا وَكَانَ أَبُوهُمَا صَالِحًا فَأَرَادَ رَبُّكَ أَن يَبْلُغَا أَشُدَّهُمَا وَيَسْتَخْرِجَا كَنزَهُمَا رَحْمَةً مِّن رَّبِّكَ ۚ وَمَا فَعَلْتُهُ عَنْ أَمْرِي ۚ ذَ‌ٰلِكَ تَأْوِيلُ مَا لَمْ تَسْطِع عَّلَيْهِ صَبْرًا

18:82 The incidents described are Prophetic allegories of Moses own lifes work. In the narration, Moses voices concerns towards “his teacher” three times:

1) Moses feared that the poor people and their families might drown because of the damage done to the boat.

2) The killing of a young man was not justified.

3) Working without recompense is a senseless act.

In all these three situations, we find similarities in the life incidents of Moses.

A) The boat symbolizes the source of livelihood for the poor Israelites at the time of Moses, and the brutal king was the Pharaoh who seized all resources and earnings from the people of Moses so as to keep them slaves and dependent (cf. 2:49). Moses feared that the poor family (the Israelites) might be drowned, but it was the brutal king (Pharaoh) who was drowned (cf. 2:50: 44:23).

B) “The killing of a young man” refers to the Copt killed by Moses (cf. 20:40; 28:15).

C) Moses worked for many years in Midian without recompense (cf. 28:27-28). The repair of the wall finds its parallel in 10:26. Moses was given wisdom and knowledge (cf. 28:14). He exhorted the Israelites for patience just as in the narration, Moses is expected to show patience (cf. 7:178).

The interpretation of these three incidents of the vision shows a manifestation of Divine Wisdom, implying that whatever the great man had done was an impulse brought on by a higher Truth. The mystic insight that was revealed to the “wise man” is the Reality beyond the physical world. This Reality is always working in nature and is always directing humanity to goals of great Good, though that Good may be reached with apparent loss.

In the first occasion, when the boat was damaged, there was no real loss and the apparent loss turned out to have brought much benefit to the needy. In the second instance, there is a real loss of the life of a potentially wicked person, but it is for the good of his pious parents and also for humanity at large and perhaps even for the person himself to have died at an age before he could cause more harm. The third episode illustrates that for the good of others, deeds must be done that bring no immediate reward (cf. 10:26).

The Qur’ânic verses do not support the idea claimed by some, who say that the fish mentioned in this narration was dead and fried, and then came to life and slipped away. No word in these verses gives support to this view nor does it make any sense.

وَيَسْأَلُونَكَ عَن ذِي الْقَرْنَيْنِ

18:83 “They ask you about Dhul Qarnain” – This was the question some Jews asked the Holy Prophet (pbuh) with reference to the vision of Daniel mentioned in their Scriptures (cf. Daniel 8.1-20). As the Holy Qur’ân always does, it offers a corrected account of an important historical event and concludes with great prophecies related to said account. Qurnain الْقَرْنَيْنِ is the dual form of qaran قَرَنَ . Qaran is a generation,a century, an edge, border, or a brave man (Tâj, Lisân, Qâmûs). According to Qâmûs, it also means 100 years. ‘Alî(rz) was given the title of Dhul Qarnain by the Holy Prophet (pbuh) (“Inna laka baita fi Jannat wa innaka la Dhul Qarnaiha). This prophecy is about ‘Alî(rz), and found its fulfilment when ‘Alî became the effective ruler of the lands of Tigris and Furat. Dhul Qarnain also means the “two-horned one”, “one belonging to two generations”, or “ruler of two kingdoms with two borders”. In the past, it was common that the kings and the knights used to wear crowns with two horns as a symbol of their power and bravery. The Old Testament (Daniel 8.20) gives the interpretation of Daniels vision. “The ram that you saw possessing the two horns, stands for Midya and Persia, and the hairy he-goat stands for the king of Greece”. In that light, the opinion of some that the Dhul Qarnain of the Holy Qur’ân is Alexander the Great of Greece is wrong. Most importantly, it is impossible that the figure is Alexander of Greece since it is not consistent with the Holiness of the Qur’ân to praise a polytheist.

The question arises then as to who this king was for whom the Holy Qur’ân finds words of praise. Who was this king and Prophet (cf. 18:87-88; 18:95) who ruled over a vast empire and was concerned with the welfare of his people? To get back to the biblical vision, he was Jehovahs “friend”, His “anointed” and His “shepherd”, and he “performed all His pleasures” (Daniel 8.3-20). When one reads the Qur’ânic narration that follows carefully, all descriptions apply to Cyrus, known as Kaiqabad Khourus – the king of Midya and Persia who lived about 535 BC (Târîkh Ibn Khaldûn). He is erroneously called Darius in the Bible (Isaiah 44.28; 45.1-3; Ezra1.1-2; Chron. 36.22-23).

This narration teaches us in the first place that worldly renunciation is not a prerequisite to true spirituality. Worldly status and royal power need not conflict with piety or prophethood. We find two other such examples in the Holy Qur’ân, that of David and then of his son Solomon, who were both powerful kings. Dhul Qarnain, or Cyrus, was the founder of the great Midyo-Persian Empire, which is symbolized by the two horns. He was a great and just ruler of vast territories (cf: 18:84). He is famous for the “Cyrus cylinder”, which some scholars call the first human rights charter in history. The verses 18:85-98 describe the extent of his territories and the people he ruled. His empire extended to the black sea and Asia Minor in the west (18:85-88), in the east to the barren lands of Baluchistan and Afghanistan (18:90) and in the north to the territory between Caspian Sea and Caucasus mountains. The narration of Gog and Magog and Dhul Qarnain are inseparably linked with each other. Verses 18:99-100 contain the prophecies about the return of nations described here as Gog and Magog, who will try to seize control over these lands.

حَتَّىٰ إِذَا بَلَغَ مَغْرِبَ الشَّمْسِ وَجَدَهَا تَغْرُبُ فِي عَيْنٍ حَمِئَةٍ َ

18:86 Christian theologians raise an objection to this verse saying that the statement is wrong. How can it be possible that a sun, which is supposed to be several times larger than the earth, can sink into a muddy pool of murky water? The answer to this objection is very simple: If that were the case, the Holy Qur’ân would have used the words: wa kâna hunâk taghrub al-Shamsوكان هناك تغرب الشمس – indicating that was the place where the sun actually sank and disappeared. Now compare these verses with, “Here I am saving my people from the land of the sunrise and the setting of the sun” (Zechariah 8.7). The place mentioned here was most probably the delta of the Danube on the Black Sea

حَتَّىٰ إِذَا بَلَغَ بَيْنَ السَّدَّيْنِ وَجَدَ مِن دُونِهِمَا قَوْمًا لَّا يَكَادُونَ يَفْقَهُونَ قَوْلًا

18:93 Saddain سَّدَّيْن – two barriers. This wall is mentioned in accounts by Muslim historians and geographers such as Marâsid al-Ittila‘, Ibn Faqîh, and Baidzawî. The pass of Derbent, where the wall was erected, is located between the Caspian Sea and the Caucasian mountains. The wall was constructed at Derbband (Derbent), a town in the Caucasus in the province of Daghistan, on the western shore of the Caspian Sea. It cuts through a narrow strip of land from which it climbs up the steep heights. According to the descriptions, it was 29 feet high, 10 feet wide and stretched over a length of 50 miles, with iron gates and numerous watchtowers allowing for an effective defense of the Persian frontiers from Gog and Magog, the barbarian tribes invading the northern parts of Cyrus territory.

قَالُوا يَا ذَا الْقَرْنَيْنِ إِنَّ يَأْجُوجَ وَمَأْجُوجَ مُفْسِدُونَ فِي الْأَرْضِ

18:94 Yâjûj wa Mâjûj يَأْجُوجَ وَمَأْجُوجَ – Gog and Magog. This is the form in which these names have achieved currency in all European languages (see also Genesis 10.2; 1 Chronicles 1.5; Ezekiel 38.2; 39:5-6). In Ezekiel we read, “Here I am against you, O Gog, chieftain of Meschech and Tubal” (Eze. 38.3; see also Eze 38.2). If we go further to the north of the Caucasus, we find two rivers bearing the names of Tobal and Moskoa, on the latter of which is situated the ancient city of Moscow and on the former, the city of Tobolsk. These two rivers were named after two tribes of Ezek. Josephus, the famous Jewish historian, identifies Gog and Magog with the Scythians. Throughout classical literature, Scythia generally referred to all regions to the north and northeast of the Black Sea. In Târîkh Ibn Khaldûn, Shahnama, and Ghais al-Lughât, Yâjûj and Mâjûj are the people inhabiting lands north of Bactria. From the books of Islamic history, it can be concluded that Gog and Magog were the Gothic tribes who later settled on the southern coasts of the Baltic Sea, they were the ancestors of the present Teutonic and Slavic races, who then migrated into European territories (cf. Târîkh Ibn Khaldûn, Tafsîr Mu‘âlam by Suddî; Qitâdah; Baidzawî).

Based on what has been said, Gog and Magog can refer to the numerous nations located north of Persia, particularly in Russia and Europe – the Christian nations of today. According to the Christian interpreters of the Bible, Gog and Magog were the evil nations who will serve as the forces of Satan at Armageddon. They are also the last two survivors of a mythical race inhabiting Britain (Encyclopedia Britannica). A curious side-note in this context is the gigantic statues of Gog and Magog at the gates of Guild Hall in London, England, which are sometimes referred to as the guardians of the city. It is known that effigies similar to these existed in London as early as the time of Henry V.

قَالَ هَـٰذَا رَحْمَةٌ مِّن رَّبِّي ۖ فَإِذَا جَاءَ وَعْدُ رَبِّي جَعَلَهُ دَكَّاءَ

18:98 “But when the promise of my Lord shall come to pass, He will raze it (the wall erected for the protection of Midya and Persia and the Southern territories)”. This is also an allusion to the future when such a wall will be of no avail against the weaponry to be developed in later ages.

وَتَرَكْنَا بَعْضَهُمْ يَوْمَئِذٍ يَمُوجُ فِي بَعْضٍ ۖ وَنُفِخَ فِي الصُّورِ فَجَمَعْنَاهُمْ جَمْعًا

18:99 “And We shall leave them (- Gog and Magog) alone at that time, surging as waves in furious attacks” is a hint that these nations who played havoc at the time of Dhul Qarnain, will do the same again in later times. They will try repeatedly to occupy territories and steal the resources of others. The colonization by these now Christianized nations started about a thousand years after the advent of the Holy Prophet (pbuh). These nations found new ways to reach and occupy territories south of their lands and developed new weapons to overcome protective walls and fortresses. The Bible refers to the forces of Gog and Magog as the evil forces of Satan.

Jama‘nâ-hum Jam‘â فَجَمَعْنَاهُمْ جَمْعًا – “We will gather them in big gatherings and bring them face to face”, suggests that they will see each other as fighting in large numbers and in massive battles. Based upon what has been said compare this verse and the foregoing verses with the vision of Daniel (8.3-20) and the prophecy in Ezekiel (38.1-9) about the one with two horns and Gog and Magog. Other Biblical passages (Daniel 1.20; Ezekiel 1-9) also have prophetic meanings, rather than having a mere mystical purpose as assumed by many Bible scholars.

19. Chapter سورة مريم

Mary (Maryam)

(Revealed before Hijrah)

The spiritual evolution of a human being as an individual soul and the spiritual heights it can reach (The Isrâ’ of the Holy Prophet) was dealt with in chapter 17 and in chapter 18. This discussion continued by means of another spiritual journey namely that of Moses in the land of the confluence of two rivers. We now pass to the narration of the lives of other Messengers of Allâh who also treaded on the same path. Here we also read about their personal relations and their dealings within close environments: Yahya (John) with his father Zachariah, Jesus with his mother Mary, Abraham with his uncle Azar, Moses with his brother Aaron, Ismâ‘îl with his family, and Idris (Enoch) in his personal high station to which he was called. While the last chapter dealt with the rise and spread of Christianity, this chapter deals with the falsity of their religious dogmas.

19:1 Kâf Hâ Yâ ‘Ain Sâd كهيعص are abbreviations (cf. 2:1). The Holy Prophet (pbuh), as reported by Ummi Hânî, have said that in the abbreviated letters, Kâf stands for Kâfi (All-Sufficient), Hâ for Hâdî (True Guide), ‘Ain for ‘Alîm, (All-Knowing), and Sâd for Sâdiq (Truthful). According to Ibn ‘Abbâs , Yâ stands for Yâmîn (One possessing blessings). According to Ibn ‘Abbâs the letter Kâf ک stands for Kabîr کبیر(the Great), Hâ ھ for Hâdi ھادی (the Guide), Ya ی for Yâmîn یمین(Who gives peace, protection, and blessing). ‘Ain عfor ‘Azîz عزیز (the Mighty) and Sâd ص for Sâdiq صادق (the Truthful). All of the above are the attributive names of Allâh. These abbreviations therefore express several core Divine Attributes and repudiate the basic Christian dogma of atonement.

يَرِثُنِي وَيَرِثُ مِنْ آلِ يَعْقُوبَ ۖ وَاجْعَلْهُ رَبِّ رَضِيًّا

19:6 Yarithu يَرِثُ comes from waritha وَرِث – to inherit, or a sustainer of one after another (Tâj, Lisân, Lane). The inheritance mentioned here refers to the blessings of prophethood found in the lineage of the House of Jacob, grandson of Abraham. Zachariah also anticipated that his kinsfolk would lack the moral strength to fulfil their duties.

يَا زَكَرِيَّا إِنَّا نُبَشِّرُكَ بِغُلَامٍ اسْمُهُ يَحْيَىٰ لَمْ نَجْعَل لَّهُ مِن قَبْلُ سَمِيًّا

19:7 Yahya يَحْيَىٰ means, “he shall live long”. The name was given by Allâh, therefore this meaning is of significance. “To live long,” means that he will be remembered for a long time. It also signifies that Zachariah would be remembered long because of his son. Among Christians, the names John and its derivatives like Johannes, Jan, Sean, Juan, Johan, and Zachariah are still common today. The names Yahya and Zachariah are also common among the Muslims.

قَالَ رَبِّ اجْعَل لِّي آيَةً ۚ قَالَ آيَتُكَ أَلَّا تُكَلِّمَ النَّاسَ ثَلَاثَ لَيَالٍ سَوِيًّا

19:10 The purpose behind the commandment to abstain from talking is to devote time to the remembrance (dhikr) of Allâh. This was a spiritual measure calculated to recuperate Zachariahs exhausted physical powers. He was not struck dumb as suggested in the New Testament (Luke 1-24). Here the word “night” لَيَالٍ also includes the days in between, as in 3:40 the words are “three days”.

يَا يَحْيَىٰ خُذِ الْكِتَابَ بِقُوَّةٍ ۖ وَآتَيْنَاهُ الْحُكْمَ صَبِيًّا

19:12 Sabiyyâ صَبِيًّا is derived from sabâ صَبا which is to feel a youthful propensity. Sabiyyâ صَبِيًّا is a male youth (Tâj, Lisân, Lane). Unfortunately there are some who translate this word as infant especially while translating the verse 19:29 related to Jesus. No classical Arabic dictionary gives the word sabiyyâ this meaning. Here in this verse, it is clearly implied that John had in the meantime reached an age, which enabled him to receive and understand Allâh’s commandment. Unlike the Bible, the Holy Qur’ân omits all those details that are unnecessary or are of little moral or spiritual value.

وَسَلَامٌ عَلَيْهِ يَوْمَ وُلِدَ وَيَوْمَ يَمُوتُ وَيَوْمَ يُبْعَثُ حَيًّا

19:15 Yauma Yamûtu يَوْمَ يَمُوتُ – “The day I die”. Yahyâ is counted among the dead, and no one believes that he is still alive or that he has been raised to heaven with his living body. Similar are the words uttered by Jesus in verse 19:33– Yaum amûtu يَوْمَ أمُوتُ. He refers to “the day I die”, and not “the day I will be raised to heaven bodily”. It should be noted that in both these cases the word Yaum يَوْمَ is used and not al-Yaum اليوم – referring to a particular, but otherwise unknown day.

وَاذْكُرْ فِي الْكِتَابِ مَرْيَمَ إِذِ انتَبَذَتْ مِنْ أَهْلِهَا مَكَانًا شَرْقِيًّا

19:16 Makânan Sharqiyya مَكَانًا شَرْقِيًّا – “Eastern place”. Imâm Râghib and many others are of the opinion that the word sharqiyya شَرْقِيًّا is in the sense of wâs‘iat fasîhah واسعة فسيحة – a broad and spacious place, sunny and with fresh air; the opposite to cloistered dwelling in which Mary was living. The words مِنْ أَهْلِهَا “with her family” indicate she was not living alone when she became pregnant.

فَاتَّخَذَتْ مِن دُونِهِمْ حِجَابًا فَأَرْسَلْنَا إِلَيْهَا رُوحَنَا فَتَمَثَّلَ لَهَا بَشَرًا سَوِيًّا

19:17 Rûh رُوح – the Divine Revelation (cf.17:85; 16:2; 32:9; 38:72; 42:52; 16:102; 2:253; 2:87; 5:110; 58:22; 26:193; 4:171). Here the word rûh (without the suffix al ال) stands for the capacity of a human being to receive Divine Revelation. Also in 2:87, the word means the Divine Revelation and is not a reference to the Holy Ghost or the Holy Spirit (cf. 42:52; 2:87). The Holy Ghost or the Holy Spirit are Christianized meanings and not the Qur’ânic meaning of this word. No spirit of any sort had entered Marys womb, rather an angel had appeared to her in a vision. The angel who brought the good news of the birth of a son (Jesus) is here called Basharan Sawiyyâ بَشَرًا سَوِيًّا – a perfect and well-proportioned man, to indicate that the son (Jesus) will be possessed of the best moral excellences that a man is capable of possessing. It was a Divine vision that was extremely clear and overwhelming, particular for someone who had never had this kind of spiritual experience before. As a virtuous young woman living screened from the rest of the world in a Jewish Temple (cf. 19:20), Mary was understandably frightened and perplexed at first, and it was quite natural that she sought “Divine Protection”. Basharan بشَراً is derived from bashara بَشَرَ, meaning “a bearer of good news”. Bashara means, “He gave or imparted important, urgent, pressing, significant news which changed the features of the listener and perplexed him or her” (Lisân, Râghib, Tâj, Lane).

فَحَمَلَتْهُ فَانتَبَذَتْ بِهِ مَكَانًا قَصِيًّا

19:22 Makâna Qasiyyâ مَكَانًا قَصِيًّا refers to a remote and distant place. Here, it refers to the departure of Mary from the “eastern place” (makânan sharqiyya شرقيٌا مَكَانًا) to some “distant place” where water and date palms were abundant. The Holy Qur’ân does not mention the name of the place, but does give a brief description. Ibn Jarîr and many other interpreters of the Holy Qur’ân agree that this place was somewhere in Egypt. It appears from the Gospel that after Jesus birth at Bethlehem, Joseph had taken Jesus and his mother Mary to Egypt, and it was after the death of Herod that the family came back to Nazareth (Matt. 2.13-23). Unlike the version of the New Testament, according to the Holy Qur’ân, Mary left Palestine for Egypt before the birth of Jesus and the birth-place of Jesus is some “remote and distant” oasis with a small stream (cf. 19:25-26). Here the Holy Qur’ân disqualifies Bethlehem or any other Palestinian city as being the birth-place of Jesus.

فَأَجَاءَهَا الْمَخَاضُ إِلَىٰ جِذْعِ النَّخْلَةِ قَالَتْ يَا لَيْتَنِي مِتُّ قَبْلَ هَـٰذَا وَكُنتُ نَسْيًا مَّنسِيًّا

19:23 Mary gave birth to Jesus under the same ordinary, natural circumstances that all women experience while giving birth to a child. “Oh! Would that I had become unconscious before this and had become a thing gone and forgotten” were words uttered under extreme pain of birth. The throes of childbirth compelled her to cling to a date tree for support and to utter these words. This verse is intended to tell us that the birth of Jesus was just like any other birth of a human child, not under extraordinary circumstances to justify him as a son of God. The words, “The throes of childbirth compelled her to cling to a date tree for support…” are also symbolic of the support sought by Mary against the spiritual ignorance and opposition by the Jewish leaders and the complaints she makes because of the pain she felt from the opposition of her own people. According to some Sufi saints, these words also stand as symbols for the spiritual reformers in Islam (Mujaddids) who act as a kind of support for believers at the time when the religion chosen by Allâh begins to suffer from the attacks of its enemies.

وَهُزِّي إِلَيْكِ بِجِذْعِ النَّخْلَةِ تُسَاقِطْ عَلَيْكِ رُطَبًا جَنِيًّا

19:25 The exact date and year and place of Jesus birth have never been settled by historians. According to this verse his birth took place at a “distant place” at a time when dates are ripening on palms trees. This corresponds to the Jewish month of Elul, which in turn corresponds to the months of August and September. If one can give any credence to the birth story in Luke where he says, “And there were shepherds in the same country (Judea) abiding in the field and keeping watch by night over their flocks” (Luke 2:7,8), the birth of Jesus did not take place in winter when the nightly temperature is low in the hills of Judea and snow is not uncommon. There is no scriptural authority for the belief that December 25th was the birthday of Jesus.

When in the 4th century A.D. the fathers of the Christian Church decided upon a date to celebrate the birthday of their Master, they chose the day of the celebration of the winter solstice, which was the most important pagan festival of the time. The winter solstice was regarded as the birthday of the sun, and in the Roman north on December 25th, a big pagan festival was observed. The fathers of the Church, unable to stamp out this popular festival and to win the sympathy of the Nordic peoples, Christianized it as the Feast of the Nativity of the Sun of Truth. The Christmas day celebrated on the 25th of December is a later addition and has nothing to do with the real birthdate of Jesus – neither according to historians, nor according to the Bible, nor according the Qur’ânic account in verse 19:25. This verse of the Holy Qur’ân exposes this incorrect account just as it disqualifies Bethlehem as his birthplace.

فَأَتَتْ بِهِ قَوْمَهَا تَحْمِلُهُ ۖ قَالُوا يَا مَرْيَمُ لَقَدْ جِئْتِ شَيْئًا فَرِيًّا

19:27 As a rule the Holy Qur’ân omits details that would have no spiritual or moral value or other particular significance. For instance the Holy Qur’ân has does not narrate the childhood years of John (cf. 19:11-12), and similarly it has passed over the biography of Jesus from birth to early adulthood. It is therefore unreasonable to assert that a verse following the one in which the birth of Jesus is mentioned must chronologically refer to a time while Jesus was still a baby in the arms of his mother. However, the Holy Qur’ân provides a corrected account of some historically important facts wherever it becomes necessary.

Here, it was not Mary who was carrying Jesus in her arms, but a riding animal that was carrying Jesus. This results in a big mistake made by many translators. They do not follow the correct rules of classical Arabic grammar and syntax. Tahmilu-huتَحْمِلُهُ is a compound of tahmiluتَحْمِل and huهُ. Hamala حَمَلَ means to load, charge with, undertake responsibility, provide with carriage and other necessities for a journey, and charge one with duty or responsibility (cf. 9:92; Tâj, Lisân, Lane, Tâj). Words derived from hamala حَمَلَ have broad meanings throughout the Holy Qur’ân. Some examples are to be found in verses: 2:286; 6:146; 7:189; 17:3; 20:87; 24:54; 31:14; 6914; and 69:14. The same word tahmilu تَحْمِل is also found in verse 9:92. There we read, “Idza mâ atûka le-tahmilu-hum إذماأتُوك لتحملُهم – that you should mount them” and again لا أجِدُ مآأحملُكُم “I find not whereupon I may mount you” Here the use of the same expression does not mean that the people requested the Holy Prophet (pbuh) to carry them in their laps, but simply, “When they came to you [and requested of you] that you should mount them (provide them with riding animals)”. With this example from the Holy Qur’ân we have no doubt left as to the correct translation of the expression tahmilu-hu in this verse. The compound word tahmilu-hu signifies that Jesus was “on a mount”, or Jesus was “provided with carriage and other necessities of journey”, or to adopt the second meaning of hamala, Mary “was charged with the responsibility of Jesus”. The last translation fits better when we read the verses that follow 19:27. In these verses, it is Mary who is being questioned to give an explanation about the behaviour of Jesus, and she is still held accountable for the “irresponsible behaviour of her son”. In what has been said, the expression in no way means that Jesus was still a baby and Mary was carrying him in her hands or on her lap. Such an interpretation could only be a result of a Christianized reading of the Qur’ân.

“You have brought a strange thing” لَقَدْ جِئْتِ شَيْئًا فَرِيًّا was an expression of disrespect directed towards Jesus by the proud Jews of the Temple. This was the time when Jesus started speaking out against the Jews of the Temple because of their abandoning the authentic Mosaic Law. The reference to Mary,: “You have brought a strange thing”, and as a “forger of lies” were the accusations of her people that she had given birth to a false Prophet and one who asserted religious authority above the elders of Israel.

يَا أُخْتَ هَارُونَ مَا كَانَ أَبُوكِ امْرَأَ سَوْءٍ وَمَا كَانَتْ أُمُّكِ بَغِيًّا

19:28 Mary is here called by the Jews the “sister of Aaron” to point out her lineage from the sister of Aaron and Moses. In the same sense Elizabeth, the wife of Zachariah, is called daughter of Aaron (Luke 1.5) and Jesus is called the son of David and the son of Abraham (Matthew 1.1). In Arabic akhأخ and ukht أُخْتَ have broader meanings than just indicating nearest kin. Allâh says, “We sent towards the tribe of Thamûd their brother Sâlih” (11:61) and again, “We sent to the tribe of Âd their brother Hûd” (11:52). From the Islamic books of Tradition we know that Safiyya, the wife of the Holy Prophet (pbuh), who belonged to the Jewish tribe from Khaibar, was once taunted because of her Jewish origin. The Holy Prophet (pbuh) told her to say, “My father was Aaron and Moses was my uncle and I am the wife of Muhammad (pbuh)” (Ibn Jarîr 16:52).

فَأَشَارَتْ إِلَيْهِ ۖ قَالُوا كَيْفَ نُكَلِّمُ مَن كَانَ فِي الْمَهْدِ صَبِيًّا

19:29 “Fa Ashârat alai-hi فَأَشَارَتْ إِلَيْهِ – She pointed towards him – that is she refused to take responsibility for Jesus, as he was already a grown up man (see the meaning of tahmiluتَحْمِل in 19:27). The expression “Mann kâna fi al-Mahdi Sabiyyâ مَن كَانَ فِي الْمَهْدِ صَبِيًّا is usually translated as, “Who is a child in a cradle”, however this translation is incorrect. To understand what is being said, we must first of all note that it is the past tense (مَن كَانَ) that is being used here and not the present tense. Secondly, the word Sabiyyâصَبِيًّا means “a youth” (see 19:12). Al-Mahdالْمَهْدِ is derived from mahada مَهَدَ that means to prepare, extend, unfold, or make provisions. Mihâd مِهاد (2:202; 78:6) is a resting place that is spread out and yamhadûn يهمدُون means that they prepare or make provision (30:44). If we adopt the meaning “to prepare”, mahd مهَدْ would be “a period of preparation”. To read this verse as if Jesus was addressed by the Jews of the Temple, when he was still a small baby in a cradle and that he suddenly started talking is an absurd idea. Any such interpretation comes from a superficial reading, based on ignorance of the meanings of Arabic grammar, and with no basis in the Qur’ânic spirit. Nor would this interpretation make any moral or spiritual sense. On the contrary, such an interpretation may incite rejection of the Qur’ânic teaching in a rational mind. When we consider that this view is not supported by the subsequent verse (19:30) either, we must reject such a translation.

The words, “who was a child in a cradle”, uttered by the Jews of the Temple who claimed to possess the knowledge of Torah, were condescending and belittling Jesus and manifested an arrogant and boastful attitude. It was this arrogance, which Jesus later alluded to by saying, “He [his Lord] has not made me arrogant [as you are]” (19:32). The Jews of the Temple exhibited their arrogance and disrespect towards Mary when they said, “Who is this thing that you have brought” (19:27). Jesus referred to this when saying, “He has made me dutiful to my mother” (19:32).

When Mary directed the attention of the elders of the Jews to Jesus, they refused to talk to him and contemptuously asked why they should speak to one who was until recently a child in the cradle? Elderly people are wont to talk like that when invited to learn wisdom from one who is younger. By mentioning the cradle (mihâd) together with “old age” (kahla كَهلا), they are insinuating that one so young could not have anything to teach them. In verse 3:46 the Holy Qur’ân implies that Jesus would be imbued with wisdom from his youth up to his old age. The joining of these two sets of words also implies that Jesus did not die at a young age but lived up to a ripe old age (kahlan). And if the word mahd is taken in the sense of “period of preparation” (Lisân) then the verse 3:46 would mean that Jesus spoke to people both in his period of preparation (mahd), his youth, and in his old age (kahla). The reference to his old age is again debunking the belief that he died on the cross or raised to heaven with his body.

قَالَ إِنِّي عَبْدُ اللَّهِ آتَانِيَ الْكِتَابَ وَجَعَلَنِي نَبِيًّا

19:30 “He gave me the Book and me made me a Prophet” shows clearly that the person referred to was not “a child in cradle” but a grown up man, with a mission of prophethood. The use of the past tense again makes it clear that it was not a child in a cradle who was speaking. Putting such words in the mouth of a child would be preposterous. It is absurd to suppose that Prayers and alms (Zakât) were enjoined on Jesus while he was still an infant. It is a Divine rule that a Prophet is not appointed before attaining full maturity of intellect and experience. The Holy Prophet (pbuh) was forty when he received his first Revelation and entrusted with prophethood, as was Moses. When reading the verses 19:29 to 19:30, the parallel should be drawn with 19:11 and 19:12. In the words “He gave me a book” آتَانِيَ الْكِتَابَ , the use of the word Book is in the sense of new commands for the Jews, as the word kitâb is derived from kutiba as in 2:183.

وَبَرًّا بِوَالِدَتِي وَلَمْ يَجْعَلْنِي جَبَّارًا شَقِيًّا

19:32 In the context of the narration, Jesus is here demonstrating his loyalty to his mother in the face of the earlier derogatory remark against her on account of him (cf. 19:27). The statement is also a rebuttal of an incident related by the Gospels according to which Jesus was rude to his mother (Matt.12.48). This Qur’ânic verse rejects this accusation. It is one of the objects of the Holy Qur’ân to clear Prophets of false charges.

The fact that only the mother of Jesus is mentioned and not his father, could be because Joseph, the father of Jesus mentioned in the Bible may not have been alive at that time. The mother and the brothers of Jesus are the only relatives mentioned in the Gospels following the onset of the ministry of Jesus. It is probable that Joseph died before the mission of Jesus began.

ذَ‌ٰلِكَ عِيسَى ابْنُ مَرْيَمَ ۚ قَوْلَ الْحَقِّ الَّذِي فِيهِ يَمْتَرُونَ

19:34 Ibn Maryamابْنُ مَرْيَمَ – The Son of Mary is Jesus distinctive name. This is an allusion to the many conflicting views about Jesus, ranging from the blasphemous assertion that he was a false Prophet and a product of an illicit union (as Mary was living alone with Jesus and her other children), to the belief that he was the son of God. The Gospels have also used the epithet “son of man” to describe Jesus. The expression ibn ابْنُ (son of) appears in numerous contexts in the Bible and “son of man” means nothing but “human”, as if to emphasis Jesus being of human nature as opposed to be of divine nature. The epithet “son of man” has been used in the Bible for others as well.

Great honour was bestowed on Mary by the All-Mighty Allâh to name Jesus as Ibn Maryam (ابْنُ مَرْيَمَ ). Allâh also designates Mary as Saddîqah صدٌيقة – the Truthful (5:75), a rank not of a Prophet but very close to it (cf. 4:69; 19:56; 12:46). The Arabs call any action that leads to excellent results siddîq. Abû Bakr(rz) was given the same rank; he is remembered as Abû Bakr Siddîq(rz). Neither Ishâq nor Ismâ‘îl received a similar title (19:41; 19:56) although their mother is likewise respected, and the rituals carried out between Saffa and Marwâ – the two hilltops near Ka‘aba in Makkah, are performed by millions of devotees in remembrance of Hager, mother of Ismâîl. Mary was the recipient of Divine Revelations, and the true believers are likened to her (66:11-12).

The supposed virgin birth of Jesus is topic of an unnecessary, but ongoing debate among Muslims. For Muslims, it does not add to spirituality or morality if he believes in the virgin birth, nor will it affect the morality and spirituality of a Muslim if he rejects the virgin birth of Jesus. If we make this a crucial issue, it becomes a source of discord. Allâh has not made this issue a part of the Muslim belief (imân إيمان). The alleged virgin birth of Jesus is also not an argument for the sonship of Jesus.

If the virgin birth is brought by Christians as an argument to prove the divinity of Jesus before Muslims, the Holy Qur’ân has come forward with much greater and stronger arguments than this to disprove the divinity of Jesus (3:2-7; 72:116; 19:88; 21:21; 43:15,81; 9:19; 23:31; 6:165). The Qur’ân describes Mary as being virgin and still unmarried while in the Temple at the time she received the Divine Revelation of the future birth of a son (19:21). Compare also with Zachariah, who received a similar announcement of the future birth of a son who will be a Prophet (3:38-40, 19:7-9). It was a great Prophetic Revelation that a young, virgin women and still not in wedlock, receives the news of giving birth to a pure son (Ghulâm Zakiyya غلاماًزكٌيا 19:19) who will be worthy of regard in this world and the Hereafter (Wajîhan fi al-Dunyâ wa al-Âkhirah وجيهاالدنياءً و فئ ألآخرة 3:45), who will be one of the nearest ones (Muqrrabîn 3:45) to Allâh, the All-Mighty, and who will reach old age (kahlan كَهلاً).

This reference to his old age is again a soothing prophecy for Mary that her son will escape all of his enemies attempts to murder him. What great news for Mary! This was the mighty prophecy, a “Word of Promise” (3:45) given to Mary by Allâh, a great wonder, if one wants to call it a wonder. Giving birth as a virgin, if at all, is not that great as compared to what Mary was told. There is no direct mentioning of a virgin birth anywhere in the Holy Qur’ân. The concept of virgin birth is deduced from some Qur’ânic verses, and this deduction could be right or wrong. It cannot be taken as an indication of virgin birth that the father of Jesus is not mentioned in the Holy Qur’ân. It is not the habit of our Lord to mention the names of the parents of His apostles in His Holy Book and it is still understood that they had their fathers and mothers. Regardless, this debate has no moral or spiritual value. For those who are still curious to know the answer, they should ponder over verse 3:44. Perhaps they will find an answer there.

Questions of the virgin birth or of his talking while still a baby, or restoring life to the dead in the literal sense was never an issue at the time of the Holy Prophet (pbuh) and in early Muslim history. It became an issue soon after the colonization of Muslim lands by the Christian powers and renewed attempts by Christian missionaries to convert the Muslims back to Christianity.

إِذْ قَالَ لِأَبِيهِ يَا أَبَتِ لِمَ تَعْبُدُ مَا لَا يَسْمَعُ وَلَا يُبْصِرُ وَلَا يُغْنِي عَنكَ شَيْئًا

19:41 “Why do you worship that which can neither hear nor see” is a reminder to those who call upon the dead. Many pagans at the time of Abraham worshipped idols who had neither eyesight nor hearing. This verse is also another reminder that Jesus is dead and he can neither hear nor see those who implore him for help. The Holy Qur’ân negates the faculty of hearing and seeing of deities.

قَالَ أَرَاغِبٌ أَنتَ عَنْ آلِهَتِي يَا إِبْرَاهِيمُ ۖ لَئِن لَّمْ تَنتَهِ لَأَرْجُمَنَّكَ ۖ

19:46 la-Arjumanna-ka لَأَرْجُمَنَّكَ is derived from rajam رَجَم meaning to stone, or stone to death. It also means to expel, expel with a curse, or to speak foul. From this, la-Arjumanna-ka should be understood to mean that we will speak foul of you and your God. This later meaning was adopted by the Companions of the Holy Prophet (pbuh) (Ibn Kathîr). All these meanings can apply to the above expression.

قَالَ سَلَامٌ عَلَيْكَ ۖ سَأَسْتَغْفِرُ لَكَ رَبِّي ۖ إِنَّهُ كَانَ بِي حَفِيًّا

19:47 “Peace be upon you” سَلَامٌ عَلَيْكَ was the reply of Abraham under these circumstances. This reply is a great moral example for us to follow in situation of blasphemy. This salutation became a part of Islamic moral teachings.

أَوَلَا يَذْكُرُ الْإِنسَانُ أَنَّا خَلَقْنَاهُ مِن قَبْلُ وَلَمْ يَكُ شَيْئًا

19:67 Al-Insân الْإِنسَانُ – the human being. By adding the suffix al before insân, the verse is addressed to those human beings who deny Resurrection.

20. CHAPTER سورة طه

O Man be at Rest!

(Revealed before Hijrah)

The last chapter dealt at length with Mary and the birth of Jesus; this chapter deals with that of Moses. Five sections out of eight deal with the account of Moses, who gave the Israelites a comprehensive Divine Law, the basic principle of the doctrine of monotheism. It is connected to the previous chapter in the sense that Christianity, which is only a branch of the Mosaic dispensation, should not and could not have gone against this Law.

It was the recital of this very chapter that convinced ‘Umar bin Khattâb(rz) to accept Islam five years after the pronouncement of prophethood and nine years before Hijrah. At that time this chapter had already been put into writing and had been circulating among the Companions and committed by them to memory (Ibn Hishâm; Ibn Sad III/1:191).

20:1 Tâhâ طه is not a combination of two letters of Arabic alphabets but a meaningful expression of its own signifying “O man! be at rest” (Jarîr; Râzî; Kathîr). Tâhâ is one of the names of the Holy Prophet (pbuh) (Bahr al-Muhît). Ibn ‘Abbâs said upon the explanation of Allâh’s saying: TâHâطه, “We have not revealed unto you (Muhammad) this Qur’ân that you should be distressed. We have not revealed the Qur’ân to you that you should toil”. This verse was revealed when the Prophet (pbuh) used to stand in prayer at night vigil until his feet swelled up, and so Allâh alleviated this for him through this verse. He said, TâHâ, which in the dialect of Makkah means ‘O perfect man’.The title is particularly appropriate in three ways:

1) It is a word of comfort to the Holy Prophet (pbuh).

2) It is a direct and personal address to a perfect human being, a personal appeal to face the realities of life.

3) It takes up the narration from the last chapter, describing the human being as a spiritual being.

مَا أَنزَلْنَا عَلَيْكَ الْقُرْآنَ لِتَشْقَىٰ

20:2 “We have not revealed this Qur’ân to you that you should fail in your mission.” So it cannot be that the Prophet, to whom the Holy Qur’ân is revealed, should remain unsuccessful in bringing about the transformation for which it was revealed. It cannot be a failure, as it is a manifestation of the Divine Will. There is nothing in the Qur’ânic Law that is repugnant to human nature and that, if acted upon, should put a human being into trouble. The ethical discipline imposed upon us by its teachings is meant not to narrow down our field of life, but to enhance it by deepening our consciousness of right and wrong.

وَإِن تَجْهَرْ بِالْقَوْلِ فَإِنَّهُ يَعْلَمُ السِّرَّ وَأَخْفَى

20:7 “He knows the secret thoughts as well as what is yet hidden deeper” (subconscious and unconscious). Allâh knows not only every human beings unspoken, conscious thoughts but also all that goes on within his subconscious mind, and all those ideals, ideas, and ambitions of a person that lie hidden in the womb of futurity and which have never crossed his mind.

اللَّهُ لَا إِلَـٰهَ إِلَّا هُوَ ۖ لَهُ الْأَسْمَاءُ الْحُسْنَىٰ

20:8 Asmâ’ al-Husnâ الْأَسْمَاءُ الْحُسْنَىٰ means beautiful names. Allâh’s Names are His Attributes, which He ascribes to Himself in His Holy Book. He makes Himself known through His Attributes, which are His Beautiful Names. There are names that make Him known such as the Powerful and All-Mighty (al-‘Azîz; 22:74), the Self-Subsisting and All-Sustaining (al-Qayyûm; 3:2), Possessor of full power to do whatever He likes (al-Qadîr; 2:284). Then there are names of similarity such as the All-Hearing (al-Samî‘; 22:61) the All-Seeing (al-Basîr; 22:61), the Living (al-Hayyî), All-Knower (al-‘Alîm), the Hearer (al-Sâm‘î), the Well-Aware (al-Khabîr) and the Creator (al-Khâliq). There are other names that are taken from acts ascribed to Him, as for instance Al-Râf‘i– the One Who exalts; Al-Bâsit, the One Who releases in abundance joy, relief and ease. Al-Mûjib – Responder to prayers and supplications Al-Muhyî– the Giver of life; Al-Mumît – the One Who causes to die. He has the Attribute of al–Kalîm (the One who Speaks) that is mentioned indirectly in the Holy Qur’ân because He speaks indirectly, from behind a veil. He said, “It is not given to a human being that Allâh should speak to him except by Revelation (Wahî) or from behind a veil” (42:51; 9:164; 7:143). Then there are names with polarity as Allâh ascribes to Himself as being the Manifest (al-Zâhir) and the Un-manifest or Hidden (al-Bâtin). He is hidden (al-Bâtin) from those who are veiled from seeking Him with their five senses and reason, and He is manifest (al-Zâhir) for those who seek Him by His Light (Nûr) in their hearts. He is al-Bâtin, hidden behind the veils, because the cosmos cannot perceive Him as He perceives Himself, nor He can ever be unveiled. He names himself the First (al-Awwal), as the One without beginning, contradicting any priority in the sense of existence and non-existence. Being infinite, He calls Himself the Last (al-Âkhir). He says He is the Unique One (Ahad), He is the Self-Sufficient Being (al-Samad), and nothing is His likeness (42:11), and He stands High above any similarity (37:180): these are the Attributes of Incomparability, which is related to Allâh’s Essence. In addition, He possesses the Attributes of Transcendence, i.e., He is the Light of the Heavens and the Earth (24:35). We should “know Him as both Comparable and Incomparable. We will sit in the abode of Truth” (Ibn al-‘Arabî).

There is a saying of the Holy Prophet (pbuh) that Allâh has 99 Attributes. These 99 Attributes are such as can be read in the pages of nature: we can perceive them, and they can come within the scope of our coping, and with them, we can imbue ourselves. They remind us of those Divine moulds in which we have to cast our daily life. High morality consists of reflection and doing deeds in conformity with these Attributes and to a certain extent imitating them (7:180). These 99 Names are not the only Attributes He possesses. His Attributes are limitless and innumerable (18:109). He says, “Every moment He manifests Himself in a new state of glory and wondrous way” (55:29). No one can comprehend them in their entirety. He is the only knower of His own Essence. His Attributes have ranks (Marâtib) and the Name Allâh embraces all His Beautiful Names (Asmâ’ al-Husnâ). His Attributes are a part of His essence, and thus cannot be separated from Him. His Attributes are His mysteries, and the essences of His Attributes are the mysteries of mysteries. Those who attain His nearness are able to penetrate some of these mysteries. They are the true lovers of Allâh.

إِذْ رَأَىٰ نَارًا فَقَالَ لِأَهْلِهِ امْكُثُوا إِنِّي آنَسْتُ نَارًا لَّعَلِّي آتِيكُم مِّنْهَا بِقَبَسٍ أَوْ أَجِدُ عَلَى النَّارِ هُدًى

20:10 Moses “saw a fire” رَأَىٰ نَارًا. This seeing was a Divine Manifestation that he perceived with his spiritual eye. The fire in this context is synonymous with light, the illumination, which Allâh bestows on his Prophets. Moses was quite aware of this manifestation, as he said, “I would find some guidance at the fire.” Clearly, he meant a spiritual Divine guidance.

إِنِّي أَنَا رَبُّكَ فَاخْلَعْ نَعْلَيْكَ ۖ إِنَّكَ بِالْوَادِ الْمُقَدَّسِ طُوًى

20:12 This and the following verses are some of the few in which Allâh speaks in “I” form. This occurs only when there is closeness between a human being and Allâh (cf. 89:20-30), and only when the talk comes around to love and affection (cf. 20:39; 89:20-30). This closeness was already indicated in the preceding verse, “When he came close.” This intimacy and closeness becomes more evident, when he is asked to “take off your shoes.” To ask someone to take off shoes is a polite expression that the person is welcomed, and it is said to one who is invited to stay (Tâj; Baidzawî). Some interpreters of this verse are of the opinion that “taking off the shoes” is to make ones heart free from all discomfort and worries of the world and the care of the family.

Tûwa طُوًى is the name of a hallowed valley. Zamakhsharî explains it as meaning twice from tûwan: twice done, twice hallowed. The Divine voice was heard echoed in the valley, and Moses was raised there to prophethood. Imâm Râghib gives similar explanation, saying that the word tûwa is spoken in reference to the selection of Moses to prophethood (cf. 28:30).

إِنَّنِي أَنَا اللَّهُ لَا إِلَـٰهَ إِلَّا أَنَا

20:14 The use of “I-Form”, in which the pronoun inni or anâ is translated as “I,” is called the “I-ness” (inniya or anniya) of Allâh (cf. 28:30; 27:9; 20:39). The use of first person necessitates the existence of another. Mostly we find “We-Form” (mâhiyyat al-Haqq) and “He-Form” (Huwiya) in His verses. Their occurrence and use has relevance in reference to what is being said.

إِنَّ السَّاعَةَ آتِيَةٌ أَكَادُ أُخْفِيهَا لِتُجْزَىٰ كُلُّ نَفْسٍ بِمَا تَسْعَىٰ

20:15 Ukhfîhâأُخْفِيهَا is derived from khafiya خَفِئ meaning, to be hidden, conceal a thing. It also means to remove the covering, be perceived. Thus, the word has contradictory meanings. It is said khafiy al-Barq ألبرق خَفِئ – the lightening removed its covering, that is it was a lightening – and similarly khafiya al-Shai al-Zahara الشَئ الظاهر خَفِئ – a thing became revealed—and khafiya al-Matar al-Nâfiq خَفِئ المطرالنفيق – rain uncovered the hole of the mouse. Here akâdu ukhfîya أَكَادُ أُخْفِيهَا means, “We are going to uncover” and not “We are going to conceal.”

وَاضْمُمْ يَدَكَ إِلَىٰ جَنَاحِكَ تَخْرُجْ بَيْضَاءَ مِنْ غَيْرِ سُوءٍ آيَةً أُخْرَىٰ

20:22 Idhmum Yadakaاضْمُمْ يَدَكَ means, to get hold of something or to draw close. Some interpreters are of the opinion that the expression “Put your hand close under your armpit” was an allusion to the Book to be given to Moses and that this Book will be “white and shining,,” and “without any disease.” This interpretation finds its support from the statement “A Divine Book and guidance for his people” (cf. 7:142-144; 7:150).

قَالَ رَبِّ اشْرَحْ لِي صَدْرِي

20:25 Moses prayed, “O Lord! Enlighten my mind,” but on the other hand the Holy Prophet (pbuh) was told, “We did already enlighten your mind” أَلَمْ نَشْرَحْ لَكَ صَدْرَك(94:1). Was his prayer an allusion to the Holy Prophet?

وَأَلْقَيْتُ عَلَيْكَ مَحَبَّةً مِّنِّي وَلِتُصْنَعَ عَلَىٰ عَيْنِي

20:39 Note here the address with “We” in the verse above (إِذْأَوْحَيْنَا إِلَىٰ أُمِّكَ مَا يُوحَىٰ 20:38) changes to “I.” This is then when the talk comes around to love and affection.

فَقُولَا لَهُ قَوْلًا لَّيِّنًا لَّعَلَّهُ يَتَذَكَّرُ أَوْ يَخْشَىٰ

20:44 Tospeak in a gentle speech قَوْلًا لَّيِّنًا is a lesson on morality and ethics for all of us. One should always use gentle and polite language and show due respect to those whom Allâh has endowed with worldly honour and power, no matter how bad they are. Although Pharaoh “transgressed all limits,” still Allâh tells Moses to speak to him in a polite and gentle voice. Certainly, Allâh knows the future: the tentative form in the phrase, “May be he pays heed,” لَّعَلَّهُ يَتَذَكَّرُ does not imply any doubt on Allâh’s part. It implies His command to the bearer of His message to address the king with an outlook on the latters self-view. It relates to the intention and hope with which one should approach his task (Râzî).

وَالسَّلَامُ عَلَىٰ مَنِ اتَّبَعَ الْهُدَىٰ

20:47 “Peace will be upon him who follows the guidance” was the Divine offer under condition for Pharaoh. Moses offers Pharaoh the salutation of “Peace.” The dwellers of Paradise will greet each other with the salutation of “Peace” (cf. 56:26). Thus, Allâh offered Paradise to Pharaoh.

قَالَ رَبُّنَا الَّذِي أَعْطَىٰ كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدَىٰ

20:50 “Our Lord is He Who gives every creation its form and character and then guides them.” Here the words Thumma Hudâثُمَّ هَدَىٰ contain an argument for the necessity of Divine Revelation needed for human guidance. Human beings stand always in need of spiritual and moral guidance. How can we think for a moment that Providence ignores our chief necessity when He has already met all other requirement for our sustenance? If consciousness appears appreciably in animals, it attains in a human being the capacity to reach perfection, and its requisite must come from Above like other things we need.

قَالَ فَمَا بَالُ الْقُرُونِ الْأُولَ

20:51 Pharaoh said, “What will be the fate of the former generations?” who did not believe in these things. Here Pharaoh is trying to divert the discussion in a different direction, as he is speechless and feels uncomfortable before the argument given by Moses.

مِنْهَا خَلَقْنَاكُمْ وَفِيهَا نُعِيدُكُمْ وَمِنْهَا نُخْرِجُكُمْ تَارَةً أُخْرَىٰ

20:55 “We have created you” خَلَقْنَاكُمْ – here the dialogue between Moses and Pharaoh ends for the time being, with a direct Qur’ânic discourse addressed to human beings in general (Râzî).

قَالَ أَجِئْتَنَا لِتُخْرِجَنَا مِنْ أَرْضِنَا بِسِحْرِكَ يَا مُوسَىٰ

20:57 Pharaoh was left with no argument on the actual subject matter. He had no other alternative but to accuse Moses: “Have you come to us to turn us out of our country?” This was a clever move by Pharaoh, a common strategy employed by the powerful.

فَلَنَأْتِيَنَّكَ بِسِحْرٍ مِّثْلِهِ فَاجْعَلْ بَيْنَنَا وَبَيْنَكَ مَوْعِدًا لَّا نُخْلِفُهُ نَحْنُ وَلَا أَنتَ مَكَانًا سُوًى

20:58 Being a great king, Pharaoh offers Moses Makânan Sawiyyâ مَكَانًا سُوًى, a fair place and acceptable time for the contest. As a powerful king, he knows how to behave. In this offer there is also a hidden trick. In case Pharaohs people lose, he could say that all this was planned by Moses, and if he is the winner, he can claim it was a fair contest.

قَالَ مَوْعِدُكُمْ يَوْمُ الزِّينَةِ وَأَن يُحْشَرَ النَّاسُ ضُحًى

20:59 Moses surpasses Pharaoh in politeness and gives Pharaoh the first choice. In yet another place Moses offers his counterparts to present their arguments first (cf. 20:66). The verses 20:47-73 inform us how the disbelieving powerful people behave, and how the believers should react to them. The manners, the politeness, and the respect shown by Moses before his enemies become an argument for some of the people of Pharaoh to accept Mosess message (20:71-73).

فَأَوْجَسَ فِي نَفْسِهِ خِيفَةً مُّوسَىٰ

20:67 “Moses felt afraid in his mind” does not mean that Moses was afraid of the contest for himself, but he feared that his people might be misled by the antics of the magicians. Prophets and true believers are never afraid of the people, but fear only Allâh (cf. 37:33; 37:39).

وَأَلْقِ مَا فِي يَمِينِكَ تَلْقَفْ مَا صَنَعُوا ۖ إِنَّمَا صَنَعُوا كَيْدُ سَاحِرٍ ۖ وَلَا يُفْلِحُ السَّاحِرُ حَيْثُ أَتَىٰ

20:69 “Cast down what you have on your right!” is a phrase in classical Arabic meaning that a command was given that Moses should now come forward with the arguments of Divine Unity he learned from Allâh, which were his strength, and show Pharaohs people the weakness of their religion (cf. 18:60; 20:40-41: 20:27; 20:61). With such “powerful” arguments – as ‘Asâ (staff) stands for power and strength. Moses removed sahar, – the spell, the deception, the false fascinations of the glory of Pharaohs kingdom, and falsehood in the guise of “truth.” The Holy Qur’ân says, “وَأَضَلَّ فِرْعَوْنُ قَوْمَهُ وَمَا هَدَىٰ Pharaoh misled his people and did not lead them to the right path” (20:79).

قَالَ آمَنتُمْ لَهُ قَبْلَ أَنْ آذَنَ لَكُمْ

20:71 Pharaoh claims for himself the attributes and powers of a god when he says, “Dared you believe in him (Moses) before I gave you permission? “He thus takes advantage of his worldly powers to behave as if he were a god, or at least his vice-regent. He seeks to rule on his own, thereby ignoring the Divine Rule. Moses, on the other hand, is the messenger of God who acts in conformity with the Divine Law, but with no power of his own to enforce it. Whereas Moses has spiritual authority and rank, Pharaoh has worldly power and rank. The dialogue between them, similar to the dialogue between Abraham and his sire, and Abraham and Nimrod, and other Prophets and their rebellious people, which on the surface appears to be a simple confrontation of “good” and “bad,” is, in reality, something that has been continually going on as polar principles of the “Creative Act” (cf. 6:95; 11:7; 8:37) and “Divine Wish”.

وَلَقَدْ أَوْحَيْنَا إِلَىٰ مُوسَىٰ أَنْ أَسْرِ بِعِبَادِي فَاضْرِبْ لَهُمْ طَرِيقًا فِي الْبَحْرِ يَبَسًا لَّا تَخَافُ دَرَكًا وَلَا تَخْشَىٰ

20:77 Referring to the phrase, “Take them along a dry path,” Ibn Jarîr explains: “Choose for them a dry path” (cf. 26:63-66). The verse shows that there was at that time a dry path running through the marshland. Divine Revelation gave knowledge of this dry path to Moses. Moses had no knowledge of this before.

قَالَ هُمْ أُولَاءِ عَلَىٰ أَثَرِي وَعَجِلْتُ إِلَيْكَ رَبِّ لِتَرْضَىٰ

20:84 Aulâ’i alâ Atherîأُولَاءِ عَلَىٰ أَثَرِي – “They are close on my heels” is an expression in Arabic meaning, they are faltering my guidance; they are stumbling, losing strength, hesitating to follow the guidance (Lisân, Tâj).

قَالَ فَإِنَّا قَدْ فَتَنَّا قَوْمَكَ مِن بَعْدِكَ وَأَضَلَّهُمُ السَّامِرِيُّ

20:85 The designation al-Sâmarî السَّامِرِيُّ is an adjectival noun denoting the persons descent or origin. Sâmari was one of the many Egyptians who had joined the Israelites on their exodus from Egypt (Ibn ‘Abbâs ). Most probably, the word is derived from shemer. In the Coptic language, shemer means “foreigner.” Sumrat is a colour between fair and black. The golden calf symbolizes the glamor of this life (cf. 20:131)

فَأَخْرَجَ لَهُمْ عِجْلًا جَسَدًا لَّهُ خُوَارٌ فَقَالُوا هَـٰذَا إِلَـٰهُكُمْ وَإِلَـٰهُ مُوسَىٰ فَنَسِيَ

20:88 The interpolation “it came to pass” is necessary because of the change from the direct speech in the preceding verse to the indirect in this one and in the sequence. Sâmarî symbolizes those who are astray and who lead others astray. Sâmarî in his vision thinks that he has recognized God in the shape of a bull, and he chose to worship him instead of the Real One. When Sâmarî said, “I perceived that which they did not perceive,” قَالَ بَصُرْتُ بِمَا لَمْ يَبْصُرُوا, he spoke from his false visionary certainty. It is just such visionary certainty that even today drags along the idol-worshipper.

أَفَلَا يَرَوْنَ أَلَّا يَرْجِعُ إِلَيْهِمْ قَوْلًا وَلَا يَمْلِكُ لَهُمْ ضَرًّا وَلَا نَفْعًا

20:89 The argument put forth in the words, “Could they not see that this made them no answer and could neither avoid harm to them nor do good?” shows that the real Lord not only listens to prayers but also gives reply to His true worshippers.

إِنَّ لَكَ أَلَّا تَجُوعَ فِيهَا وَلَا تَعْرَى ﴿١١٨﴾ وَأَنَّكَ لَا تَظْمَأُ فِيهَا وَلَا تَضْحَىٰ

20:118-119 Protection from heat, food, and clothing to cover the body are the references to the amenities that are conjoined to civilized life.

فَأَكَلَا مِنْهَا فَبَدَتْ لَهُمَا سَوْآتُهُمَا وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِن وَرَقِ الْجَنَّةِ ۚ وَعَصَىٰ آدَمُ رَبَّهُ فَغَوَى ﴿١٢١﴾ ثُمَّ اجْتَبَاهُ رَبُّهُ فَتَابَ عَلَيْهِ وَهَدَىٰ

20:121-122 A brief account of the lapse by human beings as symbolized by Adam is given here. Lapse is unintentional and not out of stubbornness and pride. Here, the dogma of original sin is traced to its very root and then refuted. It is made clear that sin forms no part of the heritage of man and that he is punished only for his own trespasses and offences. If it were not possible for a human being to get rid of sin, then the very purpose of Divine punishment is defeated. The “forbidden tree” is simply an allegory of the limits Allâh has set on our desires and actions. Human lapse, symbolized here by Adam is only an error of judgment: it is inadvertent and involuntary, not at all intentional or deliberate. The verse tells that negligence is one of the recurrent characteristics of the human race (Râzî). Since the faculty of conceptual thinking is a human beings endowment, his forgetting is an evidence of the weakness that is characteristic of the human race (4:28). This emphasizes once again the necessity of Revelation and the human beings dependence on unceasing Divine guidance, as pointed out in verse 113. Therefore, Allâh has sent His Laws through His Messengers to every nation, and that Law was not a burden. Divine Law is a blessing, since it repeatedly informs us of the bounds we have to keep in order to secure happiness and prosperity. In this chapter the detailed account of Adam is given also with the object to refuting the Paulian idea of many Christians that the Divine Law is a burden or even a curse. Christianity has a link to Mosaic dispensation. Moses was a Law-giving Prophet; if the Law was a curse then Moses should have been condemned and denounced.

قَالَ اهْبِطَا مِنْهَا جَمِيعًا ۖ بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ ۖ فَإِمَّا يَأْتِيَنَّكُم مِّنِّي هُدًى فَمَنِ اتَّبَعَ هُدَايَ فَلَا يَضِلُّ وَلَا يَشْقَىٰ

20:123 The words “both parties” in the statement “Go hence! Both parties one and all, you being enemies one to another” refers to the fighting and contesting parties, not Adam and his wife. The words that follow explain this context.

وَلَوْلَا كَلِمَةٌ سَبَقَتْ مِن رَّبِّكَ لَكَانَ لِزَامًا وَأَجَلٌ مُّسَمًّى

20:129 The reference is to قَالَ عَذَابِي أُصِيبُ بِهِ مَنْ أَشَاءُ ۖ وَرَحْمَتِي وَسِعَتْ كُلَّ شَيْءٍ “As for My punishment, I inflict on whom I will, but My Mercy embraces all things” (7:156).

21. CHAPTER سورة الأنبياء

The Prophets

(Revealed before Hijrah)

The last chapter dealt with the account of Moses, and contrasted it with the growth of evil in individuals like Pharaoh and Sâmarî. It concluded with a warning against sin and evil and an exhortation to the purification of the soul with prayer and praise. This chapter begins with the external obstacles placed by evil against such purification, illustrating this with reference to Abrahams fight against idolatry, Lots fight against unnatural wickedness, Noahs against unbelief, Davids and Solomons against injustice, Jobs against impatience, the fight of Ismâîl, Idris (Enoch) and Dhul-Kifl against want of steady perseverance, Zunnûns fight against hasty anger, Zachariahs against spiritual isolation, and Marys against the lusts of this worldly life. Each of the accounts is designed to illustrate a specific point about the souls purification. Prophets were human beings and had to win their ground against resistance from evil. If we had inherited sin and could not shed it, then there would be no sense or justification in punishing sinners nor there a point in sending long chains of Divine Messengers. The narration of the Prophets is meant to illustrate the continuity and intrinsic unity of all Divine Revelations and of the human beings spiritual experience. The chapter points to another Divine Law, which is that whenever spiritual darkness enshrouds a nation, Allâh envoys a Messenger. The chapter deals more with the deliverance of the righteous than the punishment of the evil, more with the triumph of truth than the annihilation of falsehood.

This chapter also exhorts us of the favours of Allâh to the righteous and informs us, in verse 94, in His words, “Whoever does deeds of righteousness and is a believer will find there is no disapproval of his endeavors” (21:94; 101;). Abraham was saved from being burnt by fire just as Noah was saved from the rising waters (21:76), Lot from an earthquake (21:71; 74), David from the conspirators who climbed the walls of his palace (38:21-22), Job from the thirst of the desert (21:84), Jonas from drowning in the sea (21:88), Zachariah from being left alone without an heir (21:89), Moses from the tides of the ocean (20:78), Jesus from the cross (3:55; 4:157), and the Holy Prophet (pbuh) from the murdering schemes of his opponents. At the end of the chapter we are taught the prayer to achieve this goal.

وَمَا جَعَلْنَاهُمْ جَسَدًا لَّا يَأْكُلُونَ الطَّعَامَ وَمَا كَانُوا خَالِدِينَ

21:8 All appointees of Allâh were human beings and differed from other humans by rank and distinction but not in their basic nature. The verse denies any supernatural quality in the Prophets, and Jesus is not an exception. If Jesus is in heaven, as some Muslims believe, waiting for his return to earth, then he must be getting his daily meals from somewhere. The verse also informs us that “neither were they people given unusually long lives”وَمَا كَانُوا خَالِدِينَ. If Jesus were still alive in heaven, he would now be more than 2000 years old. This sentence also debunks the beliefs of some Muslims who think that earlier Prophets remained among their followers for centuries. This may be true of their teachings, but not of the Prophets themselves. Only a bit further down, the assertion of a limited lifespan is generalized to all human beings: “We have not assigned to any human being before you an unusually prolonged life. If you die shall they live unusually long?” (21:34). No exception to this Divine Law has been mentioned. All Prophets had a mortal body that needed food for its support, and every one of them tasted death. Therefore it should not be insisted that verse 3:55 describes a bodily ascension of Jesus into heaven. We should make use of our understanding, as required by the Holy Qur’ân (21:10).

لَقَدْ أَنزَلْنَا إِلَيْكُمْ كِتَابًا فِيهِ ذِكْرُكُمْ ۖ أَفَلَا تَعْقِلُونَ

21:10 When the opponents of the Holy Qur’ân demanded a sign of destruction, they are told that the Holy Qur’ân has been revealed not to destroy them but to make them a great and eminent nation. This is an allusion to the dignity and happiness that a human being may attain by following the precepts laid down in the Holy Qur’ân.

لَوْ كَانَ فِيهِمَا آلِهَةٌ إِلَّا اللَّهُ لَفَسَدَتَا ۚ فَسُبْحَانَ اللَّهِ رَبِّ الْعَرْشِ عَمَّا يَصِفُونَ

21:22 Allâh is spoken of as the “Lord and Nourisher to perfection (Rabb رَبِّ ) of the Throne of Power” (al-‘Arshالْعَرْشِ). Everything in existence is subject to the Divine Law, or the laws of nature, as atheists would say. In these laws there is order, regularity, and precision. Everything is finely adjusted, so much that even a small deviation would cause a collapse of the fine balance. The history of the natural sciences consists of attempts to unify seemingly different phenomena as manifestations of a more unified law. The quest for a unified theory describing all phenomena in the universe is the highest goal of theoretical physics. One Law points to One Author and Maintainer of that Law. The unity of Law is a clear proof of the Unity of the Maker.

لَا يَسْبِقُونَهُ بِالْقَوْلِ وَهُم بِأَمْرِهِ يَعْمَلُونَبَلْ عِبَادٌ مُّكْرَمُونَ

21:27 This verse affords a conclusive proof of the innocence of the Prophets. The context shows clearly that the verse speaks of the Prophets who are close to Him and are wholly dedicated to Him (عِبَادٌ مُّكْرَمُونَ). Their being close to Him is a metaphorical expression of their spiritual eminence and place of honour in His sight, and does not bear any special connotation of physical nearness, as Allâh is limitless in space as well as in time (Kashshaf; Râzî.).

أَوَلَمْ يَرَ الَّذِينَ كَفَرُوا أَنَّ السَّمَاوَاتِ وَالْأَرْضَ كَانَتَا رَتْقًا فَفَتَقْنَاهُمَا ۖ وَجَعَلْنَا مِنَ الْمَاءِ كُلَّ شَيْءٍ حَيٍّ

21: 30 This verse points to the unitary origin of all matter and all life. The unmistakable reference to the unitary origin of the universe, dubbed here “the heavens and the earth,” strikingly anticipates the modern view of astrophysicists that the universe originated and expanded from one tiny point. Very little was known of biology and biochemistry in those days, but the Holy Qur’ân, in the clearest terms, speaks of water as the element from which all life originated and water as a necessity for life.

وَجَعَلْنَا فِي الْأَرْضِ رَوَاسِيَ أَن تَمِيدَ بِهِمْ وَجَعَلْنَا فِيهَا فِجَاجًا سُبُلًا لَّعَلَّهُمْ يَهْتَدُونَ

21:31 This verse points to the great upheavals and violent agitations that led to the formation of the mountains before human beings existence on earth. The mountains owe their rise to the gradual balancing process to which the solid crust of the earth is subjected. The mountains are as pegs, symbols of the firmness and relative equilibrium that the surface of the earth has gradually achieved in the course of its geological history. In the cosmic space are aggregations of matter, which form planets, stars, nebulae, or galaxies. They may have the shape of mountains and pyramids. They are suspended in space and move in their respective orbits, and each orbit or sphere contains a kind of matter in which it floats and which is a source of our protection from some deadly particles. The Holy Book is not a treatise on science. It merely refers to a certain phenomenon in nature for the purpose of elucidating the principles underlying nature. Since it comes from the Omniscient, All-Knowing Allâh, it cannot import wrong knowledge. Such scientific truths were mentioned in the Holy Qur’ân at a time when no one knew them. The Holy Qur’ân inspired the early Muslims to rescue astronomy from the clutches of astrology and place it on a strictly scientific basis, leading to many valuable discoveries.

قُلْنَا يَا نَارُ كُونِي بَرْدًا وَسَلَامًا عَلَىٰ إِبْرَاهِيمَ

21:69 The enemies of Abraham planned to kill Abraham by burning him in fire (cf. 29:24). Neither the previous verse 21:68, nor the following verse, nor anywhere else does the Holy Qur’ân state that Abrahams enemies did actually manage to throw him into fire. According to this verse Allâh countered their plan (see also 29:24; 37:97-98). There are many fictional accounts concerning Abraham and the fire, but all are products of peoples imagination, unfounded in the Holy Qur’ân.

وَدَاوُودَ وَسُلَيْمَانَ إِذْ يَحْكُمَانِ فِي الْحَرْثِ إِذْ نَفَشَتْ فِيهِ غَنَمُ الْقَوْمِ وَكُنَّا لِحُكْمِهِمْ شَاهِدِينَ

21:78 Al-Harthالْحَرْثِ “a certain crop”. The suffix al ال before harth حَرْثِ specifies the reference being made. Al-Harthالْحَرْثِ may also stand for Davids land that he ruled, and Ghanam al-Qaum غَنَمُ الْقَوْمِ “sheep of a certain people” may signify those neighbouring tribes who infringed upon the borders of the land under Davids rule. The reference is to the measures, which David and Solomon adopted to repel their enemies raids. David was a great warrior, so he favoured adopting a strong and severe policy; Solomon, however, wished to pursue a milder policy. Since both had been inspired by a deep sense of justice, Allâh “bore witness to their judgments.”

فَفَهَّمْنَاهَا سُلَيْمَانَ ۚ وَكُلًّا آتَيْنَا حُكْمًا وَعِلْمًا ۚ وَسَخَّرْنَا مَعَ دَاوُودَ الْجِبَالَ يُسَبِّحْنَ وَالطَّيْرَ ۚ وَكُنَّا فَاعِلِينَ ﴿٧٩﴾ وَعَلَّمْنَاهُ صَنْعَةَ لَبُوسٍ لَّكُمْ لِتُحْصِنَكُم مِّن بَأْسِكُمْ

21:79-80 Allâh taught David “the art of making coats of iron” to be used in warfare by his soldiers. The words also allude to the fact that it is Allâh Who teaches how to make garments of taqwa (7:26), which guard against sin, harm, distress, and fear. The “subjugation of birds” is the use of birds for rapid communication (e.g. carrier pigeons), and the subjugation of mountains is the submission of the dwellers of mountains. Just as the Qaryah قَرية (city) is sometimes used in the sense of Ahl Qaryah أهل القرية, the inhabitants of a city (cf.:21:95; 22:47), so al-Jibâl الْجِبَالَ stands for Ahl al-Jibâl الْجِبَالَ أهل. We have to account for the suffix al in the words al-Jibâl الْجِبَالَ and al-Tair الطَّيْر. The suffix al specifies the meanings of these words, and thus is not to be used in literal sense. That “the mountains celebrated the Glory (of Allâh)” الْجِبَالَ يُسَبِّحْنَ is an indication that the dwellers in the mountains followed the faith of David, the true faith of belief in One God. According to some interpreters Al-Jibâl الْجِبَالَ also stands for “powerful nations,” as in 19:90 and 20:105.

وَلِسُلَيْمَانَ الرِّيحَ عَاصِفَةً تَجْرِي بِأَمْرِهِ إِلَى الْأَرْضِ الَّتِي بَارَكْنَا فِيهَا ۚ

21:81 “Subjugation of winds” is an indication that Solomon used the knowledge about the blowing of winds to propel sailing ships for warfare and trade.

وَتَقَطَّعُوا أَمْرَهُم بَيْنَهُمْ ۖ كُلٌّ إِلَيْنَا رَاجِعُونَ

21:93 The sudden turn of the discourse from the second-person plural to third-person is indicative of Allâh’s disapproval, i.e., His turning away from those who tried to break the believers unity.

وَحَرَامٌ عَلَىٰ قَرْيَةٍ أَهْلَكْنَاهَا أَنَّهُمْ لَا يَرْجِعُونَ

21:95 This verse informs us of the inviolable Divine Law: those nations that are dead as a result of Divine punishment will not return to power again.

وَاقْتَرَبَ الْوَعْدُ الْحَقُّ فَإِذَا هِيَ شَاخِصَةٌ أَبْصَارُ الَّذِينَ كَفَرُوا يَا وَيْلَنَا قَدْ كُنَّا فِي غَفْلَةٍ مِّنْ هَـٰذَا بَلْ كُنَّا ظَالِمِينَ

21:97 This verse again contains a great prophecy about the destruction of the forces of “falsehood” in later days. That is, the forces of “Gog and Magog” will lose their power. Gog and Magog symbolize “those powers that are let loose”, and who “will come crashing down from every height” with their air power, and “from the crest of every wave” with their trading ships and warships in the oceans (cf. 18:99-100; 21:96).

إِنَّ الَّذِينَ سَبَقَتْ لَهُم مِّنَّا الْحُسْنَىٰ أُولَـٰئِكَ عَنْهَا مُبْعَدُونَ ﴿١٠١﴾ لَا يَسْمَعُونَ حَسِيسَهَا ۖ وَهُمْ فِي مَا اشْتَهَتْ أَنفُسُهُمْ خَالِدُونَ

21:101-102 These two verses indicate that, as for those who are righteous servants of Allâh and to whom He has promised a most fair treatment, they shall be kept far removed from the punishments in this world and the Hereafter. They will not hear the slightest sound thereof, let alone enter it. This refutes the idea of some who read into verse 19:72 that even the righteous shall first go to Hell.

يَوْمَ نَطْوِي السَّمَاءَ كَطَيِّ السِّجِلِّ لِلْكُتُبِ ۚ كَمَا بَدَأْنَا أَوَّلَ خَلْقٍ نُّعِيدُهُ ۚ وَعْدًا عَلَيْنَا ۚ إِنَّا كُنَّا فَاعِلِينَ

21:104 This verse contains the mystery of the start of creation, the mystery beyond the “Big Bang.” Allâh informs us here that it was an “unrolling of heavens like the unrolling of the written scrolls of a book.” Reference to a “book” signifies the knowledge of each “word” written on this universe by Allâh, He being the All-Knowing.

وَلَقَدْ كَتَبْنَا فِي الزَّبُورِ مِن بَعْدِ الذِّكْرِ أَنَّ الْأَرْضَ يَرِثُهَا عِبَادِيَ الصَّالِحُونَ

21:105 According to Ibn Jarîr al-Zabû الزَّبُورِis a generic term denoting any Book of wisdom. This is meant here. The word zabûr is derived from zabarajIk which means to throw stones, pelt with stones (Lane; Lisân; Tâj). Zubrat is a fragment of iron, lump of iron, mane of iron, big piece of iron. We were told before (cf. 21:80) that Allâh taught David the art of making iron coats. Hence al-Zabûr الزَّبُورِin its deeper meaning also contains references to some scientific knowledge related to iron that was given to David. Very often al-Zabûr refers to the book of Psalms supposed to be from David. In this sense al-Zabûr can mean the Divine Scripture given to David containing spiritual and scientific knowledge.

With reference to the prophecies in the Book of David and the other later Divine Scriptures, the verse reminds us that the “land” will be possessed by عِبَادِيَ الصَّالِحُونَ – “the true worshippers.” The land can be the land of Palestine or some other. During the caliphate of ‘Umar(rz), Muslims became the rulers of Palestine, and soon after, their rule extended from Spain to the borders of China. Al-Ardzالْأَرْضَ (the earth) is not limited to a particular place or a country or to our planet. The verse is an echo of a great prophecy given in the preceding verse. The promise is given to the عِبَادِيَ الصَّالِحُونَ – “righteous servants” of Allâh who are His true worshippers and not to those who profess to be Muslims with their tongues. The following verse reinstates this reference and reinforces the necessity of worship.

22. CHAPTER سورة الحج

The Pilgrimage

(Revealed after Hijrah)

The previous five chapters dealt with Messengers who were appointed to proclaim the Truth and show the guidance to overcome evil. The following four chapters carve out the specifics of dealing with the environments and methods wherewith to enhance our spiritual progress. This chapter focuses on the implication of pilgrimage, sacrifices, striving hard, and fighting in defense. It also deals with the fall of Makkah, the emigration to Madînah, and victory over the Byzantines, over Persia, and over the Jewish tribes.

إِنَّ اللَّهَ يُدْخِلُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ يُحَلَّوْنَ فِيهَا مِنْ أَسَاوِرَ مِن ذَهَبٍ وَلُؤْلُؤًا ۖ وَلِبَاسُهُمْ فِيهَا حَرِيرٌ

22:23 The Holy Prophet (pbuh) and his Companions were well aware that “gardens served with running streams” and “ornaments of bracelets of gold and pearls” and “raiment of silk” were references to the rich and fertile lands ruled by the kings of Persia and the Emperors of the Byzantium, and the lands of Mesopotamia and Syria. The Holy Prophet (pbuh) is reported to have said, “The Nile and the Euphrates are two of the rivers of Paradise” (Abû Muslim). This saying of the Holy Prophet (pbuh) explains this verse.

ثُمَّ لْيَقْضُوا تَفَثَهُمْ وَلْيُوفُوا نُذُورَهُمْ وَلْيَطَّوَّفُوا بِالْبَيْتِ الْعَتِيقِ

22:29 According to Ibn Jarîr the phrase Thumma la-Yaqdzu tafatha-humثُمَّ لْيَقْضُوا تَفَثَهُمْ means, “Then let them complete the rites of worship incumbent on them by virtue of their pilgrimage.”

لَن يَنَالَ اللَّهَ لُحُومُهَا وَلَا دِمَاؤُهَا وَلَـٰكِن يَنَالُهُ التَّقْوَىٰ مِنكُمْ ۚ

22:37 The verse sheds light on the essence, inwardness, and real object and purpose of sacrifice. Sacrifice in Islam does not serve the purpose of appeasing an offended deity. The object underlying sacrifice is to realize and proclaim the Oneness of Allâh by sacrificing our desires and aspirations for His sake. The subject of sacrifice is interrelated with the Pilgrimage, as every Pilgrimage (hajj) requires the sacrifice of an animal. It is the lesson of sacrifice that is taught in Pilgrimage. When an animal is sacrificed, Allâh’s name is mentioned over it, reminding us that we are sacrificing something over which we hold control, and that it is Allâh who holds control over us.

أُذِنَ لِلَّذِينَ يُقَاتَلُونَ بِأَنَّهُمْ ظُلِمُوا

22:39 In the preceding verse Allâh gave a promise to “defend the believers.” In connection with this promise the present verse enunciates the permission to fight physically in self-defense. This is the earliest Qur’ânic reference to the problem of war. The principle of war to be waged in self-defense, and only in self-defense, has been further elaborated in the chapter of Al-Baqarah as well as some other places of the Holy Qur’ân. The defense of religious freedom is the foremost cause for which arms may be taken up (see also 2:193). Religious freedom, which is enjoined by the Holy Qur’ân, has not yet been surpassed by the most civilized and tolerant of nations. It allows war only to defend ones faith, honour, life, and country. Otherwise the Holy Qur’ân has attached very great importance and sanctity to human life (5:32; 17:33). The section under comment lays down the conditions under which Muslims can take up arms.

الَّذِينَ أُخْرِجُوا مِن دِيَارِهِم بِغَيْرِ حَقٍّ إِلَّا أَن يَقُولُوا رَبُّنَا اللَّهُ ۗ وَلَوْلَا دَفْعُ اللَّهِ النَّاسَ بَعْضَهُم بِبَعْضٍ لَّهُدِّمَتْ صَوَامِعُ وَبِيَعٌ وَصَلَوَاتٌ وَمَسَاجِدُ يُذْكَرُ فِيهَا اسْمُ اللَّهِ كَثِيرًا ۗ

22:40 Just a few verses before, religious rites of other people were acknowledged: “We have prescribed certain rites of worship for every people” (22:34). Now the places of worship of other faiths are shown respect when He says, “Cloisters and churches and synagogues and mosques are the places where Allâh’s name is being mentioned.” This is because He said that He has created His creatures to worship Him (51:56). Allâh says, “He has decreed that you should not worship any but Him” (17:23). This means that human beings have an inherent inclination to worship Allâh, however often worship their own poor and limited idea of God. Thus He is worshipped in every object of worship: the worship is inherent in us and does not need to be prescribed. Often the object of worship that people consider proper is not, as it reflects misconception on the part of the people, who envision an „image of Allâh“ in the form of a created thing. Often the object of worship that people consider proper is not, as it reflects misconception on the part of the people, who envision their deity in the form of a created thing. These images take the forms like a star, the sun, monkeys (Hanumân) or other animals or human beings (cf. 35:13-15). That is why we are told to pray, “Show us the right and straight path (1:6).” His special favour guides us to the right path that leads to Him.

وَيَسْتَعْجِلُونَكَ بِالْعَذَابِ وَلَن يُخْلِفَ اللَّهُ وَعْدَهُ ۚ وَإِنَّ يَوْمًا عِندَ رَبِّكَ كَأَلْفِ سَنَةٍ مِّمَّا تَعُدُّونَ

22:47 “One day with your Lord is (sometimes) equal to one thousand years by your counting.” The Holy Prophet (pbuh) is reported to have said that the first three centuries of Islam would be its best period, after which falsehood would spread and a period of darkness would set in that will extend to over a thousand years (Tirmidhî). This saying of the Holy Prophet (pbuh) explains the verse under discussion. Those spoken of here are the opponents of truth who were to come later and who have been allowed to oppose the advancement of Islam for a thousand years (see also 6:57; 8:32; 13:6;20:102; 32:5).

وَمَا أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ وَلَا نَبِيٍّ إِلَّا إِذَا تَمَنَّىٰ أَلْقَى الشَّيْطَانُ فِي أُمْنِيَّتِهِ فَيَنسَخُ اللَّهُ مَا يُلْقِي الشَّيْطَانُ ثُمَّ يُحْكِمُ اللَّهُ آيَاتِهِ ۗ

22:52 “When he (the Prophet) longed (to attain what he sought), satan (interfered and) put hindrances in the way of what he sought after.” It is not possible for satan to interfere with the purity of the Qur’ânic Revelation. The word Tamannâ تَمَنَّىٰ, “to long for or to wish,” signifies the desire to attain to that which is liked by the Prophets. What every Prophet desires is the establishment of the Truth, and it is with this desire that satan interferes.

Some careless, prejudiced Christian writers connect the revelation of this verse to the false story of what they call “the lapse” of Muhammad (pbuh). They say that one day at Makkah when the Prophet recited the 20th. and 21st. verses of chapter 53 (Al-Najm), satan put in his mouth the words, “These are exalted goddesses and their intercession is hoped for” (Tilkal Gharâniq al-Ûlâ wa inna shafâ‘atahum ma laturajja تِلك غرائق الاولئ وإنٌي شفاعة هم ماترجع They claim that it was the Prophets compromise with idolatry. All sound and reliable writers (Kathîr; Râzi; Baidzawî) have rejected this story. The critics of Islam rely for such stories upon Waqîdî, the inveterate liar and fabricator of reports (‘Ainî; Qâzî Ayyâd; Nawâwî). It is further alleged that this verse was revealed in connection with this incident. But the fact is that chapter 53 was revealed in the fifth year of the call and this chapter in the twelfth and thirteenth year, on the eve of the Holy Prophets departure from Makkah to Madînah. It is because of this purported inconsistency that it is said that the chapter was revealed partly before and partly after Hijrah. Dhahhak, however, holds the view that the whole of this chapter was revealed after the Hijrah. The reply given by Allâh can be found in verses 57:59 and 5:62-63.

ذَ‌ٰلِكَ بِأَنَّ اللَّهَ يُولِجُ اللَّيْلَ فِي النَّهَارِ وَيُولِجُ النَّهَارَ فِي اللَّيْلِ

22:61 Nahârالنَّهَار stands for power and prosperity and Lail لَّيْلِ the loss of power. Thus “making the night gain on the day” refers here to the turn of fortune, in the form of the rise and fall of nations.

أَلَمْ تَعْلَمْ أَنَّ اللَّهَ يَعْلَمُ مَا فِي السَّمَاءِ وَالْأَرْضِ ۗ إِنَّ ذَ‌ٰلِكَ فِي كِتَابٍ ۚ إِنَّ ذَ‌ٰلِكَ عَلَى اللَّهِ يَسِيرٌ

22:70 This verse puts forward three arguments against idolatry: 1) human knowledge and reason (أَلَمْ تَعْلَمْ); 2) the verdict of history (إِنَّ ذَ‌ٰلِكَ فِي كِتَاب ); 3) the ease with which Allâh destroys the dwellings of the wrongdoers (إِنَّ ذَ‌ٰلِكَ عَلَى اللَّهِ يَسِيرٌ.).

23. CHAPTER سورة المؤمنون

The Believers

(Revealed before Hijrah)

This chapter deals with the virtues that are the seedbed of Faith, especially in an environment in which truth is denied and its votaries are insulted and persecuted. Emphasis is laid on the unceasing Divine guidance manifested in a long chain of God-inspired Prophets.

In the previous chapter conditions for the victories of the Faithful were mentioned. Permission for self-defense against wrongful aggression was given. In this chapter some additional prerequisites for success are explained. They are summarized in the first nine verses. These verses describe the seven spiritual stages of spiritual evolution. In verses 13 and 14 seven physical stages of evolution are mentioned. The chapter begins with a brief description of the attributes and characteristics of the Believers.

وَالَّذِينَ هُمْ عَنِ اللَّغْوِ مُعْرِضُونَ

23:3 Laghw اللَّغْوِis vain talk or thought and futile and frivolous action. To avoid laghw is the first condition of success. This includes vain talk related to some verses of the Holy Qur’ân (cf. 22:52), e.g., How long was the rod of Moses? What kind of wood was used by Noah to construct the ship? If Allâh is All-Mighty, can He can also send the righteous to Hell, and so on. Similarly, inventing stories about verses not understood by simple people also belongs to the category of laghw (cf. 5:57; for example 3:45-49; 19:16-30; 27:16-23)

إِلَّا عَلَىٰ أَزْوَاجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَانُهُمْ

23:6 The particle aw أو does not denote an alternative with the meaning “or” but in the sense of “rather,” in the nature of an explanatory amplification, as is used in 25:62. It should not be inferred from this verse that sexual intercourse with ones female slave is permitted without marriage. This assumption is contradicted by the Holy Qur’ân (see 4:3,24,25; 24:32). Just as the word muminûn مؤمنون, “believers,” applies to men and women alike, and the term Azwâj أَزْوَاج, “spouses,” also denotes both the wife and the husband, so there is no reason for attributing to the phrase mâ malakat aimân-u-kum مَا مَلَكَتْ أَيْمَانُهُمْ the meaning of “their female slave.” The phrase does not relate to slaves at all, but has the same meaning as in 4:24, that is, those whom they rightfully possess through wedlock.

الَّذِينَ يَرِثُونَ الْفِرْدَوْسَ هُمْ فِيهَا خَالِدُونَ

23:11 Firdaws الْفِرْدَوْسis a garden that contains everything that should be in a garden, and which produces opulently and of various kind, and is broad, wide, capacious, and comfortable (Tâj). The verse means that, as they brought death over their desires, so in return they will be given ever-lasting life.

وَلَقَدْ خَلَقْنَا الْإِنسَانَ مِن سُلَالَةٍ مِّن طِينٍ

23:12-14 Sulâlah سُلَالَةٍ in its root expresses the process of evolution, starting from the inorganic state to the organic, then from a single cell to organized cells, then to the state of primitive animals, and, finally, a human being. The creation of the human being is here traced back to earth, as the life-germ in sperm is an extract of food that is drawn from earth in whatever form it may be. The verses show that the human soul is not implanted into the human body from outside but grows in the body as it develops.

وَشَجَرَةً تَخْرُجُ مِن طُورِ سَيْنَاءَ تَنبُتُ بِالدُّهْنِ وَصِبْغٍ لِّلْآكِلِينَ

23:20 The olive tree symbolizes the Muslim nation (see 24:35). It reminds us of the prophecy of Deut. 33.2.

وَجَعَلْنَا ابْنَ مَرْيَمَ وَأُمَّهُ آيَةً وَآوَيْنَاهُمَا إِلَىٰ رَبْوَةٍ ذَاتِ قَرَارٍ وَمَعِينٍ

23:50 This verse gives us a clue to the mystery of the disappearance of Jesus after the event of the Cross. According to the Gospels, Jesus was affixed to the cross merely with ropes and not with nails, and hung there only for a few hours. In this short period he could not have died. This verse indicates that having been delivered from the clutches of his enemies he was given refuge at some place described as Rabwah رَبْوَةٍ. Rabwah رَبْوَةٍ means a land worth living; lofty plateau; land abounding in green and fruitful valleys and with springs of running water.

يَا أَيُّهَا الرُّسُلُ كُلُوا مِنَ الطَّيِّبَاتِ وَاعْمَلوا صَالِحًا ۖ

23:51 “Eat of the things which are clean, good and pure and (thus) do good works” points to a connection between the food one eats and ones deeds.

بِالْعَذَابِ فَمَا اسْتَكَانُوا لِرَبِّهِمْ وَمَا يَتَضَرَّعُونَ

23:76 This is an allusion to the famine that overtook the Makkans after the Emigration of the Holy Prophet (pbuh).

قُل رَّبِّ إِمَّا تُرِيَنِّي مَا يُوعَدُونَ

23:93 This portion of the chapter was revealed toward the end of the Makkan period. The Emigration of the Holy Prophet (pbuh) was an indication that Divine punishment was about to overtake the pagan Makkans.

وَمِن وَرَائِهِم بَرْزَخٌ إِلَىٰ يَوْمِ يُبْعَثُونَ

23:100 Berzakhبَرْزَخٌ is a barrier. Berzakh denotes the intermediate state from the time of death to the day of Resurrection. It is an intermediate state of incomplete realization of the Requital. The verse also asserts that the dead can never return to life in this world. The dissolution of the barrier on the Day of Resurrection does not mean that people will return to this world. The Day of Resurrection will spell the end of our earth (cf. 21:104), and there is no question of returning to the present life (Kashshaf).

24. CHAPTER سورة النور

The Light

(Revealed after Hijrah)

This chapter is named after the Divine Attribute of Light (Nûr), which is the Attribute of Allâh’s Incomparability, mentioned in verse 35. The chapter focuses on Allâh’s relationship to human beings. Every Light that is visible in the heights or in the valleys, whether in the soul or in bodies, whether personal or impersonal, whether apparent or hidden, whether in the mind or outside it, is a bounty of this Grace. It envelops everything and nothing is deprived of this Light. It pierces all objects and casts no shadow.

In the title-giving verse of this chapter we encounter the metaphor Nûr alâ Nûr—Light upon Light, over and over. Allâh Himself is the Source of all Lights and the fountainhead of all mercies and laws. The second occurrence of “light” in the metaphor can be interpreted to represent such of Allâh’s servants who will receive His Light. That is to say that there shall be servants of Allâh who shall receive Allâh’s Light and will guide others who are groping in darkness (cf.: 24:55). The preceding chapter assured us that through the grace of the Holy Qur’ân Allâh would keep raising servants of Him who would win His pleasure.

الزَّانِيَةُ وَالزَّانِي فَاجْلِدُوا كُلَّ وَاحِدٍ مِّنْهُمَا مِائَةَ جَلْدَةٍ ۖ وَلَا تَأْخُذْكُم بِهِمَا رَأْفَةٌ فِي دِينِ اللَّهِ

24:2 The first ten verses of this chapter serve to explain to the first ten verses of the previous chapter, notably in verses 23:5-7. The environmental and social influences that wreck our spiritual and social life have to do with sexuality and its misuse, whether in the form of unregulated behaviour of false charges or scandals, or in breaching the refined conventions of personal or domestic privacy. Avoiding pitfalls in such matters enables us to rise to a state that allows us to perceive Divine Light. Chastity is a moral virtue that Allâh holds in high esteem (cf.21:91; 66:12). Zina زناis voluntary sexual intercourse between a man and woman not married to one another. It covers both adultery and fornication. From the old Scriptures times through centuries of Christian teachings, sins of sexual transgression have been among the most dreaded and denounced. In ancient Israel the penalty for adultery was death by stoning. The Roman Catholic Church, in medieval times, considered this unlawful intercourse no less sinful than murder. In Puritan America sexual sinners were at the risk of being flogged, shackled, or ostracized. The Holy Qur’âns rulings on one hand abolish the cruellest forms of punishment for zina BÃk but at the same time denounce this practice in the strongest possible words. It makes clear that this act is punishable, though not by stoning to death as recommended in the Jewish Scriptures; it does not carry a punishment equivalent to murder, but it demands a strong punishment. This punishment can only be in the form of flogging, which is not intended to cause serious injury and not in the form of more serious beatings or stoning. In order to stop possible misuse of this Divine injunction, Allâh imposes a highly restrictive condition on carrying out this punishment. The verse obliges the accuser to bring forward four respectable eyewitnesses. If he fails to do so, he himself must receive this punishment (24:4).

وَالَّذِينَ يَرْمُونَ الْمُحْصَنَاتِ ثُمَّ لَمْ يَأْتُوا بِأَرْبَعَةِ شُهَدَاءَ فَاجْلِدُوهُمْ ثَمَانِينَ جَلْدَةً وَلَا تَقْبَلُوا لَهُمْ شَهَادَةً أَبَدًا

24:4 Muhsinât الْمُحْصَنَاتِ are chaste women, i.e., women who are fortified against unchasteness, implying that from a legal perspective every woman must be considered chaste unless at least four eyewitnesses to the contrary produce a conclusive proof. It is obvious that the implication of this injunction applies to protect women from false accusation by men.

إِنَّ الَّذِينَ جَاءُوا بِالْإِفْكِ عُصْبَةٌ مِّنكُمْ ۚ لَا تَحْسَبُوهُ شَرًّا لَّكُم ۖ بَلْ هُوَ خَيْرٌ لَّكُمْ ۚ لِكُلِّ امْرِئٍ مِّنْهُم مَّا اكْتَسَبَ مِنَ الْإِثْمِ ۚ

24:11 Verses 11-13 illustrate the practical application of the rulings laid out in verses 1-10. The verses refer to an incident related to ‘Âishah(rz) , the wife of the Holy Prophet (pbuh). While the Holy Prophet was returning from the campaign against the tribe of Mustaliq in the year 5 A.H., his wife ‘Âisha, who accompanied him on that expedition, was inadvertently left behind. A group of the Muslim soldiers she was travelling with struck camp before dawn a short distance from Madînah. ‘Âisha went out some distance from the camp to attend to the call of nature. Because of her absence, her attendants assumed that ‘Âisha had joined another section of the group and left the camp before the break of dawn. When ‘Âisha returned, realizing the camel and the men had departed without her, she sat down in her helplessness. Safwân, son of Mu‘attal, found and recognized her, and brought her to the next halting place of the troop (Bukhârî 52:15). The hypocrites of Madînah led by Abdullah bin Ubayy bin Salûl spread false rumors about alleged misconduct on the part of ‘Âishah(rz). ‘Abdullah bin ‘Ubayy bin Salûl was the known chief of the hypocrites (Bukhârî 64/36).

The sentence walladhi tawalla وَالَّذِي تَوَلَّىٰ كِبْرَهُ مِنْهُمْ also means, “He who has taken in hand to magnify it,” or “who played the major part,” referring to those who play major roles in accusing women. In this case, it was ‘Abdullah bin ‘Ubayy bin Salûl (Bukhârî 64/36). Here, as is the case with all Qur’ânic allusions to historical events, the mention of this episode is to bring out an ethical proposition valid for all times under all social circumstances.

إِنَّ الَّذِينَ يُحِبُّونَ أَن تَشِيعَ الْفَاحِشَةُ فِي الَّذِينَ آمَنُوا لَهُمْ عَذَابٌ أَلِيمٌ فِي الدُّنْيَا وَالْآخِرَةِ ۚ

24:19 Spreading slanderous rumors is also a cause of spreading unchasteness, misconduct, and social and family unrest. The Prophet (pbuh) said, “Beware of all guesswork about one another, for behind such guesswork is the most deception, and do not spy upon one another, and do not try to expose other peoples failing” (Bukhârî; cf. 49:12).

وَلَوْلَا فَضْلُ اللَّهِ عَلَيْكُمْ وَرَحْمَتُهُ مَا زَكَىٰ مِنكُم مِّنْ أَحَدٍ أَبَدًا وَلَـٰكِنَّ اللَّهَ يُزَكِّي مَن يَشَاءُ

24:21 The passage, “Not one of you would ever have been pure, but Allâh purifies him who wishes to be purified,” shows that the zakîs are purified by Allâh’s Grace. So was the case with the Companions (Sahâba) of the Holy Prophet (pbuh).

وَلَا يَأْتَلِ أُولُو الْفَضْلِ مِنكُمْ وَالسَّعَةِ أَن يُؤْتُوا أُولِي الْقُرْبَىٰ وَالْمَسَاكِينَ وَالْمُهَاجِرِينَ فِي سَبِيلِ اللَّهِ ۖ وَلْيَعْفُوا وَلْيَصْفَحُوا ۗ أَلَا تُحِبُّونَ أَن يَغْفِرَ اللَّهُ لَكُمْ

24:22 Abû Bakr(rz), the first Companion of the Holy Prophet (pbuh), swore that he would never again help his relative Mistah, a poor muhâjir (immigrant), whom he had supported until Mistah had taken part in slandering Abû Bakr’s(rz) daughter ‘Âisha. Thus the first person to confirm the truth of this verse was Abû Bakr(rz), but the ethical purpose of the verse, like all verses, is timeless. In this verse there is a command for the Muslim to overlook and forgive the excesses of others, based upon the argument that they themselves desire that Allâh should overlook their own excesses and forgive their sins.

إِنَّ الَّذِينَ يَرْمُونَ الْمُحْصَنَاتِ الْغَافِلَاتِ الْمُؤْمِنَاتِ لُعِنُوا فِي الدُّنْيَا وَالْآخِرَةِ وَلَهُمْ عَذَابٌ عَظِيمٌ

24:23 The use of the words Muhsinât, Ghafilât الْمُحْصَنَاتِ الْغَافِلَاتِ chaste, unwary, innocent, having no idea of sin—have both general validity and specific applicability to the calumny regarding ‘Âishah(rz). Here ‘Âisha’s complete innocence is established.

يَوْمَ تَشْهَدُ عَلَيْهِمْ أَلْسِنَتُهُمْ وَأَيْدِيهِمْ وَأَرْجُلُهُم بِمَا كَانُوا يَعْمَلُونَ

24:24 Here it is indicated that every word spoken, every movement of our hands, feet, or other parts of the body, leaves some imprint that is invisible to us but is fully preserved and will be given an embodied form in the next life. That way the hands and limbs will testify about us, favourably or unfavourably.

قُل لِّلْمُؤْمِنِينَ يَغُضُّوا مِنْ أَبْصَارِهِمْ وَيَحْفَظُوا فُرُوجَهُمْ ۚ ذَ‌ٰلِكَ أَزْكَىٰ لَهُمْ

24:30 Yahfazû furûja-humيَحْفَظُوا فُرُوجَهُمْ – “those who guard their chastity, “carries both the literal sense of covering of their private parts and modesty in dress, and the injunction to be mindful of chastity and the importance of restricting themselves to lawful marital intercourse. Similarly, “restrain their looks” refers to both physical and mental modesty (cf. 21:91; 66:12).

وَقُل لِّلْمُؤْمِنَاتِ يَغْضُضْنَ مِنْ أَبْصَارِهِنَّ وَيَحْفَظْنَ فُرُوجَهُنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا ۖ وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَىٰ جُيُوبِهِنَّ ۖ وَلَا يُبْدِينَ زِينَتَهُنَّ

24:31 This verse requires women not to display the natural beauty of their body in public. The words إِلَّا مَا ظَهَرَ مِنْهَا – “except such as cannot be helped,” indicate “that which a human being may openly show in accordance with prevailing custom”(al-Qiffal). What cannot be helped may also include a womans face, hands, and feet, and sometimes even more than that, as before a physician or surgeon. The exception also includes her voice, gait, or stature. This injunction is broad and there is no requirement here to cover the face with a veil or wear “burqa.” The norms of a civil society determine what should not be exposed. The rather vague nature of the injunction gives—within limits—a flexibility to adapt to customs, which vary by time and location.

وَأَنكِحُوا الْأَيَامَىٰ مِنكُمْ وَالصَّالِحِينَ مِنْ عِبَادِكُمْ وَإِمَائِكُمْ ۚ

24:32 Ayâma الْأَيَامَىٰ are women having no husband, whether or not they had already been married in the past (Tâj). It also means a man having no wife (Râghib). The Sâlihîn الصَّالِحِينَ here connotes moral, social, and physical fitness for marriage. The verse rules out the keeping of concubines, and postulates marriage as the only lawful institution governing an intimate relationship between a man and woman.

وَالَّذِينَ يَبْتَغُونَ الْكِتَابَ مِمَّا مَلَكَتْ أَيْمَانُكُمْ فَكَاتِبُوهُمْ إِنْ عَلِمْتُمْ فِيهِمْ خَيْرًا ۖ وَآتُوهُم مِّن مَّالِ اللَّهِ الَّذِي آتَاكُمْ ۚ وَلَا تُكْرِهُوا فَتَيَاتِكُمْ عَلَى الْبِغَاءِ إِنْ أَرَدْنَ تَحَصُّنًا لِّتَبْتَغُوا عَرَضَ الْحَيَاةِ الدُّنْيَا ۚ وَمَن يُكْرِههُّنَّ فَإِنَّ اللَّهَ مِن بَعْدِ إِكْرَاهِهِنَّ غَفُورٌ رَّحِيمٌ

24:33 The verse, “As for those of your bondsmen (or women) as ask for a written contract (of freedom for themselves), write this (deed of manumission for them) provided you find good capabilities in them and give them out of Allâh’s wealth, which He has given you,” aims at the abolition of slavery. The deed of freedom asked for by a slave may be refused. The only precondition is evidence in the court or before an unbiased arbiter of the slaves good character and his ability to make a living on his own. To help him stand on his own feet the injunction is “and give them out of Allâh’s wealth, which He has given you.” It is a moral obligation on the part of the owner to promote the slaves efforts to obtain the necessary income by helping him or her to achieve economic independency. It is also the obligation of the state treasury and other members of the society to finance the freeing of slaves (cf. 2:177; 9:60).

اللَّهُ نُورُ السَّمَاوَاتِ وَالْأَرْضِ ۚ مَثَلُ نُورِهِ كَمِشْكَاةٍ فِيهَا مِصْبَاحٌ ۖ الْمِصْبَاحُ فِي زُجَاجَةٍ ۖ الزُّجَاجَةُ كَأَنَّهَا كَوْكَبٌ دُرِّيٌّ يُوقَدُ مِن شَجَرَةٍ مُّبَارَكَةٍ زَيْتُونَةٍ لَّا شَرْقِيَّةٍ وَلَا غَرْبِيَّةٍ يَكَادُ زَيْتُهَا يُضِيءُ وَلَوْ لَمْ تَمْسَسْهُ نَارٌ ۚ نُّورٌ عَلَىٰ نُورٍ ۗ يَهْدِي اللَّهُ لِنُورِهِ مَن يَشَاءُ

24:35 With these words Allâh describes His relationship to a human being and His servant, who came close to Him while treading on the path of piety (taqwâ) as shown by Him (cf. 23:1-10 and 23:57-61). The verse contains very beautiful and highly sublime metaphors. It begins with the Divine Attribute of Light – Nûr نُّورٌ, which is Allâh’s Attribute of Incomparability (39:69) and tells how His Light falls on other objects of His creation and how it illuminates some human souls. For this He uses the beautiful metaphoric expression Nûr ‘alâ Nûr – نُّورٌ عَلَىٰ نُورٍ

In the preceding chapter it was stated that through the Holy Qur’ân people would continue to be raised who would win Allâh’s pleasure (24:55; cf. 23:10, 18, 44). The characteristics of such people were described in verses 23:1-10 and 23:57-61). The same knowledge is here encapsulated in the allegorical words Nûr ‘alâ Nûrنُّورٌ عَلَىٰ نُورٍ , “Light upon Light over and over”; that is to say that there shall be servants of Allâh who shall receive Allâh’s Light and guide others who are groping in darkness (cf.: 24:55). The source of their light of guidance shall be the only One source that is Allâh. Allâh Himself is the source of all lights and He is the Fountainhead of all mercies and laws.

The Divine Light manifests itself and manifests others (Nûr ‘alâ Nûrنُّورٌ عَلَىٰ نُورٍ). The Light is perceptible, and at the same time it is a source by which perception takes place. Every light that is visible on the heights or in the valleys, whether in soul or in bodies, whether personal or impersonal, whether apparent or hidden, whether in the mind or outside it, is a bounty of this Grace. His Light envelopes everything and nothing is deprived of it. It penetrates all things and casts no shadow.

Nûr ‘alâ Nûr, Light upon Light, over and over, is to say there are other lights whose source is Allâh. The Light of Wisdom shines on the path of wisdom and knowledge. Similarly, the Light of guidance shines upon the path that guides His servant to Him. When the two lights are combined, it is Light upon Light. The light by which the servant of Allâh is guided is the Light of Certainty of the existence of Allâh. This combined light makes visible the unseen angelic realms in the heavens and the earth. In darkness, beauty cannot be perceived, and in darkness, the way is lost. In spiritual terminology the Prophets and Auliyâs (Saints) in general and the Holy Prophet (pbuh) in particular are manifestations of this Divine Light (5:15, 44).

The glass globe surrounding the lamp protects the light received by the servant of Allâh from being extinguished by the puffs of wind (their enemies), and the niche preserves the light over the length of time. The light placed high on the pillar, to illuminate the entire world, is the light of the Holy Prophet (pbuh).

The oil of the blessed tree, which fuels the lamp of Revelation, suffers neither from excess nor from deficiency, and has been made in the best mold of the fine bright and high (moral) qualities, which are nourished by the clear fountain of perfect reason. The Divine Light in the form of Revelation always descends in accord with the nature of the person to whom it is vouchsafed (5:15). When the Divine Revelation descends under Divine Command, Law lam tamassahu al Nâr نَارٌوَلَوْ لَمْ تَمْسَسْهُ – such an oil (the recipient of the Divine Revelation) needs no ignition, as this oil is already radiating from the Divine Light.

According to Imâm Ghazâlî the human soul has five main faculties:

1) The sensory faculty that receives the information perceived by the five senses;

2) The imaginative faculty that records the information conveyed by the senses and presents it to the intelligent spirit above it;

3) The intelligent spirit, which apprehends ideas beyond the spheres of sense and imagination;

4) The discursive or rational spirit, which takes the data of pure reason, combines them, and deduces from them abstract knowledge;

5) The transcendental prophetic spirit found in Prophets and saints.

These five faculties are symbolized by the Niche, Glass, Lamp, Tree, and Oil. All these are related to lights, for it is through them that all kinds of existing things are manifested.

Eyesight cannot perceive this Light (6:103) except through Faith. Allâh is concealed within His own Light, as He calls Himself al-Bâtin, The Hidden One. When someone with Faith knows the ways of “striking,” this Light becomes visible. So one can witness Him only through Light, and the Light is He.

فِي بُيُوتٍ أَذِنَ اللَّهُ أَن تُرْفَعَ وَيُذْكَرَ فِيهَا اسْمُهُ يُسَبِّحُ لَهُ فِيهَا بِالْغُدُوِّ وَالْآصَالِ

24:36 Allâh guides the one who desires to be guided with His Light. His Light is thus a source of guidance for all people. Those houses where Allâh is being adored and worshipped day and night are raised in honour (تُرْفَعَ).

The rendering of the meaning of the word raf‘a رفَعَ should be the same as in the verse 3:55. Just as the houses of the believers cannot be physically raised to the heaven, so the body of Jesus cannot be raised physically into the heaven. Those who believe in the bodily ascension of Jesus should ponder over this verse, and all those twenty-one verses where raf‘a is being used, and not give exceptional meaning to it when the word refers to Jesus.

أَوْ كَظُلُمَاتٍ فِي بَحْرٍ لُّجِّيٍّ يَغْشَاهُ مَوْجٌ مِّن فَوْقِهِ مَوْجٌ مِّن فَوْقِهِ سَحَابٌ ۚ ظُلُمَاتٌ بَعْضُهَا فَوْقَ بَعْضٍ إِذَا أَخْرَجَ يَدَهُ لَمْ يَكَدْ يَرَاهَا ۗ وَمَن لَّمْ يَجْعَلِ اللَّهُ لَهُ نُورًا فَمَا لَهُ مِن نُّورٍ

24:40 Darkness is the absence of light. There are “Layers of darkness, one upon the other” for the one who is faithless, as he closes the window of his inner chamber of conscience. Although his conscience (nafs al-Lawwâmah) is continuously pricking him, he still rejects guidance, thereby extinguishing the Light of Certainty and obscuring his vision. He has preferred misguidance to guidance and preferred darkness to light. A dark smoke covers his self-accusing conscience. Darkness also envelops his conscience that becomes another blinding veil. These are the “layers of darkness, one upon the other. “Resisting the darkness and receiving the cure is within his ability, but he is not ready to receive that Divine Light: thus, there is no light of guidance for such a person.

وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُمْ فِي الْأَرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِن قَبْلِهِمْ

24:55 The verse embodies a prophecy that Muslims will be vouchsafed in terms of both spiritual and temporal leadership, and the establishment of a Divine kingdom and its permanence. In the words Azan Allâh-u أَذِنَ اللَّهُ in 24:36, there is also a reference to the Divine promise to raise reformers among the Islamic ummah. From “among their predecessors” particularly relates to the followers of Moses (Baidzawî; cf: 73:15), but may also include the followers of all other Prophets. This prophecy contains an oblique allusion to the Divine Law, which invariably makes the rise and fall of nations dependent on their moral qualities. This verse is also explanatory of the verse 15:9 and furnishes the reply to the question pertaining to how the Qur’âns benefits and effects will be safeguarded.

Khalîfah is the one who literally or spiritually follows someone before him, a successor, and supreme ruler, someone who inherits, a vicegerent (cf. 2:30). In this verse the khalîfah is the one who treads along the Mohammadan path and takes his light from the Mohammadan light (cf. Nûr ‘alâ Nûrنُّورٌ عَلَىٰ نُورٍ, Light upon Light over and over). Allâh will continue to raise khalîfah from among the righteous and the believers, just as he raised similar khalîfah before—for example, among the followers of Moses (Baidzawî, cf.: 73:15). The Holy Prophet (pbuh) also said, “Allâh will raise up for the Islamic ummah in the beginning of every century one that will revive Allâh’s religion” (Dâûd 36.1). They will not be “Prophets” who bring new Divine Law, as the Holy Prophet (pbuh) set a seal on prophethood and has brought the final perfect Divine Law as foreseen by Allâh. Rather they will be Mujaddads (reformers) who will renew the troubled religion of Allâh brought in its perfect form by the Holy Prophet (pbuh). It will be at the time of extreme danger and weakness in Faith when such people shall appear under Divine command and re-establish the Faith, which He has chosen. They shall end the believers state of fear and restore security and peace. By these qualities he can be recognized. The words “Promise of Allâh” (وَعَدَ اللَّهُ) makes it clear that this spiritual status is granted in accordance with the Divine Will (cf. 6:124) and not awarded through votes or elections nor passed on by inheritance. Allâh will assist the reformer, and his power will be derived from the Power of Allâh. Under His care he will succeed in the mission entrusted to him. His people oppose him in the beginning, just as Adam, the appointed khalîfah was opposed (2:30), but the “Angels” will recognize him, and bow down before him, and ultimately he will gain acceptance with people, except the Iblîs-natured persons.

يَا أَيُّهَا الَّذِينَ آمَنُوا لِيَسْتَأْذِنكُمُ الَّذِينَ مَلَكَتْ أَيْمَانُكُمْ وَالَّذِينَ لَمْ يَبْلُغُوا الْحُلُمَ مِنكُمْ ثَلَاثَ مَرَّاتٍ ۚ

24:58 It is wrong to limit the meaning of the phrase Malakat aimân-u-kum مَلَكَتْ أَيْمَانُكُمْ, “those whom your right hands possess” to slaves. This expression also includes dependents and domestic servants, as the institution of slavery is envisaged in Islam as a mere historic phenomenon that must, with time, be abolished (see 23:6).

وَالْقَوَاعِدُ مِنَ النِّسَاءِ اللَّاتِي لَا يَرْجُونَ نِكَاحًا فَلَيْسَ عَلَيْهِنَّ جُنَاحٌ أَن يَضَعْنَ ثِيَابَهُنَّ غَيْرَ مُتَبَرِّجَاتٍ بِزِينَةٍ ۖ وَأَن يَسْتَعْفِفْنَ خَيْرٌ لَّهُنَّ ۗ

24:60 La yarjuna nikâhann لَا يَرْجُونَ نِكَاحًا should be translated, who do not hope for sexual intercourse (Jawhârî and Azharî). In these verses the discourse returns to the considerations of some of the rules of healthy social behaviour.

فَإِذَا دَخَلْتُم بُيُوتًا فَسَلِّمُوا عَلَىٰ أَنفُسِكُمْ تَحِيَّةً مِّنْ عِندِ اللَّهِ مُبَارَكَةً طَيِّبَةً ۚ

24:61 This verse enumerates different categories of houses. Thereby it implicitly demands that such houses, as mentioned in the verse, should be independent; this will avoid family tension, which develops when a multitude of family members are living under one roof without privacy. At the time of entering the houses, we are commanded to greet their inhabitants with a salutation of “Peace.” Thus, the verse stresses fellowship of all humans and the avoidance of potential causes of tension.

25. CHAPTER سورة الفرقان

The Standard of Truth and Falsehood

(Revealed before Hijrah)

The title of this chapter Al-Furqân (الْفُرْقَانَ) is taken from the very first verse. Furqân فُرقان is something that differentiates between true and what is false; an argument; a proof, or evidence. It also signifies morning or dawn, because dawn distinguishes the day from the night. This chapter further develops the contrast between light and darkness, which is symbolized by knowledge and ignorance, or right and wrong. Al-Furqân الْفُرْقَانَ is one of the names of the Holy Qur’ân, as this Book lays down the standard of eternal Truth and falsehood.

تَبَارَكَ الَّذِي نَزَّلَ الْفُرْقَانَ عَلَىٰ عَبْدِهِ لِيَكُونَ لِلْعَالَمِينَ نَذِيرًا

25:1 Every Prophet is granted al–Furqânالْفُرْقَانَ from Allâh. The al-Furqân of Moses was when Pharaohs troops were drowned in the pursuit of Moses. In Islamic history, the word furqân فُرْقَانَ also stands for the Battle of Badr. The expression “that he may be a warner to his people” indicates that the punishment brought by a furqân is not the ultimate punishment, but serves as a warning (cf. 2:66). The two subsequent verses refer to the warner the Christians believe in and contain a strong warning for Christians by asserting, “And He has neither begotten nor taken to Himself a son…”

الَّذِي لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ وَلَمْ يَتَّخِذْ وَلَدًا وَلَمْ يَكُن لَّهُ شَرِيكٌ فِي الْمُلْكِ وَخَلَقَ كُلَّ شَيْءٍ فَقَدَّرَهُ تَقْدِيرًا

25:2 Taqdîr تَقْدِيرًا is derived from Qadara قَدَرَ meaning to determine in proper measures. Thus taqdîr تَقْدِيرًis an impetus to make an effort and do good. A big misconception surrounds these words. By no means has Allâh predestined the fate of a human being by creating him from the outset as someone destined to enter paradise or destined for hell. This should however not be construed as being in contradiction to Allâh’s knowledge about the future. He has not predetermined human efforts, but the outcome shall be in proper measure in accordance to the effort invested. The best explanation of this is given in 53:39-41. If the outcome were already predestined, then why pray and endeavor to work righteously? It would be against justice and reason if someone was predestined for Paradise and as a result could expect forgiveness even after spending a life in sin. This is the belief of many Christians who think that their mere confession of belief alone delivers them, through Jesuss supposedly is having atoned for their sins. His words, that “He has determined proper measure of everything,” are a source of encouragement and hope for human beings and not a cause of resignation and hopelessness. With reference to this false belief of those who claim Allâh has taken to Himself a son, reason is given here in the Divine wordsخَلَقَ كُلَّ شَيْءٍ فَقَدَّرَهُ تَقْدِيرًا that this is not possible. Just as a student will reap the fruits of his labour after his exams, so each human being shall reap the fruits of his own endeavors. No Christ will come to deliver him, but Allâh’s Justice and Mercy shall prevail. The verse directly addresses the Christian doctrine that He has begotten a son, and through the words, “He has created everything” خَلَقَ كُلَّ شَيْءٍ the verse also disqualifies the claims of Arya Samaj and Hinduism that Allâh was not the creator of souls.

وَاتَّخَذُوا مِن دُونِهِ آلِهَةً لَّا يَخْلُقُونَ شَيْئًا وَهُمْ يُخْلَقُونَ وَلَا يَمْلِكُونَ لِأَنفُسِهِمْ ضَرًّا وَلَا نَفْعًا وَلَا يَمْلِكُونَ مَوْتًا وَلَا حَيَاةً وَلَا نُشُورًا

25:3 This verse refutes the many weak notions and doctrines through which human beings raise the status of created things to the level of divinity and turn them into objects of worship. A created being has no right whatsoever to be worshipped, nor can it logically be justified. A created thing can never be on par with its creator. It has no power over its own creation, nor full control over what happens to it after being created. What did Christ create? He was so helpless that his enemies succeeded in hanging him on a cross based on false charges.

وَقَالَ الَّذِينَ كَفَرُوا إِنْ هَـٰذَا إِلَّا إِفْكٌ افْتَرَاهُ وَأَعَانَهُ عَلَيْهِ قَوْمٌ آخَرُونَ ۖ فَقَدْ جَاءُوا ظُلْمًا وَزُورًا ﴿٤﴾ وَقَالُوا أَسَاطِيرُ الْأَوَّلِينَ اكْتَتَبَهَا فَهِيَ تُمْلَىٰ عَلَيْهِ بُكْرَةً وَأَصِيلًا

25:4-5 These verses refute the allegation that the Qur’ân is a forgery (إِفْكٌ افْتَرَاهُ) and that the Prophet (pbuh) had requested some stories of the ancients to be written down by certain people who then assisted him in doing so. The Holy Prophet (pbuh) had acquired an untarnished reputation of trustworthiness and truthfulness among the people, and to now brand him a liar or an impostor was out of question. It was against his nature to lie, and followers and foes alike had born unanimous testimony to his honesty and integrity. Charging truth with being a forgery is a great injustice. Thus, indeed have they brought a perversion of the truth. It also remains unanswered where he would find the unnamed, alleged helpers (16:103) who supposedly assisted him in producing a book that aimed the axe at the root of the very beliefs, which his contemporaries held so dear. Mere stories would not have such a profound impact on peoples hearts as the Holy Book: Divine Revelation has always brought about Transformation in peoples lives. The words, “He Who knows the secrets has revealed this,” (25:6) area testimony to this, because the Holy Qur’ân contains many secrets of the heavens and the earth that were known to Allâh alone and could not have been unveiled through mere human efforts. Moreover, the Holy Prophet (pbuh) was “Ummi,” that is, he had no knowledge about the Books of contemporary religions. The verse is also proof that the Holy Qur’ân had already been “set down in writing” (اكْتَتَبَهَا) at the time of the Holy Prophet (pbuh). The verse records the testimony of the enemies of Islam that the Qur’ân was dictated to him and he had it written down or transcribed.

قُلْ أَنزَلَهُ الَّذِي يَعْلَمُ السِّرَّ فِي السَّمَاوَاتِ وَالْأَرْضِ

25:6 “He Who knows the secrets has revealed this” tells us that the Holy Qur’ân is not reproducing stories of the past, as the nonbelievers claimed back then—and as they do today. Rather it is full of wisdom and prophecies, containing many secrets of the heavens and the earth, which are revealed to His believing servants.

تَبَارَكَ الَّذِي إِن شَاءَ جَعَلَ لَكَ خَيْرًا مِّن ذَ‌ٰلِكَ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ وَيَجْعَل لَّكَ قُصُورًا

25:10 The words are a clear prophecy that the Holy Prophet (pbuh) and his Companions and followers will receive a handsome reward in this life. Gardens and fertile lands of this earth and its palaces shall be inherited by the Muslims. As history shows, it would not take long until Muslims became owners of the lands of both Persia and Rome.

وَإِذَا أُلْقُوا مِنْهَا مَكَانًا ضَيِّقًا مُّقَرَّنِينَ دَعَوْا هُنَالِكَ ثُبُورًا

25:13 While explaining the verse “when they are thrown into some narrow place (مَكَانًا ضَيِّقًا) of it, chained in fetters” Zamakhsharî writes, “Distress is accompanied by a feeling of constriction, contraction, squeezing and narrowness, just as happiness is accompanied by a feeling of spaciousness. That is why the Holy Qur’ân describes Paradise being as vast as the heavens and the earth” (3:133; see also 14:49).

قُلْ أَذَ‌ٰلِكَ خَيْرٌ أَمْ جَنَّةُ الْخُلْدِ الَّتِي وُعِدَ الْمُتَّقُونَ ۚ

25:15 Jannat al-Khuld جَنَّةُ الْخُلْدِ is the eternal Paradise from which the servants of Allâh will never be expelled. Jannat al-Khuld جَنَّةُ الْخُلْدِ is not identical with the Jannat mentioned in the narration of Adam (cf. 2:35) from where he was expelled. Nor is it the paradise of the green fertile lands of this earth. Adam had to leave that Jannat (cf.: 2:36), and the Muslim had to give back their paradise in Andalusia; as this was a temporary paradise (Jannat) on this very earth (2:30), whereas nobody entering Jannat al-Khuld جَنَّةُ الْخُلْدِ will be expelled from it (cf.: 15:48). In Jannat al-Khuld جَنَّةُ الْخُلْدِ“they will hear no vain discourse, no topics of falsehood” (78:35).

وَيَوْمَ تَشَقَّقُ السَّمَاءُ بِالْغَمَامِ وَنُزِّلَ الْمَلَائِكَةُ تَنزِيلًا

25:25“When the heaven shall burst and melt into raining clouds” is also an allusion to the day of the battle of Badr and the heavy rainfall on that day. This description is also given in 8:11 and3:124. More generally the verse applies to the Day of Judgment.

وَقَالَ الَّذِينَ كَفَرُوا لَوْلَا نُزِّلَ عَلَيْهِ الْقُرْآنُ جُمْلَةً وَاحِدَةً ۚ كَذَ‌ٰلِكَ لِنُثَبِّتَ بِهِ فُؤَادَكَ ۖ وَرَتَّلْنَاهُ تَرْتِيلًا

25:32 This verse points to the gradual revelation of the Holy Qur’ân sent down piecemeal and at intervals (رَتَّلْنَاهُ تَرْتِيلًا). Its arrangement revealed to the Holy Prophet (pbuh) and was not the work of ‘Uthmân , or any other person (cf. 4:82; 39:23) The Holy Qur’ân is spoken of as fully self-consistent and free from inner contradictions. The piecemeal revelation of the Holy Qur’ân is also in accord with the prophecy of the Bible (Isa. 28:9-10).

وَلَا يَأْتُونَكَ بِمَثَلٍ إِلَّا جِئْنَاكَ بِالْحَقِّ وَأَحْسَنَ تَفْسِيرًا

25:33 This is an allusion to the self-explanatory character of the Holy Qur’ân. The disbelievers cannot raise an objection against the Qur’ân which has not been answered in the Holy Qur’ân itself with eternal Truth (بِالْحَقِّ). Thus the Holy Book contains answers to all objections levelled against it. The word Mathal مَثَلٍ also means argument (Tâj). Accordingly, each claim is accompanied by supporting and substantiating arguments with no need to look to some other agency for aid.

وَعَادًا وَثَمُودَ وَأَصْحَابَ الرَّسِّ وَقُرُونًا بَيْنَ ذَ‌ٰلِكَ كَثِيرًا

25:38 Râss الرَّسِّ means prelude, beginning, first symptoms of an illness or of love, a mine, an old well. Al–Rass الرَّسِّ is the name of a valley (Lisân; Tâj). The “People of Rass” are the inhabitants of the valley al-Rass. A town of the name Al-Rass exists to this day in the central Arabian province of al-Qâsim. Zajjâj thinks that Râss was the place inhabited by the descendants of Nabatean tribe of Thamûd. Others are of opinion that al–Rass is the name of a town in Yamâmah. Râzî quotes various conflicting interpretations and rejects them as purely conjectural.

أَرَأَيْتَ مَنِ اتَّخَذَ إِلَـٰهَهُ هَوَاهُ أَفَأَنتَ تَكُونُ عَلَيْهِ وَكِيلًا

25:43 Here the blind submission to ones own low desires, fancies and preconceived ideas are described by words used for shirk شِرك, associating others with Allâh. With this verse the doctrine of tauhîd – the Unity of Divinity, has been brought to perfection, not found elsewhere. The verse indicates how broad the concept of shirk is. Intellectually humans may have advanced beyond bowing before stones, stars, trees, rivers, animals, tombs, forces of nature, or fellow humans who are supposed to be gods or incarnates of God, but humankind has not outgrown the worship of his false notions, prejudices, pre-conceived ideas, and low desires. These idols lie enthroned within the depth of the heart whose worship is condemned here.

أَلَمْ تَرَ إِلَىٰ رَبِّكَ كَيْفَ مَدَّ الظِّلَّ وَلَوْ شَاءَ لَجَعَلَهُ سَاكِنًا ثُمَّ جَعَلْنَا الشَّمْسَ عَلَيْهِ دَلِيلًا ﴿٤٥﴾ ثُمَّ قَبَضْنَاهُ إِلَيْنَا قَبْضًا يَسِيرًا

25:45-46 This and the previous verse are a metaphorical allusion to the rise, progress, power, and decline of Muslims, and illustrate it as the example of a phenomenon of nature. An object in the proximity of a source of light casts a large shadow; as it recedes, the shadow shrinks. The early Muslims, being nearer to the Muhammadan light, cast their shadows to faraway lands. As time passed, and the distance to the Muhammadan light increased, the shadows decreased. When the sun is in the back of an object its shadow lengthens; similarly when Allâh is behind the Muslims their power and influence increases. As in many other places in the Holy Qur’ân, the abrupt change from the third-person pronoun “He” to the first-person plural “We” is meant to illustrate the fact that Allâh is indefinable—that it is only the inadequacy of human speech that makes it necessary to refer to the Supreme Being by pronouns, which in reality are applicable only to finite, created persons. The change from “He” to “We” also indicates the employment of several forces by Allâh in that particular process. The references to Allâh, through “He,” “We,” “I,” or “Allâh,” which sometimes even occur within a single sentence, are not haphazard and accidental and are not even what one might call poetic license, but are deliberate and ultra-linguistic devices. “I” and “My” are expressions of closeness between servant and Master (87:27-29; 20:12-15; 28:30). Through “We” and “Our” form He is referring to His might, majesty, kingship and sovereignty. In His He-ness, nothing is like Him as He says in His own words (42:11). And “Allâh” is the proper name combining all His Attributes.

وَهُوَ الَّذِي أَرْسَلَ الرِّيَاحَ بُشْرًا بَيْنَ يَدَيْ رَحْمَتِهِ ۚ وَأَنزَلْنَا مِنَ السَّمَاءِ مَاءً طَهُورًا

25:48 Just as pure water from above gives life to a dead land, so does the pure water of Revelation raise the spiritually dead to life.

لِّنُحْيِيَ بِهِ بَلْدَةً مَّيْتًا وَنُسْقِيَهُ مِمَّا خَلَقْنَا أَنْعَامًا وَأَنَاسِيَّ كَثِيرًا

25:49 This verse refers to the decline of the Muslim power in an allegorical way. The significance of these words is a part of Divine knowledge. The meanings of these expressions are for the understanding of people who are close enough to Allâh to be able to comprehend the beauty of His metaphors.

فَلَا تُطِعِ الْكَافِرِينَ وَجَاهِدْهُم بِهِ جِهَادًا كَبِيرًا

25:52 The word bihi بِهِ in the verse clarifies the jihâd جهاد. Bihi بِهِ means “with this”, here “this” refers to the Holy Qur’ân. Therefore the great and real jihâd according to this verse is to convey the Message of the Holy Qur’ân with the arguments contained in it and to strive for the dissemination of its teachings (see also 25:73).

وَهُوَ الَّذِي مَرَجَ الْبَحْرَيْنِ هَـٰذَا عَذْبٌ فُرَاتٌ وَهَـٰذَا مِلْحٌ أُجَاجٌ وَجَعَلَ بَيْنَهُمَا بَرْزَخًا وَحِجْرًا مَّحْجُورًا

25:53 Al-Bahrain الْبَحْرَيْنِ, “The two waters” may represent a sweet life of goodness and a bitter life of wickedness, or the salt water of the sea and the sweet water of lakes and rivers,.

تَبَارَكَ الَّذِي جَعَلَ فِي السَّمَاءِ بُرُوجًا وَجَعَلَ فِيهَا سِرَاجًا وَقَمَرًا مُّنِيرًا

25:61 From this verse to the end of the chapter is described the great transformation that the Holy Prophet (pbuh) had brought about in the lives of His Companions and true believers. These verses are their true story.

وَالَّذِينَ إِذَا ذُكِّرُوا بِآيَاتِ رَبِّهِمْ لَمْ يَخِرُّوا عَلَيْهَا صُمًّا وَعُمْيَانًا

25:73 “Who do not shut their ears and eyes to the commandments of their Lord.” They listen to them attentively and with their eyes open. Explaining this verse, Zamakhsharî writes that most people approach the Holy Writ with mere outward shows of eagerness, for the sake of show or to look pious, but in reality, they make little attempt to understand the message therein. They therefore remain “deaf and blind, “their ears and eyes shut to its contents”. The truly God-conscious are deeply desirous of understanding it and therefore listen to it with wide-awake ears and look into it with seeing eyes. Their belief is based on certainty and not on mere hearsay and dogmas.

وَالَّذِينَ يَقُولُونَ رَبَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا وَذُرِّيَّاتِنَا قُرَّةَ أَعْيُنٍ وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا

25:74 Imâm إِمَام is a model and leader, and thus the verse purports to say that one must not be satisfied with only becoming righteous himself but should aim at being a model and pattern for others. (For conditions to be an Imâm see 32:24)

26. CHAPTER سورة الشعراء

The Poets

(Revealed before Hijrah)

This chapter is the first of a group of three chapters narrating small episodes about the lives of other Prophets whose story ends with the destruction of their people as a result of denying the Prophets message: وَمَا يَأْتِيهِم مِّن ذِكْرٍ مِّنَ الرَّحْمَـٰنِ مُحْدَثٍ إِلَّا كَانُوا عَنْهُ مُعْرِضِينَ—“There never comes to them a fresh Reminder (in a new form and with new details) from the Most Gracious (God) but they turn away from it.” (26:5). The Holy Prophet (pbuh) knew what end the disbelievers in Divine messages came to. Since he was sent as a messenger for all humankind, the denial of his message would have particularly grave consequences. But the destruction of all of humanity would run counter to the Divine design. And in the Prophets love for humanity, he felt grieved at the possible and probable destruction of the disbelievers: لَعَلَّكَ بَاخِعٌ نَّفْسَكَ أَلَّا يَكُونُوا مُؤْمِنِينَ —“Perhaps you will consume yourself away (with anxiety) because they do not become believers”(26:3), and he desired that humanity be saved. In this chapter the stories of seven Prophets are related, which forewarn about potential destruction. The mention of each is ended with the Attribute of Allâh وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ —“And your Lord, of course, He is the All-Mighty, the Ever Merciful” (26:9) as the Possessor of all Powers but also as the Ever Merciful, indicating that the dealing with the opponents of the Prophet of Islam would be merciful, and only a small fraction of them will be destroyed while a great majority will accept Islam.

26:1 Tâ Sîn Mîm طسٓمٓ means, “Allâh is Gentle/Benign, All-Hearing, and All-Knowing”. Ibn ‘Abbâs interprets Tâ طas standing for Latîf لطیف (gentle/kind/benign), Sîn سas standing for Samî‘ سمیع (All-Hearing), and Mîm مas standing for ‘Alîm علیم (All–Knowing)

وَإِذْ نَادَىٰ رَبُّكَ مُوسَىٰ أَنِ ائْتِ الْقَوْمَ الظَّالِمِينَ

26:10 In the words Nâdâ Rabbu-ka نَادَىٰ رَبُّكَ “Lord called him in a loud voice,” Nâdâ نَادَىٰ means not only to call, but also to call in a loud voice. The use of these words suggests that sometimes Divine Revelation is heard in the ears of Prophets in the form of a loud voice.

قَالَ رَبِّ إِنِّي أَخَافُ أَن يُكَذِّبُونِ

26:12 The reply of Moses, “O Lord, I fear” suggests that Moses was neither keen on nor prepared for this mission.

وَلَهُمْ عَلَيَّ ذَنبٌ فَأَخَافُ أَن يَقْتُلُونِ

26:14 The reference is to the death of an Egyptian as mentioned in 28:15. Pharaoh had charged Moses with having killed him. It was no intentional or deliberate murder; however, this incident had caused Moses to flee from Egypt. He later defends himself on this issue in verse 21.

فَأْتِيَا فِرْعَوْنَ فَقُولَا إِنَّا رَسُولُ رَبِّ الْعَالَمِينَ

26:16 Noteworthy is the singular form of the word Rasûl رَسُولُ, while the subject inna إِنَّا and the verb qûla قُولَا used are in the dual form, as though it were “We two are a deputation with a single message.” Several reasons are given for this. According to Qâmûs words of the form fu‘ûl فعُول are both singular and plural. Therefore, it is permissible to use the singular predicate for a subject in the dual or plural number. The word Rasûl according to some lexicologists is considered to be a noun of action used adjectively (see also the word “adûwwun,” which is also singular in 26:77).

فَفَرَرْتُ مِنكُمْ لَمَّا خِفْتُكُمْ فَوَهَبَ لِي رَبِّي حُكْمًا

26:21 There is wisdom in the words of Moses when he said, “I fled from you [Pharaoh] because I apprehended injustice from you.” He did not say, “I fled from you because of my desire for safety and well-being.” Moses continued, “My Lord granted me knowledge and (right) judgment and made me (one) of the Messengers.”

قَالَ فِرْعَوْنُ وَمَا رَبُّ الْعَالَمِينَ

26:23 Pharaoh was an intelligent ruler. There is purpose in his question regarding the nature of Allâh, “What is this Lord of the worlds?” and not “Who is the Lord of the worlds?” He did not ask this question out of ignorance. He asked this question in a misleading way in order to acquaint those who were present.

قَالَ رَبُّ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا ۖ إِن كُنتُم مُّوقِنِينَ

26:24 Moses answered in the way of one who knows, “He is the Lord of the heavens and the earth.” This answer is for those who are convinced Mu’qinîn مُّوقِنِينَ, namely the people of inspiration, as if he was saying to them, “I have only informed you of what you already knew and what your inner selves have made you certain of.”

قَالَ لِمَنْ حَوْلَهُ أَلَا تَسْتَمِعُونَ

26:25 In order to preserve his position and dignity before others, Pharaoh pretended that Moses had not answered his question, and that he knew more than Moses did. He said to those around him, “Do you hear what he says?” as if Moses had not replied to his question.

قَالَ رَبُّكُمْ وَرَبُّ آبَائِكُمُ الْأَوَّلِينَ

26:26 Moses continued to answer Pharaoh’s original question (cf.:26:23) about the Lord of the Worlds

قَالَ إِنَّ رَسُولَكُمُ الَّذِي أُرْسِلَ إِلَيْكُمْ لَمَجْنُونٌ

26:27 Pharaoh knew that Moses would answer in such a way and said, “This messenger is a madman indeed,” meaning that Moses was ignorant of what was asked. Thus he tried to triumph over his people. Pharaohs boast was valid as he asked, “What is this Lord of the worlds?” and not “Who is this Lord of the worlds?” However, for the people of true learning and Divine knowledge, the answer given by Moses was the only true answer. As Moses himself says in the above verse 26:24, this answer is for those who are convinced Mu’qinînمُّوقِنِينَ the people of inspiration.

قَالَ رَبُّ الْمَشْرِقِ وَالْمَغْرِبِ وَمَا بَيْنَهُمَا ۖ إِن كُنتُمْ تَعْقِلُونَ

26:28 The answer, “He is the Lord of the east and the Lord of the west,” addressed the people of intellect and reasoning (‘aqal), as if Moses meant to say that this answer can be understood if you have the power of intellect and reflection. The answer is already known to those who possess intellect, as their intellect provides them sufficient proof of His Lordship.

قَالَ لَئِنِ اتَّخَذْتَ إِلَـٰهًا غَيْرِي لَأَجْعَلَنَّكَ مِنَ الْمَسْجُونِينَ

26:29 Pharaoh was in a position to threaten Moses because of his position of power. “If you worship any god other than me,” shows that Pharaoh claimed for himself the attributes and powers of Divinity. He thus took undue advantage of his worldly powers, and sought to rule on his own, thereby ignoring the Divine Rule. Moses on the other hand is the “servant of Allâh” who acts in conformity with the Divine Law, but with no power of his own to enforce it. Whereas Moses has spiritual authority and rank, Pharaoh has worldly power and rank. The dialogue between Moses and Pharaoh, similar to the dialogue between Abraham and his sire, and Abraham and Nimrod, and other Prophets and their rebellious people, which on the surface appear to be a simple confrontation of “good” and “bad” is, in reality, something that has been going on ever since the polar principle of the “Creative Act” and the “Spiritual Wish” of Allâh had been made manifest. The threat of Pharaoh that “I will certainly make you one of the imprisoned” was a sign that he had no good response for Moses words and was an indication of the defeat of his argument

قَالَ أَوَلَوْ جِئْتُكَ بِشَيْءٍ مُّبِينٍ

26:30 Moses did not say, “Pharaoh, you are accepting your defeat and giving proof of your ignorance by threatening me.” Instead, in a sense, he recognized Pharaohs higher worldly rank, but at the same time, he resisted the threat and offered to bring further proof when he said, “even though I bring to you something that makes (the truth of my statement) clear to you?”

قَالَ فَأْتِ بِهِ إِن كُنتَ مِنَ الصَّادِقِينَ

26:31 Pharaoh had no choice but to accept the offer of Moses, lest he should appear weak and unjust before his people.

فَأَلْقَىٰ عَصَاهُ فَإِذَا هِيَ ثُعْبَانٌ مُّبِينٌ

26:32 Staff, snake, and the strands are symbols that stand for arguments. His staff and the snake symbolize the powerful arguments of Moses, and the weak arguments of Pharaoh and strands and ropes symbolize his advisers.

وَنَزَعَ يَدَهُ فَإِذَا هِيَ بَيْضَاءُ لِلنَّاظِرِينَ

26:33 The “shining hand” is an allegorical expression of the shining teaching and the Book of Law that Moses brought.

يُرِيدُ أَن يُخْرِجَكُم مِّنْ أَرْضِكُم بِسِحْرِهِ فَمَاذَا تَأْمُرُونَ

26:35 The question of Pharaoh, “What do you advise?” فَمَاذَا تَأْمُرُونَ indicates that he was an intelligent ruler who considered the counsel of his advisers.

قَالُوا لَا ضَيْرَ ۖ إِنَّا إِلَىٰ رَبِّنَا مُنقَلِبُونَ

26:50 The reply of the sorcerers to the threat of Pharaoh to cut off their hands and crucify them, “It does not matter,” (لَا ضَيْرَ) shows how convinced they were by the arguments of Truth and the proof brought by Moses in support of his mission.

فَأَوْحَيْنَا إِلَىٰ مُوسَىٰ أَنِ اضْرِب بِّعَصَاكَ الْبَحْرَ ۖ فَانفَلَقَ فَكَانَ كُلُّ فِرْقٍ كَالطَّوْدِ الْعَظِيمِ

26:63 Adzrab bi ‘Asâk al-Bahrاضْرِب بِّعَصَاكَ الْبَحْرَ literally means, “strike the sea with your staff.” Adzrab اضْرِب has a very broad meaning in classical Arabic. Here Adzrab اضْرِب is an expression meaning “tread on dry land between the seas.” Similarly, Adzrab bi ‘Asâk al-Hajar” (2:60), literally “strike your staff on the rock,” means to tread through the rocky desert. This meaning is further clarified in verse 20:77 where we read, “Take them along a dry path.”Tarîq طريق is a dry path. The Bible says, “The Lord caused the sea to go back by strong east wind all that night and made the sea a dry land” (Exod. 14.21). From various indications in the Bible, in particular Exodus (14.2-9), it appears that the miracle of the crossing of the sea took place at the northwestern end of what is known today as the Gulf of Suez. Some modern researchers think it can also be the middle or even the south of what is today the Suez Canal. In ancient times there were several seas there, separated from each other by land, and in most of the parts that were not very deep, they were somehow connected with the Mediterranean Sea to the north or the Red Sea to the south. Allâh miraculously arranged that Moses and his party should cross the sea during the time of low tide, leaving a dry path for them to pass (20:77).

قَالُوا بَلْ وَجَدْنَا آبَاءَنَا كَذَ‌ٰلِكَ يَفْعَلُونَ

26:74 The people who associate other creatures with Allâh have no proof for their dogma and merely say, “We found our fathers doing likewise.” These are just lame excuses, devoid of real argument.

فَإِنَّهُمْ عَدُوٌّ لِّي إِلَّا رَبَّ الْعَالَمِينَ

26:77 Abraham declared himself enemy to the gods of the polytheists. This was a difficult challenge to the polytheists: if these gods existed and were his enemies, they should be capable of doing some harm to Abraham.

وَإِذَا مَرِضْتُ فَهُوَ يَشْفِينِ

26:80 Abraham did not say, “When You cause me to become ill” — but rather, “When I fall ill” مَرِضْت. Here Abraham attributes all maladies to himself and all remedy to Allâh, as in 4:80.

إِلَّا عَجُوزًا فِي الْغَابِرِينَ

26:171 As is evident from 7:83, 11:81, 27:57, 29:32, and 66:10, the old woman was Lots wife, a native of Sodom, who chose to remain with her own people instead of accompanying her husband.

وَإِنَّهُ لَفِي زُبُرِ الْأَوَّلِينَ

26:196 “It is the Book which you find mentioned in the Scriptures of the earlier peoples” means that the Qur’ân has been mentioned and foretold in the Divine Wisdom of ancient Scriptures, and its basic teachings are in their purport identical with those preached by the earlier Scriptures.

أَوَلَمْ يَكُن لَّهُمْ آيَةً أَن يَعْلَمَهُ عُلَمَاءُ بَنِي إِسْرَائِيلَ

26:197 Here the learned among the Jews and the Christians are addressed, such as ‘Abdullah bin Salâm and Ka‘b bin Malik in the lifetime of the Holy Prophet (pbuh), and Ka‘b al-Ahbar of Yemen and a number of his compatriots during the reign of ‘Umar(rz), as well as many others in the course of centuries and even today.

27. CHAPTER سورة النمل

The Tribe of the Naml

(Revealed before Hijrah)

The title Al-Naml النمل is taken from the mention in verse 18 of a tribe known as the “Naml,” in connection with Solomons campaign against the Queen of Sheba. Another name of the chapter is Tâ Sînطس named after the letters preceding its first verse. The previous chapter opened with the abbreviated letters Tâ Sîn Mîm طسم. In the beginning of this chapter the letter Mîm مhas been omitted. This indicates that the subject matter of this chapter constitutes a continuation of the subject matter of the preceding chapter though in a different form.

At the close of the preceding chapter an allegation by the opponents was made that the Prophet of Islam was a poet and that satans descended upon him. To this taunt the chapter returns the answer, in effect saying “You are being made to learn the Qur’ân from the presence of the All-Wise, the All-Knowing.”

طس ۚ تِلْكَ آيَاتُ الْقُرْآنِ وَكِتَابٍ مُّبِينٍ

27:1 In this verse the two very important names of the Holy Book are mentioned: the Qur’ân الْقُرْآنِ and the Book (Kitâb كِتَابٍ). When we reflect on the meaning of these two (the often recited book) we find therein a powerful prophecy that this Holy Book will be widely recited and read. In addition, the name Kitâb (without the suffix al) implies that the Holy Qur’ân will continue to be preserved in the form of a book and that it contains commandments and obligations that distinguish right from wrong.

إِنَّ الَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ زَيَّنَّا لَهُمْ أَعْمَالَهُمْ فَهُمْ يَعْمَهُونَ

27:4 It is the evil suggestions and whispers that make an evil deed look beautiful (6:43; 8:48), but inasmuch as it comes about in accordance with a Divine Law, it is attributed to Allâh. Another rendering of the verse could be, “Although Allâh presents the deeds that ought to be done by the nonbeliever in the Hereafter in a beautiful and fair seeming way, and they still wander on heedlessly making all sorts of blunders.”

وَإِنَّكَ لَتُلَقَّى الْقُرْآنَ مِن لَّدُنْ حَكِيمٍ عَلِيمٍ

27:6 “You are being made to learn the Qur’ân from the presence of the All-Wise, the All-Knowing.” This teaching and learning has illuminated the spirit of the Holy Prophet with knowledge. Thus the spiritual illumination of a human being is possible only through Divine Revelation. This verse is a bridge between the first verse of the chapter and the following.

إِذْ قَالَ مُوسَىٰ لِأَهْلِهِ إِنِّي آنَسْتُ نَارًا سَآتِيكُم مِّنْهَا بِخَبَرٍ أَوْ آتِيكُم بِشِهَابٍ قَبَسٍ لَّعَلَّكُمْ تَصْطَلُونَ

27:7 Here we are informed about a spiritual vision of Moses. The expression Innî anastu Nâra إِنِّي آنَسْتُ نَارًا“I perceive with a feeling of warmth and love something like a fire” supports that he felt some heart-warming love. Had it been physical fire that Moses had seen he would not have used the expression anastu أنستُ “I perceive, I feel with love,” but “I have seen a fire.” The wording suggests that it was Moses alone and none among his companions who perceived this warmth of love in the appearance of fire. Ibn al-‘Arabî says, “Moses, the great saint, reflected in the mirror of his heart the infinite form of the One Who is formless, the image of the One who is unseen. This form, this image, cannot be contained in heavens, in the oceans, or in the universe. All these have limits, but the mirror of the human heart has no limit.”

فَلَمَّا جَاءَهَا نُودِيَ أَن بُورِكَ مَن فِي النَّارِ وَمَنْ حَوْلَهَا وَسُبْحَانَ اللَّهِ رَبِّ الْعَالَمِينَ

27:8 The voice Moses heard came from the All-Mighty, and it came in the manner in which the Divine call comes to all Prophets in the form of Divine Revelation. “Blessed are those who are around this place” shows that Moses was not alone. Whenever there is a Divine Revelation, the angels guard the recipient. It refers therefore to the “angels” present, as Moses was in the Divine Presence (cf. 72:27).

وَأَلْقِ عَصَاكَ ۚ فَلَمَّا رَآهَا تَهْتَزُّ كَأَنَّهَا جَانٌّ وَلَّىٰ مُدْبِرًا وَلَمْ يُعَقِّبْ ۚ يَا مُوسَىٰ لَا تَخَفْ إِنِّي لَا يَخَافُ لَدَيَّ الْمُرْسَلُونَ

27:10 Alqi ‘Asâkaأَلْقِ عَصَاكَ “Put down your staff.” When understood correctly, these words contain a great prophecy given to Moses in beautiful, concise, metaphoric words. Moses understood that a staff (‘Asâ عَصَا) is a symbol of respect and power, and that power and respect were prophesized for him.

وَأَدْخِلْ يَدَكَ فِي جَيْبِكَ تَخْرُجْ بَيْضَاءَ مِنْ غَيْرِ سُوءٍ ۖ فِي تِسْعِ آيَاتٍ إِلَىٰ فِرْعَوْنَ وَقَوْمِهِ ۚ

27:12 This was the second message conveyed to Moses. “Put your hand in the bosom” is to come forward with a book and “without any disease” (غَيْرِسُوء) means a flawless sparkling Divine Book with Divine Laws and full of wisdom. These are two of the nine signs he shall be given for his mission to Pharaoh and his people. For the nine signs, see 7:107-108,117, 130,133,138.

وَلَقَدْ آتَيْنَا دَاوُودَ وَسُلَيْمَانَ عِلْمًا ۖ وَقَالَا الْحَمْدُ لِلَّهِ الَّذِي فَضَّلَنَا عَلَىٰ كَثِيرٍ مِّنْ عِبَادِهِ الْمُؤْمِنِينَ

27:15 “We granted knowledge to David and Solomon” indicates that Allâh alone is the source of knowledge, and that He gives knowledge to whom He pleases. He gives even more to the ones who show thanks (14:7-8; 20:114). Davids and Solomons exaltation was not just over ordinary people, but over “believing servants.” Exaltation over normal folk only, would not be an extraordinary special status.

وَوَرِثَ سُلَيْمَانُ دَاوُودَ ۖ وَقَالَ يَا أَيُّهَا النَّاسُ عُلِّمْنَا مَنطِقَ الطَّيْرِ وَأُوتِينَا مِن كُلِّ شَيْءٍ ۖ

27:16 Solomon succeeded David not only on his throne but also in spirituality and Divine knowledge. Solomon was granted intelligence and the knowledge of communication, with which he equipped his army. In the words spoken by Solomon, “And we are bestowed with everything,” “everything” should be understood not in an absolute sense but in the sense of “everything he needed and required according to the demands of his time.”

وَحُشِرَ لِسُلَيْمَانَ جُنُودُهُ مِنَ الْجِنِّ وَالْإِنسِ وَالطَّيْرِ فَهُمْ يُوزَعُونَ

27:17 The army of Solomon was divided into three classes: al-Jinn الْجِنِ (with prefix al) were fighters belonging to mountain tribes whom Solomon had subjected. Then the cavalry of his own men الْإِنسِ; and al-Tair الطَّيْرِ birds such as carrier pigeons that can deliver messages. The word jinn was never understood as “jinnie”. “genie” or “ghost” in the earlier Islamic period. Such meanings are modern, based on lack of knowledge of classical Arabic, and make the whole narration absurd and ridiculous. Jinn literally means something hidden, not visible, but existing. This can be people living in far-ledged areas or mountains. Some Jews of the time of the Holy Prophet (pbuh) who spent most of their time in secluded places of worship were also called jinn. For the discussion on jinn see verses 6:128, 15:27, and 7:38; and refer to 18:50, 34:41, 41:25, 46:18, 46:29, 51:56, 55:33, 72:5, 114:6.

حَتَّىٰ إِذَا أَتَوْا عَلَىٰ وَادِ النَّمْلِ قَالَتْ نَمْلَةٌ يَا أَيُّهَا النَّمْلُ ادْخُلُوا مَسَاكِنَكُمْ لَا يَحْطِمَنَّكُمْ سُلَيْمَانُ وَجُنُودُهُ وَهُمْ لَا يَشْعُرُونَ

27:18 Wâd al-Namal وَادِالنَّمْلِ – Valley of Naml—here the word al-Naml النَّمْلِ (with article al) is used as a proper noun, not the indefinite naml نمل meaning “ant.” This valley is situated between Jibrân and Asqalân, a coastal town twelve miles north of Gaza near Sinai (see Taqwîm al-Buldan). Namlah نملة literally means “ant” when without the article al, but the definite article al changes Namlah النَّمْلُto the name of a tribe (Qâmûs). In addition, Nâmil نامل is a clever man and Namlah نَمْلَةٌ a clever woman (Tâj). The name Namlah نملة also used to be given to a child in whose hand an ant was placed at birth, a ritual supposed to make the child wise and intelligent (Tâj). In Qâmûs it is mentioned that Abriqah is one of the springs of that valley (Qâmûs). In the Arabic language, it was common practice that tribes were named after animals and beasts, such as Banû Asad (literally “lion”), Banû Kalb (“dog”), etc. This practice also existed in European nations. Moreover, the words udkhalû Masâkina-kum مَسَاكِنَكُمْ ادْخُلُوا, “get into your habitations,” indicate that the Naml were a tribe, since the word Masâkina مَسَاكِن is used in Arabic only for human habitations, and it is in this sense that it has been used elsewhere in the Holy Qur’ân (cf. 29:38; 32:26). Thus the valley of Al-Naml does not mean the valley of ants, but a valley where a tribe named al-Naml lived. The word “unknowingly” indicates that the goodness of Solomons soldiers was famed everywhere. They would not knowingly harm anybody, and this was what pleased Solomon. The name of the person of the tribe of Naml mentioned in this verse who gave the advice was Hars, and he belonged to the clan of Banû Shaisân (Ibn Kathîr).

وَتَفَقَّدَ الطَّيْرَ فَقَالَ مَا لِيَ لَا أَرَى الْهُدْهُدَ أَمْ كَانَ مِنَ الْغَائِبِينَ

27:20 Al-Hudhud الْهُدْهُدَ was not the lapwing or hoopoe or any other bird (mind the suffix al ال before hudhud هُدْهُدbut the title of an officer who was entrusted by Solomon with an important mission to the court of Sheba. In many cultures, both first and last names that have the meanings of birds or animals are widespread. There is the Hebrew Rachel (“ewe”) and Deborah (“bee”), the biblical Jemima (“dove”), the Spanish Paloma (“dove”),and the German surnames Vogel, Adler, and Specht (“bird,” “eagle,” “woodpecker”). In English, “Robin” is a common first name and a number of bird names exist as last names (“Sparrow,” “Stork,” “Dove,” “Swan”), albeit not so common as in other tongues. In ancient times, Hudhud used to be a popular name: among those bearing it was a son of Ismâîl, an Edomite prince (1 Kings 11.14), and it is said to be the name of the father of Sheba (Muntah al-‘Arab). The Arab writers speak of a king of Himyâr as Hudhud (Lisân). According to the same authority, Hudhud is also written as Hudahad, which was the name of a tribe in Yemen. Therefore, there is nothing strange about such a name. Birds do not speak, neither tell the truth nor lie, and cannot be subject to the infliction of a severe punishment by a great monarch such as Solomon. Similarly incomprehensible is the exposition of the great spiritual doctrine of unity by the lapwing or hoopoe. Occasionally it is objected that the word Zabaha in the verse is used in connection with the slaughtering of an animal. This objection can be refuted easily by referring to verse 2:49 and its use of the word.

اذْهَب بِّكِتَابِي هَـٰذَا فَأَلْقِهْ إِلَيْهِمْ ثُمَّ تَوَلَّ عَنْهُمْ فَانظُرْ مَاذَا يَرْجِعُونَ

27:28 The words “Then withdraw from them and wait” ثُمَّ تَوَلَّ عَنْهُمْ فَانظُرْ show that Solomon instructed his representative to give due respect according to the status of the queen. In a similar way Moses was ordered, “Speak to him (Pharaoh) in a gentle speech” (20:44).

إِنَّهُ مِن سُلَيْمَانَ وَإِنَّهُ بِسْمِ اللَّهِ الرَّحْمَـٰنِ الرَّحِيمِ

27:30 Solomons letter constitutes a beautiful specimen of how a great, important, and comprehensive meaning can be condensed into a few brief words. Letters written by the Holy Prophet (pbuh) also had the same beginning.

قَالَتْ يَا أَيُّهَا الْمَلَأُ أَفْتُونِي فِي أَمْرِي مَا كُنتُ قَاطِعَةً أَمْرًا حَتَّىٰ تَشْهَدُونِ

27:32 The queen asked her chieftains for advice just as Pharaoh consulted his advisors (cf. 26:35). From the second part of the verse, it appears that Sabâ was more democratic than Pharaoh was.

قَالَ يَا أَيُّهَا الْمَلَأُ أَيُّكُمْ يَأْتِينِي بِعَرْشِهَا قَبْلَ أَن يَأْتُونِي مُسْلِمِينَ

27:38 Ya’tînî bi ‘Arshihâ يَأْتِينِي بِعَرْشِهَا means “Bring me a throne befitting her.” Solomon receives a queen befitting her status. It does not say, “bring me her throne,” which would have been expressed by Yatînî ‘Arshihâ يَأْتِينِي عَرْشِهَا (without suffix bi). This is a common mistake of translators.

قَالَ الَّذِي عِندَهُ عِلْمٌ مِّنَ الْكِتَابِ أَنَا آتِيكَ بِهِ قَبْلَ أَن يَرْتَدَّ إِلَيْكَ طَرْفُكَ ۚ

27:40 In classical Arabic, the ambassador or a representative of Yemen was called Tarf طرف, which also means government taxes. In this case the translation is, “before your taxes are due.” For the rendering of Tarfu-ka طَرْفُكَ as “your Yemenite,” )see Tâj al-‘Arûs(. The period of Queen Shebas rule continued up to 950 B.C. With her submission to Solomon the Biblical prophecy, “the kings of Sheba shall offer gifts,” was fulfiled (Psalms 72.10).

فَلَمَّا جَاءَتْ قِيلَ أَهَـٰكَذَا عَرْشُكِ ۖ قَالَتْ كَأَنَّهُ هُوَ ۚ وَأُوتِينَا الْعِلْمَ مِن قَبْلِهَا وَكُنَّا مُسْلِمِينَ

27:42 “We have been given the knowledge before this”. Here knowledge can be both the knowledge of the superior power of Solomon and knowledge about Solomons monotheistic religion. “We have already submitted (Muslimîn مُسْلِمِينَ)” can be in the context of what Sabâ said before in verse 27:34 or can be a confession that in reality she already was a believer in one God and submissive to Him.

قِيلَ لَهَا ادْخُلِي الصَّرْحَ ۖ فَلَمَّا رَأَتْهُ حَسِبَتْهُ لُجَّةً وَكَشَفَتْ عَن سَاقَيْهَا ۚ قَالَ إِنَّهُ صَرْحٌ مُّمَرَّدٌ مِّن قَوَارِيرَ ۗ قَالَتْ رَبِّ إِنِّي ظَلَمْتُ نَفْسِي وَأَسْلَمْتُ مَعَ سُلَيْمَانَ لِلَّهِ رَبِّ الْعَالَمِينَ

27:44 Solomon intended the noble woman to realize the error of her idol-worship in symbolic language by presenting a throne to her, which was much superior to her own throne. He wanted to impress upon her that what he possesses in knowledge—both spiritual and worldly—is much superior to what she is so proud of and what she worships. The palace referred to in the verse was constructed by order of Solomon. When she entered the palace, she mistook the transparent glass for water, which ran beneath. The sight of the water perplexed and perturbed her. Kashafat ‘ann sâqai-hâكَشَفَتْ عَن سَاقَيْهَا is a well-known Arabic idiom meaning to become perturbed or perplexed (Lisân. Tâj). Only ignorance of the Arabic language would make anyone assume the literal meaning of the words as “uncovered her shanks” (see also 68:42). In English idiom that something surprising might happen, one would say something shall „knock your socks off“: it does not mean the person will start going barefoot.

وَلَقَدْ أَرْسَلْنَا إِلَىٰ ثَمُودَ أَخَاهُمْ صَالِحًا أَنِ اعْبُدُوا اللَّهَ فَإِذَا هُمْ فَرِيقَانِ يَخْتَصِمُونَ

27:45 Farîqân فَرِيقَانِ two factions, two groups: believers and non-believers.

وَكَانَ فِي الْمَدِينَةِ تِسْعَةُ رَهْطٍ يُفْسِدُونَ فِي الْأَرْضِ وَلَا يُصْلِحُونَ

27:48 The city referred to is the region known as al-Hijr in northern Hijâz. However, by implication, the reference in the verse is to the enemies of the Holy Prophet (pbuh), and it is a Prophetical reference. Nine persons were the most severe enemies of the Holy Prophet in Makkah. They were Abû Jahal, Walîd, Nadzar, ‘Utba, Shaiba, Umayya, ‘Ubbî, ‘Uqba, and Harith bin Amer. Like Sâlihs people, the Makkan chiefs also plotted against the life of the Holy Prophet (pbuh) (see also 8:30).

أَمَّنْ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَأَنزَلَ لَكُم مِّنَ السَّمَاءِ مَاءً فَأَنبَتْنَا بِهِ حَدَائِقَ ذَاتَ بَهْجَةٍ مَّا كَانَ لَكُمْ أَن تُنبِتُوا شَجَرَهَا ۗ أَإِلَـٰهٌ مَّعَ اللَّهِ ۚ بَلْ هُمْ قَوْمٌ يَعْدِلُونَ ﴿٦٠﴾ أَمَّن جَعَلَ الْأَرْضَ قَرَارًا وَجَعَلَ خِلَالَهَا أَنْهَارًا وَجَعَلَ لَهَا رَوَاسِيَ وَجَعَلَ بَيْنَ الْبَحْرَيْنِ حَاجِزًا ۗ أَإِلَـٰهٌ مَّعَ اللَّهِ ۚ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ أَمَّن يُجِيبُ الْمُضْطَرَّ إِذَا دَعَاهُ وَيَكْشِفُ السُّوءَ وَيَجْعَلُكُمْ خُلَفَاءَ الْأَرْضِ ۗ أَإِلَـٰهٌ مَّعَ اللَّهِ ۚ قَلِيلًا مَّا تَذَكَّرُونَ

27:60-61 These verses provide some arguments in support of the existence of the All-Mighty, His great powers of creation (خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ), and Revelation (وَأَنزَلَ لَكُم مِّنَ السَّمَاءِ مَاءً). In the diversity of His creation, He draws our attention to the fact that all is the work of One God (إِلَـٰهٌ مَّعَ اللَّه). The first argument is taken from the marvelous power of the All-Mighty in nature (27:60-61), and the next when He manifests Himself in the human beings inner conscience, when he cries to Him in the agony of his soul (أَمَّن يُجِيبُ الْمُضْطَرَّ إِذَا دَعَاهُ) and Allâh listens to his cry (وَيَكْشِفُ السُّوءَ). The existence and Oneness of the All-Mighty is not to be sought in the power of a human being as the conqueror of the forces of nature, but in his weakness. Thus, we are told that the proof of the existence of the Supreme Being and His Unity and great powers are manifested in the mighty forces of nature as well as in the weak mortals who then inherit the land (وَيَجْعَلُكُمْ خُلَفَاءَ الْأَرْضِ)

أَمَّن يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ وَمَن يَرْزُقُكُم مِّنَ السَّمَاءِ وَالْأَرْضِ ۗ أَإِلَـٰهٌ مَّعَ اللَّهِ ۚ

27:64 This is a reference to the human beings life on earth and his resurrection after death, as well as to this worldly cycle of birth and death (cf.: 7:57).

وَيَقُولُونَ مَتَىٰ هَـٰذَا الْوَعْدُ إِن كُنتُمْ صَادِقِينَ

27:71 The question “When will this promise come?” is put by the Muslims in this verse. In verse 34:29 and in 36:48 the same question was asked by the non-believers. The reply given here is in the words Radaf ردف indicating “it will follow him”—i.e., when the Holy Prophet (pbuh) is not there. Verse 32:29 also contains the answer to this question.

وَإِذَا وَقَعَ الْقَوْلُ عَلَيْهِمْ أَخْرَجْنَا لَهُمْ دَابَّةً مِّنَ الْأَرْضِ تُكَلِّمُهُمْ أَنَّ النَّاسَ كَانُوا بِآيَاتِنَا لَا يُوقِنُونَ

27:82 “The creature from the earth which will speak to them” is apparently an allegory of the human beings earthly outlook on life. These people are those who have lost all sense of the higher values of life, along with those whose labour has gone to waste in mere worldly pursuits but who nonetheless think they are doing good deeds (18:104). In other words, the soul-destroying materialism is characteristic of the time preceding the Last Hour. However, if Dâbbah دَابَّةً is taken in the sense of an insect and Tukallimuتُكَلِّمُ should mean, “it will bite them,” it will be a reference to the appearance of diseases and epidemics caused by microorganisms in the latter days. The verse was also construed this way by the Holy Prophet (pbuh).

وَتَرَى الْجِبَالَ تَحْسَبُهَا جَامِدَةً وَهِيَ تَمُرُّ مَرَّ السَّحَابِ

27:88 Al-Jibâl الْجِبَالَ – “mountains” also signify great men, institutions, powerful nations and ideas (Tâj), which seemed to have become firmly fixed and rooted like mountains. But physical mountains, too, are only seemingly immovable and fixed but on a larger timescale build up, disappear and pass by, fleeting just like clouds.

28. CHAPTER سورة القصص

The Narrative

(Revealed before Hijrah)

This is the third and last of the chapters which belong to the Tâ Sîn Mîm طسم group. It opens with the same abbreviated letters, thereby pointing to its connection with the previous two chapters. Tâ Sîn Mîm are abbreviations of al-Latîf الطيف (the Benign), al-Samî‘ السميع (the Hearing), and al-Majîd or Al-‘Alîm العليم (the All-Knowing). These are the Attributes of Allâh.

In this narration, reference is made to the flight of Moses from Egypt to Midian, his sojourn there for duration of ten years, and his subsequent return to Egypt and the deliverance of the Israelites from Pharaohs enslavement. As the Holy Prophet (pbuh) is compared to Moses (73:15), the narration is an indication that the Holy Prophet (pbuh) would leave his place of birth. Like Moses, he would come back to his homeland after ten years and deliver the weak Muslims there from the clutches of the Makkan pagans. Verse 85 in this chapter, “Who has made the teaching of the Qur’ân binding on you, O Prophet! I shall most surely bring you back to the place of pilgrimage” (Makkah), further clarifies the subject matter. This verse was revealed to the Holy Prophet (pbuh) during his escape from Makkah to Madînah at a place known as Jahfah (Bahr al-Muhît).

The narration of Moses (28:3) has been given much weight in the Holy Qur’ân. His accounts have been presented to us in 7:103-157; 10:75-94; 11:96-100; 18:60-82; 19:51-53; 20:9-99; 23:45-49; 26:10-68; 27:7-14; 28:3-50; 40:23-54; 44:17-33; and 51:38-40, each time with different emphasis and purpose. The messages of these narrations are summarized in 2:47-96.

نَتْلُو عَلَيْكَ مِن نَّبَإِ مُوسَىٰ وَفِرْعَوْنَ بِالْحَقِّ لِقَوْمٍ يُؤْمِنُونَ

28:3 In this narration people with faith (لِقَوْمٍ يُؤْمِنُونَ) are addressed in the first place. The Arabic word used for “narration” is Nabâ نَّبَإِ and not أساطير means an account of great importance that contains prophecy. Thus this account should be read as Nabâ and not as Asâtîr, which is a compilation of words and lines (cf. 23:83). Narrations of Moses should not be read as a story of magic and counter-magic. For the benefit of all, the Holy Qur’ân expresses its purpose in an outward fashion, catering to the less educated people among its readers and listeners. This is in the same way that the language of the Apostles is outwardly simple for reaching a wide audience. The one who does not delve into the depths of its meanings, and cannot see beyond the outward forms, wonders about its outward manifestations and says, “This is the garment of a Great King.” The one with refined spiritual wisdom and understanding probes the depths to look for pearls in the garment of the Great King. He examines the quality of this garment and thereby realizes the respect to be commanded by the one wearing it: he knows there is someone worthy of it. The Prophets in their messages combine the outward form for the public and the inward meaning for the special believers. This was in the wisdom in Mosess words when he said, “I fled from you (Pharaoh) because I apprehended injustice from you.” Moses did not say, “I fled from you because of my desire for safety and well-being” (21:26). Similarly, Moses gave two answers to the question of Pharaoh, “What is this Sustainer of all the worlds?” ( Rabb al-‘Âlamîn cf. 26:23). The first reply was for those who have deep insight and absolute faith –Yu’qinûn يؤقنون (cf. 26:24, 20:72-73) when he said, “He is the Lord of the heavens and the earth and of all that lies between the two, your Lord and the Lord of your forefathers if you have faith.” His second reply was for those who depend only on their power of intellect and reason (‘Aql عَقل, cf. 26:28) when he said, “The Lord of the east and the Lord of the west and all that which lies between the two, if you could only use your senses.”

Many aspects of this narration are symbolic and require a different approach. Great spiritual scholars of Islam point out parallels to the life of the Holy Prophet (pbuh) and Islamic history. They interpret it as an explanation of the Qur’ânic statement, “Humankind! Now, We have sent a Messenger to you who is a witness over you, just as We sent a Messenger towards Pharaoh” (73:15). The Qur’ânic Pharaoh stands for an arrogant, unbelieving, self-deifying human being, one who knows the Truth but in his heart conceals it (kufrكفر). The inward realization of Pharaohs faith is reaffirmed at the point of his death when he says, “I confess and believe that there is no One worthy of worship but He, in Whom the children of Israel have believed and I am of those who submit.” The staff, the serpents, the golden calf, the spell is all symbols maintaining significance at all times.

إِنَّ فِرْعَوْنَ عَلَا فِي الْأَرْضِ وَجَعَلَ أَهْلَهَا شِيَعًا يَسْتَضْعِفُ طَائِفَةً مِّنْهُمْ

28:4 Shai‘an شِيَعًا signifies parties, groups and division including racial division based on birth. Here the word Shai‘an شِيَعًا refers to the division of people into high- and low-born, a division that is utterly condemned. Pharaoh is not a proper name but a title, a symbol for arrogance. The behaviour of some powerful nations toward the weaker is no different. They exploit them by creating divisions based on ethnic origins and religious beliefs.

وَنُرِيدُ أَن نَّمُنَّ عَلَى الَّذِينَ اسْتُضْعِفُوا فِي الْأَرْضِ وَنَجْعَلَهُمْ أَئِمَّةً وَنَجْعَلَهُمُ الْوَارِثِينَ

28:5 The verse informs us about the general Divine rule that those people who are considered low shall, if they follow the Divine commands and remain steadfast, one day get the upper hand and be respected (32:24).

وَنُمَكِّنَ لَهُمْ فِي الْأَرْضِ وَنُرِيَ فِرْعَوْنَ وَهَامَانَ وَجُنُودَهُمَا مِنْهُم مَّا كَانُوا يَحْذَرُونَ

28:6 The compound designation “Ha-Amon” was given to every high priest of the Egyptian god Amon. Hâmân هَامَانَ, as used in the Holy Qur’ân in verses 28:38, 29:39,and 40:24,36, is not a proper name but the Arabic form of Ha-Amon, the high priest of Amon, the sun-god of Egypt. Similarly, Pharaoh is not a proper name but a title assumed by Egyptian rulers at the time of Moses. Hâmân هَامَانَ is a caretaker charged with construction work. At the time in question, the cult of Amon was dominant in Egypt; his high priest Ha-Amon or Hâmân held a rank second only to that of the king—similar to the role of popes in the Middle Ages. The point is strengthened by the fact that Pharaoh demanded that Hâmân هَامَانَ erect for him a lofty tower from which he could have a look at the God of Moses (28:38; 40:36) which may be an allusion to the function of the high priest as his chief architect. The name of this high priest was Nebunnef, who held this position under Ramses II and his son Menfatiah (or Merneftah). This Hâmân is not to be confused with the Persian “Haman” of the Old Testament (Esther 3.1).

وَأَوْحَيْنَا إِلَىٰ أُمِّ مُوسَىٰ أَنْ أَرْضِعِيهِ

28:7 It should be noted that the mother of Moses was not a prophetess in the sense commonly understood, yet Allâh says: “We revealed to the mother of Moses.” The disciples of Jesus also received revelation (5:111). This shows that it is not only Prophets who can receive information directly from on High.

وَكَذَ‌ٰلِكَ نَجْزِي الْمُحْسِنِينَ

28:14 Additional occurrences of this statement, “That is how we reward the doers of good,” are found in verses 6:84, 12:22, and 37:110)

وَلَمَّا وَرَدَ مَاءَ مَدْيَنَ وَجَدَ عَلَيْهِ أُمَّةً مِّنَ النَّاسِ يَسْقُونَ وَوَجَدَ مِن دُونِهِمُ امْرَأَتَيْنِ تَذُودَانِ ۖ قَالَ مَا خَطْبُكُمَا ۖ قَالَتَا لَا نَسْقِي حَتَّىٰ يُصْدِرَ الرِّعَاءُ ۖ وَأَبُونَا شَيْخٌ كَبِيرٌ

28:23 The old man is Shû‘aib (7:85; 20:40). The verse tells that women can go out of their homes to carry out their duties, but they should be modest in their walk and behaviour.

قَالَ إِنِّي أُرِيدُ أَنْ أُنكِحَكَ إِحْدَى ابْنَتَيَّ هَاتَيْنِ عَلَىٰ أَن تَأْجُرَنِي ثَمَانِيَ حِجَجٍ ۖ فَإِنْ أَتْمَمْتَ عَشْرًا فَمِنْ عِندِكَ ۖ وَمَا أُرِيدُ أَنْ أَشُقَّ عَلَيْكَ ۚ سَتَجِدُنِي إِن شَاءَ اللَّهُ مِنَ الصَّالِحِينَ

28:27 It is wrong to think that Shû‘aib agreed to marry one of his daughters in lieu of eight or ten years service. Shû‘aib, a godly person, a Prophet, realized through his Divine wisdom that a great Divine mission lay before Moses. He therefore offered him one of his daughters in marriage, with the desire that Moses should live with him and thereby benefit from Shu‘aib’s knowledge as a Prophet. Thus the training of Moses was now under the spiritual guidance of a Prophet, as his early training and education had been under a worldly ruler (28:7-14; 18:60-82). Both types of training were necessary for his later mission. There is no reference to “eight or ten” years in the Jewish record. But what is stated in the Holy Qur’ân has really a deeper significance. Moses’ stay in Midian for eight to ten years is a Prophetical reference to the Holy Prophets (pbuh) life in Madînah after the emigration from Makkah and his triumphant return to Makkah after eight years. Further references to this are in verses 45 and 85.

قَالَ سَنَشُدُّ عَضُدَكَ بِأَخِيكَ وَنَجْعَلُ لَكُمَا سُلْطَانًا فَلَا يَصِلُونَ إِلَيْكُمَا ۚ بِآيَاتِنَا أَنتُمَا وَمَنِ اتَّبَعَكُمَا الْغَالِبُونَ

28:35 Moses shows no boastfulness when he is selected for the mission and does not hesitate to accept his own weakness when stating, “My brother Aaron is more fluent and eloquent in speech.”

إِنَّهُ لَا يُفْلِحُ الظَّالِمُونَ

28:37 “These wrongdoers shall never prosper” are the words of Moses.

وَقَالَ فِرْعَوْنُ يَا أَيُّهَا الْمَلَأُ مَا عَلِمْتُ لَكُم مِّنْ إِلَـٰهٍ غَيْرِي فَأَوْقِدْ لِي يَا هَامَانُ عَلَى الطِّينِ فَاجْعَل لِّي صَرْحًا لَّعَلِّي أَطَّلِعُ إِلَىٰ إِلَـٰهِ مُوسَىٰ وَإِنِّي لَأَظُنُّهُ مِنَ الْكَاذِبِينَ

28:38 Pharaohs demand for a high building is a contemptuous attack on the concept of God presented by Moses, representing Him as inconceivably high above all that exists.

وَمَا كُنتَ بِجَانِبِ الْغَرْبِيِّ إِذْ قَضَيْنَا إِلَىٰ مُوسَى الْأَمْرَ وَمَا كُنتَ مِنَ الشَّاهِدِينَ

28:44 This verse points to a prophecy of Moses about the advent of a Prophet like himself from among the Ishmaelite, the brethren of the Israelites (Deut. 18.18). His prophecy was so clear that one would think that the Holy Prophet (pbuh) of Islam was present in person with Moses on the western side of the Mount Sinai when the latter was making the prophecy. The opening words of the next verse indicate that a very long time had elapsed between the prophecy and its fulfilment. The clear prophecy of Moses about the appearance of a Prophet like himself was fulfilled after about two thousand years, yet none of the Prophets who followed Moses, including Jesus, had ever claimed to be a Prophet like Moses. Verse 46 also sheds light on the significance of this verse. Moses prophesied the advent of the Holy Prophet on three occasions, mentioned in the following verses, and in verses وَمَا كُنتَ بِجَانِبِ الْغَرْبِيِّ “You were not present on the western side” (28:44); وَمَا كُنتَ ثَاوِيًا فِي أَهْلِ مَدْيَنَ “You were not living among the people of Midian”(28:45); وَمَا كُنتَ بِجَانِبِ الطُّورِ “You were not present on the foot of Mount Sinai” (28:46). See also 7:157 and 61:6 for the claim that the advent of the Holy Prophet (pbuh) was foretold in the Torah.

إِنَّ الَّذِي فَرَضَ عَلَيْكَ الْقُرْآنَ لَرَادُّكَ إِلَىٰ مَعَادٍ ۚ

28:85 This verse was revealed while the Holy Prophet (pbuh) was on his way from Makkah to Madînah. “He shall most surely bring you back to your ordained place of return لَرَادُّكَ إِلَىٰ مَعَادٍ is the prophecy that, although forced to leave Makkah now, he will eventually come back. Specifically, the “ordained place of return” مَعَاد is the place of Pilgrimage. The verse constitutes a befitting sequel to the chapter which gives a somewhat detailed life story of the Holy Prophet (pbuh)—the like of Moses.

وَلَا يَصُدُّنَّكَ عَنْ آيَاتِ اللَّهِ بَعْدَ إِذْ أُنزِلَتْ إِلَيْكَ ۖ وَادْعُ إِلَىٰ رَبِّكَ ۖ وَلَا تَكُونَنَّ مِنَ الْمُشْرِكِينَ ﴿٨٧﴾ وَلَا تَدْعُ مَعَ اللَّهِ إِلَـٰهًا آخَرَ ۘ لَا إِلَـٰهَ إِلَّا هُوَ ۚ كُلُّ شَيْءٍ هَالِكٌ إِلَّا وَجْهَهُ ۚ لَهُ الْحُكْمُ وَإِلَيْهِ تُرْجَعُونَ

28:87-88 These last two verses sum up the subject matter of the chapter. “Everything is liable to perish but those faces by means of which you seek His attention” is also a possible translation of the verse كُلُّ شَيْءٍ هَالِكٌ إِلَّا وَجْهَهُ

29. CHAPTER سورة العنكبوت

The Spider

(Revealed before Hijrah)

The previous chapter was the last of the series in which the growth of the spiritual person as an individual is concerned, especially illustrated by the ways in which the great apostles were prepared for their missions and responsibilities. It also closed the sub-series beginning with chapter 26, concerned with the spiritual Light. This chapter starts a group of four chapters headed by the abbreviated letters Alif Lâm Mîm آلم -“I am Allâh, the All-Knowing” (cf. 2:2; 32:2; 4:166). The title ‘Ankabût العنكبوت has been derived from the parable of the spiders web, in verse 41, a metaphor for the weak beliefs and values in which people are entangled.

وَقَالَ الَّذِينَ كَفَرُوا لِلَّذِينَ آمَنُوا اتَّبِعُوا سَبِيلَنَا وَلْنَحْمِلْ خَطَايَاكُمْ وَمَا هُم بِحَامِلِينَ مِنْ خَطَايَاهُم مِّن شَيْءٍ ۖ

29:12 This verse and the following area rebuttal of the statement “Follow our way and we will bear (the consequences of) your sins”. They serve as a stern warning for such people who blindly follow cult leaders, or leaders who promise Paradise or salvation in return for monetary gifts. This is the practice of many Christian leaders who promise Paradise in return for the belief in Jesus and their church. Unfortunately, some self-proclaimed Islamic leaders make similar promises.

وَلَقَدْ أَرْسَلْنَا نُوحًا إِلَىٰ قَوْمِهِ فَلَبِثَ فِيهِمْ أَلْفَ سَنَةٍ إِلَّا خَمْسِينَ عَامًا فَأَخَذَهُمُ الطُّوفَانُ وَهُمْ ظَالِمُونَ

29:14 The age of a reformer stands for the length of his dispensation and teaching. Therefore, the period 950 years is not the span of Noah’s personal physical life (cf. 21:8 or 21:34). In describing the limit of Noah’s age two words are used here—Sanah سَنَةٍ and ‘Âmâ عَامًا. The root of the former word gives a sense of badness, while the latter carries sense of goodness. It shows that the first fifty years of Noah’s dispensation were years of all-around spiritual progress and regeneration, and that after that period moral degeneration set in. Sanatin سَنَةٍ, which has been translated as “year,” is used also for seasons, i.e., one quarter of a year (Tâj; Lisân).

أَوَلَمْ يَرَوْا كَيْفَ يُبْدِئُ اللَّهُ الْخَلْقَ ثُمَّ يُعِيدُهُ ۚ

29:19 Resurrection is but a continuation of the cycle of creation.

وَقَالَ إِنَّمَا اتَّخَذْتُم مِّن دُونِ اللَّهِ أَوْثَانًا مَّوَدَّةَ بَيْنِكُمْ فِي الْحَيَاةِ الدُّنْيَا ۖ ثُمَّ يَوْمَ الْقِيَامَةِ يَكْفُرُ بَعْضُكُم بِبَعْضٍ وَيَلْعَنُ بَعْضُكُم بَعْضًا وَمَأْوَاكُمُ النَّارُ وَمَا لَكُم مِّن نَّاصِرِينَ

29:25 The disbelievers are friends of one another, and overvaluing their friendship becomes a hindrance to performing pious deeds.

وَقَالَ إِنِّي مُهَاجِرٌ إِلَىٰ رَبِّي

29:26 A believer may leave his country for the sake of his faith.

وَلَمَّا أَن جَاءَتْ رُسُلُنَا لُوطًا سِيءَ بِهِمْ وَضَاقَ بِهِمْ ذَرْعًا وَقَالُوا لَا تَخَفْ وَلَا تَحْزَنْ

29:33 Sîa’ bi-him سِيءَ بِهِمْ is often wrongly translated as: he scolded them, talked badly about them, became rude to them. The correct translation should be that Lot felt distressed and felt bad because of their refusal (to accept his hospitality).

مَثَلُ الَّذِينَ اتَّخَذُوا مِن دُونِ اللَّهِ أَوْلِيَاءَ كَمَثَلِ الْعَنكَبُوتِ اتَّخَذَتْ بَيْتًا ۖ وَإِنَّ أَوْهَنَ الْبُيُوتِ لَبَيْتُ الْعَنكَبُوتِ ۖ لَوْ كَانُوا يَعْلَمُونَ

29:41 The missionary activity of religious activists, in particular of some cults in the Islamic world and of Christian missionaries, are compared with Al-‘Ankabût الْعَنكَبُوتِ, the house of a spider. In the case of the Christians, they take Jesus as their helper and friend to the exclusion of God, and in some Muslim cults, some saints and reformers are taken as friends and helpers.

اتْلُ مَا أُوحِيَ إِلَيْكَ مِنَ الْكِتَابِ وَأَقِمِ الصَّلَاةَ ۖ إِنَّ الصَّلَاةَ تَنْهَىٰ عَنِ الْفَحْشَاءِ وَالْمُنكَرِ ۗ وَلَذِكْرُ اللَّهِ أَكْبَرُ ۗ

29:45 This verse invites believers and skeptics alike to the acceptance of the Holy Qur’ân on account of its purifying qualities. As all other religions have ceased to effect delivery from the bondage of sin, now only this Book lays down the right ways for eliminating sin. Here, some basic principles to that effect are given. The best, most powerful, and most effective restraint upon sin is the observance of Prayer and the recitation of the Holy Qur’ân. The significance of Allâh’s remembering the supplicant is explained by Ibn ‘Abbâs as follows: “Allâh’s remembrance of the human being is His raising him to a place of eminence.” The verse refutes again the Christian doctrine that belief in Jesus Christ will rid one from the bondage of sin. The next verse testifies that specifically Christians and Jews are addressed. Here we encounter the difference in the rites of worship between the Christians and Jews on one side, whose prayer rites consist of recitation from their Book (Utal min al-Kitâbالكتاب من اتْلُ), and on the other the Muslims, who are commanded to stand for Prayer as expressed in the word Aqim al-Salât أَقِمِ الصَّلَاةَ —“Stand up for Prayer”! The Muslim Prayer requires inner and outward cleanliness. In the ritual Prayer the Muslims remember the Divine Attributes of Rabûbîyyat, Rahmânîyyat, Rahîmîyyat, bow and prostrate as if He were present before them, and glorify His Greatness. The verse also holds a big promise for the supplicant through the words, “Verily, the (ritual) Prayer restrains from indecency and abominable things and loathsome deeds and that which runs counter to morals and reason.”

وَلَا تُجَادِلُوا أَهْلَ الْكِتَابِ إِلَّا بِالَّتِي هِيَ أَحْسَنُ إِلَّا الَّذِينَ ظَلَمُوا مِنْهُمْ ۖ وَقُولُوا آمَنَّا بِالَّذِي أُنزِلَ إِلَيْنَا وَأُنزِلَ إِلَيْكُمْ وَإِلَـٰهُنَا وَإِلَـٰهُكُمْ وَاحِدٌ وَنَحْنُ لَهُ مُسْلِمُونَ

29:46 This verse tells the Muslims how to deal with the People of Book—the Christians and the Jews. The word Ahsan أَحْسَنُ includes such prohibitions as not to start an argument, not to become emotional or aggressive, to accept the other sides arguments or proofs, and not to attempt to proselytize, but rather just to say, “We believe in all that which is revealed to you, and our God and your God is One to whom we stand resigned.” This is a common ground for a dialogue.

وَمَا كُنتَ تَتْلُو مِن قَبْلِهِ مِن كِتَابٍ وَلَا تَخُطُّهُ بِيَمِينِكَ ۖ إِذًا لَّارْتَابَ الْمُبْطِلُونَ

29:48 The Holy Prophets (pbuh) fellow citizens knew well that he neither applied himself to learning, nor frequented with learned men, and lived in a land that was, through its vast deserts, largely isolated from other countries. He could not have derived his extensive knowledge from earlier Scriptures. He had to convince impartial persons that his knowledge must have come to him through Divine Revelation. There is a difference of opinion whether he could read and write. He is called ummî in the Holy Qur’ân (7:157), which is usually translated as someone who cannot read or write. This, however, is an incorrect translation, leaves a wrong impression, and is the cause of many objections. Makkah was called Umm al-Qurâ’ and a Makkan Arab is an ummî. Jews at the time of the Holy Prophet (pbuh) used to refer to all Arabs who had no knowledge of the Torah dismissively as ummî, likening them to illiterates. The Holy Prophet (pbuh) could indeed read and write. He used to double-check the Divine Revelation when it was put into writing. How could an illiterate be confident that what Allâh revealed is written down accurately? Moreover, he was a successful business person who must have command of arithmetic.

وَقَالُوا لَوْلَا أُنزِلَ عَلَيْهِ آيَاتٌ مِّن رَّبِّهِ ۖ قُلْ إِنَّمَا الْآيَاتُ عِندَ اللَّهِ وَإِنَّمَا أَنَا نَذِيرٌ مُّبِينٌ

29:50 The opponents demanded a “sign.” The verse tells that one of the big signs is that the Holy Prophet is a warner of punishments, and the punishment is due. The types of wars and other punishments are mentioned in verse 55.

وَالَّذِينَ آمَنُوا بِالْبَاطِلِ وَكَفَرُوا بِاللَّهِ أُولَـٰئِكَ هُمُ الْخَاسِرُونَ

29:52 Bâtil بَاطِلِ is something that has no reality.

30. CHAPTER سورة الروم

The Byzantines

(Revealed before Hijrah)

The main subject of the chapter is the social and economic laws for a welfare state. Its title is derived from the prophetic reference to the Byzantines in the very first verse. It opens with two prophecies: that the Romans would be victorious over the Persians in not less than three years and not more than nine years, and that the persecuted Companions of the Holy Prophet (pbuh) would also have a reason to rejoice. The prophecy of the victory of the Romans was made in the sixth year of the call (615 A.D.), when the wave of the Persian conquest was at its height. They had already occupied the Roman territories of Syria and Anatolia in 614 A.D., they took Jerusalem, and Egypt fell to them in 615-616 A.D. The Persian armies were knocking at the gates of Constantinople itself. The total destruction of the Byzantine Empire seemed imminent. It was then beyond human logic to predict that the tables would be completely turned upon the Persians and the victors would become the vanquished.

غُلِبَتِ الرُّوم فِي أَدْنَى الْأَرْضِ وَهُم مِّن بَعْدِ غَلَبِهِمْ سَيَغْلِبُونَ ُ

30:2-3 It is the defeat of the Romans that is alluded to in this verse and their subsequent victory is prophesied. Ghulibat غُلِبَتِ in its passive voice means defeated. The date of the revelation of this verse is the period when the Persian took Jerusalem in 614 A.D. and penetrated deep into the Byzantine territories. “The Byzantines have been defeated” غُلِبَتِ الرُّومُ. This prophecy was followed by another prophecy: “They after their defeat shall overpower.” In 622 A.D., in accordance with the prophecy of this verse, the Byzantines succeeded in defeating the Persians at Issus and subsequently drove Persians out of Asia Minor: in 624 A.D., the Persian armies were completely routed. In 625 A.D., the ninth year after the Hijrah, the Romans not only gained a signal victory over the Persians but also carried the war into Persian territory and despoiled the city of Medayon.

When this verse was revealed, Abû Bakr(rz) asserted in a public gathering that the Romans would overcome the Persians, but ‘Ubayy bin Khalf, an enemy of Islam, denied this; to show the confidence the Companions had in the prophecy, a hundred camels were wagered. The fulfilment of this prophecy is universally acknowledged, but some biased writers object on the Arabic vowel marks of the word Ghulibat. It is true that the vowel points on the consonants were not written in the early version of the Holy Qur’ân, but the Arabs of the time of the Holy Prophet (pbuh) knew how to pronounce a word correctly. Irrespective of what vowel marks one adds to for a correct word and no matter whether one pronounces the word ghuleba غُلِب or ghalaba غَلَب- in active or passive form—the meaning will not change.

Arabic can be written without vowel points, but not spoken without vowels. The prophecy in question, like the rest of the Qur’ân, was proclaimed verbally with the correct pronunciation. Its prophecies were not put in sealed boxes to be opened after the event. It was the Holy Prophets habit that after receiving a revelation he proclaimed it at once. The purpose of this prophecy was to encourage the despondent Muslims and warn the opponents of the Holy Prophet (pbuh) that they, like their Persian friends, would soon be defeated. This happened at Badr soon after.

وَيَوْمَئِذٍ يَفْرَحُ الْمُؤْمِنُونَ

30:4-5 The “good news” for the Muslims refers to the Battle of Badr, which took place in 624 A.D. In this small but highly significant battle, a force of Muslims numbering 313 decisively defeated a better-equipped Makkan force of about 1,000. The mention of the Divine Attributes of الْعَزِيزُ الرَّحِيم, Mercy and Power, at the end of the verse indicates that this victory will prove to be a great blessing from the All Powerful.

اللَّهُ يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ ثُمَّ إِلَيْهِ تُرْجَعُونَ

30:11 Yabdu’ al-Khalq يَبْدَأُ الْخَلْقَ here means, “Who brings existence from nonexistence” and “Who is Originator of matter.”

وَمِنْ آيَاتِهِ أَنْ خَلَقَكُم مِّن تُرَابٍ ثُمَّ إِذَا أَنتُم بَشَرٌ تَنتَشِرُونَ

30:20 The creation of the human being from dust refers to the process of evolution from an inorganic matter into the organic, which then undergoes a gradual process of evolution. Here the origin of the human being is in agreement with the findings of modern science. The Bible and some Christian theologians disagree with this process of creation.

وَمِنْ آيَاتِهِ خَلْقُ السَّمَاوَاتِ وَالْأَرْضِ وَاخْتِلَافُ أَلْسِنَتِكُمْ وَأَلْوَانِكُمْ ۚ إِنَّ فِي ذَ‌ٰلِكَ لَآيَاتٍ لِّلْعَالِمِينَ

30:22 This verse refers to the diversity in nature of human beings and tells us that in spite of their different skin colours and languages, they all have one origin. It invites us to ponder the creation of cosmos and laws of nature, and to pay attention to the differences in colours and languages. The diversity of tongues has been placed on the same footing as the diversity of human races and that of nature: they are all part of one system, whose source is Allâh. Just as we marvel at the creation of the heavens and earth and at our immediate surroundings in nature with all its diversity, and find it beautiful and admirable, and feel the urge to take care of it and to preserve it, so should we look at all humans, irrespective of their ethnic origin, colour, race, or language. Here is the instruction to leave our narrow ideas of nationalism and racism. The verse also directs us to study the origin of humankind, the science of languages, and social interactions.

فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًا ۚ فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا ۚ لَا تَبْدِيلَ لِخَلْقِ اللَّهِ ۚ ذَ‌ٰلِكَ الدِّينُ الْقَيِّمُ وَلَـٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ

30:30 No Divine Command stands in conflict with basic human nature, and there is no command in the Holy Book that is contrary to reason and logic. The Faith chosen by Allâh suits our nature. This is the basis of the claim that this Faith is the right and the perfect Faith (دِّينِ حَنِيفًا). All other religions are devoid of this attribute and quality. They require belief in their dogmas that stand against human logic and reasoning. Christianity, like other religions of the past, requires a blind belief in a son of god and in the concept of trinity without logical reason or proof. The Qur’ân requires belief in one God Who brings existence from nonexistence and Who is Originator of matter. Its proof is embedded in human nature (فَطَرَ النَّاسَ).

فَآتِ ذَا الْقُرْبَىٰ حَقَّهُ وَالْمِسْكِينَ وَابْنَ السَّبِيلِ ۚ ذَ‌ٰلِكَ خَيْرٌ لِّلَّذِينَ يُرِيدُونَ وَجْهَ اللَّهِ

30:38 Wherever the Holy Qur’ân demands that we help the needy and the poor in the form of Zakât, charity, a gift, or in any other way, it invariably uses the word Âti آتِ instead of Iti إت. The former word conveys the sense of presenting something as a gift, whereas the latter word expresses the sense of giving under some compulsion (see Kashshaf). To offer someone a gift safeguards the self-respect of the person who receives the help. The word Haqqahu حَقَّهُ means “his due, his right.” This embodies that the owner of wealth is not its absolute owner, but that someone other than him has contributed substantially to its production and acquisition. There are others who have some rights in the wealth of the rich, and a share in it. When any help or charity is given, one should always have in mind that the provider is returning it to the one to whom it belongs.

وَمَا آتَيْتُم مِّن رِّبًا لِّيَرْبُوَ فِي أَمْوَالِ النَّاسِ فَلَا يَرْبُو عِندَ اللَّهِ ۖ وَمَا آتَيْتُم مِّن زَكَاةٍ تُرِيدُونَ وَجْهَ اللَّهِ فَأُولَـٰئِكَ هُمُ الْمُضْعِفُونَ

30:39 This verse institutes a contrast between Zakât and Riba ربا. Whereas by means of Zakât the Holy Qur’ân seeks to improve the lot of the poor, the institute of Ribâ (loan coupled with interest) has the opposite effect. The taking of interest and usury does not improve the economic condition of the poor but serves the purpose of making the rich even richer. Interest-bearing loans involve an exploitation of the economically weak by the resourceful. On the other hand, the institution of Zakât improves the lot of the poor while safeguarding their dignity, without significantly affecting the richest of the rich.

Ribâ literally means the increase of a thing over and above its original size or amount: it signifies an addition to what was lent by the creditor. In other words, Ribâ is the money on top of the amount of money lent, so that the borrower has to return more than he had borrowed. Ribâ is mentioned and commented on in four different places in the Holy Qur’ân, (2:275-278; 3:130; 4:161; 30:39), and it is condemned in the strongest possible terms. This verse contains the earliest mention of the term and the concept of Ribâ in the chronology of Qur’ânic Revelation. The chapter is from the Makkan period about six years before the Hijrah.

There can be no question about the prohibition of Ribâ. According to some interpreters, Ribâ does not mean interest but rather usury or the practice of lending anything at a rate of interest that is excessive or unlawfully high, and that the Holy Prophet (pbuh) passed away before having explained it. The fact is there is no mention of “excessive”, high or low, and there is no place left in the word Ribaرِّبًا for quantity, low or high. The fact is that Ribâ refers to interest as well as usury, and it is inacceptable in an ideal Islamic society under any circumstances. It is wrong to say that the Holy Prophet (pbuh) passed away before having explained its meaning and before the details of the question were settled. The severity with which the Holy Qur’ân condemns Ribâ and those who practice it makes it impossible that the Holy Prophet (pbuh) left without pointing out a sufficiently clear indication of its nature and its social, economic and moral implications. Again we have many sayings of the Holy Prophet (pbuh) in the books of Hadîth about Ribâ.

‘Umar(rz), the second successor of the Holy Prophet, did not feel any difficulty in interpreting Ribâ and its implication. His intention was that the Muslim ummah must not practice Ribâ nor acts that resemble Ribâ (Ibn Kathîr; 2:275). The money obtained through any kind of interest-bearing loans, irrespective of the rate of interest and the economic motivation involved, should be condemned.

Not only the taking but even the giving of Ribâ is prohibited. Such a practice cannot be allowed that the idle wealth of the people is made to give returns. The lender accumulates wealth exponentially at the cost of borrower. The result of such a practice is that most of the wealth starts circulating in the hands of a few lenders. The wealth of the nation is thus in a system that promotes inequality in a society by accumulation of wealth among just anew. A system should channel wealth back to the needs of poor into additional circulation. The Islamic system is neither socialist nor communist nor capitalist. It does not put any limit on lawful earning.

The mentioning of Zakâtand Ribâ together, also points to their intricate connection: no Zakâtis to be paid on money that is lent to someone without interest. Thus in a system with obligatory Zakât, there is still a financial incentive to lend money, thereby encouraging investments. The owner of the money has the choice either to pay Zakât at a rate, which essentially had been set at 2.5% annually, or lend out his money and be entitled to the return of the full amount at its due date. By lending his money without interest the lender is saving 2,5% of his wealth, which otherwise has to go as “Charity” for the poor. The economic incentive to do so is identical to a system without Zakât with 2.5% tax rate or no interest on borrowing but with 2.5% inflation.

The existence of inflation in many paper money systems further complicates interest-free lending, since excessive inflation makes money unsuitable for interest-free lending, and one would have to resort to something with intrinsic value less susceptible to fluctuations. In a society in which the obligation to pay Zakâtis ignored, a mere prohibition of interest stifles the flow of money toward economically viable investment opportunities, especially when losses of real worth as a result of inflation of the paper money system further disadvantage the creditor. Modern systems of (so-called) Islamic finance operating in such an environment usually simply hide the interest or call it by a different name. But when looking at the actual flow of money and goods, they are little different from ordinary interest, and they still fulfil the definition of Ribâ, since in the end the creditor receives in return more in real value than he lent out. Other attempts to closely follow the prohibition of Ribâ are to distribute the risk of the investment differently between creditor and borrower, so that the creditor may benefit from the profits of the investment, but also bears entrepreneurial risk. Whether such an agreement is in line with the definition of Ribâ depends on the specific contractual details. However, it is only with the institution of Zakâtthat, even up to an annual loss of 2.5%, it would still be beneficial to lend money. This difference could go to a bank or intermediary for managing the loan.

To sum up, there is a fundamental difference between a true Islamic economic system and the modern Western economic and fiscal systems. In the latter, income is heavily taxed and additionally there is usually a sales tax. Thus there is a cost to earning and spending money and an inhibition to the circulation of wealth. In the Western system, there is a price to earning wealth, whereas in a true Islamic system, there is a price to owning wealth.

ظَهَرَ الْفَسَادُ فِي الْبَرِّ وَالْبَحْرِ بِمَا كَسَبَتْ أَيْدِي النَّاسِ لِيُذِيقَهُم بَعْضَ الَّذِي عَمِلُوا لَعَلَّهُمْ يَرْجِعُونَ

30:41 This verse refers to the adverse social and moral conditions of humankind at the advent of the Holy Prophet (pbuh). The words “land” and “sea” may here signify those peoples living on distant continents and on islands. The expression also refers to the nations whose cultures and civilizations were based on purely human experiences, and those whose cultures and civilizations were based on Divine Revelation. The verse also indicates that when darkness enshrouds the face of the earth, and the human being consigns his Creator to oblivion, and the world is on the verge of chaos, Allâh raises a Reformer to bring back the erring flock into the Masters fold. The greater the darkness, the greater must be the reformer who is needed. Such was the condition of the world in the beginning of the seventh century, the time of the advent of the Holy Prophet (pbuh) of Islam. Similar darknesses, like the cycle of day and night, re-emerge repeatedly, so there is a repeated need for Reformers.

اللَّهُ الَّذِي يُرْسِلُ الرِّيَاحَ فَتُثِيرُ سَحَابًا فَيَبْسُطُهُ فِي السَّمَاءِ كَيْفَ يَشَاءُ وَيَجْعَلُهُ كِسَفًا فَتَرَى الْوَدْقَ يَخْرُجُ مِنْ خِلَالِهِ ۖ فَإِذَا أَصَابَ بِهِ مَن يَشَاءُ مِنْ عِبَادِهِ إِذَا هُمْ يَسْتَبْشِرُون وَإِن كَانُوا مِن قَبْلِ أَن يُنَزَّلَ عَلَيْهِم مِّن قَبْلِهِ لَمُبْلِسِين فَانظُرْ إِلَىٰ آثَارِ رَحْمَتِ اللَّهِ كَيْفَ يُحْيِي الْأَرْضَ بَعْدَ مَوْتِهَا

30:48 The water is of two types. One type of water is that of springs and rivers mixed with salts and mud (25:53), though its origin is of the wholesome, pure, cool, and fresh rainwater. This water symbolizes the knowledge that comes from your rational thinking and intellect, which can vary in quality according to the amount of mud and sediment mixed in it. Those who drink from the river water make different statements about the same thing at different times, since preconceived notions and prejudices may cloud their knowledge. The other type is rainwater described here, that is pure, free from any contamination, with the highest degree of clarity and refinement. It is the water converted from dense vapours and clouds. This water is compared with the Divine Knowledge and Divine Revelation, which is pure and which purifies your essence for intimate Divine Converse (mukâlima) with your Lord. The water descending from the One Most High is pure, and those who taste it make the same statements and do not differ; rather they confirm one another.

اللَّهُ الَّذِي خَلَقَكُم مِّن ضَعْفٍ ثُمَّ جَعَلَ مِن بَعْدِ ضَعْفٍ قُوَّةً ثُمَّ جَعَلَ مِن بَعْدِ قُوَّةٍ ضَعْفًا وَشَيْبَةً ۚ

30:54 Dz‘uf ضَعْفٍ, “weakness,” is used here three times for the three stages of human weakness: the embryonic stage, childhood, and old age. The verse also contains a deeper reference to the law of the rise and fall of nations and the cycles of moral weaknesses and strengths catalyzed by Reformers.

فَيَوْمَئِذٍ لَّا يَنفَعُ الَّذِينَ ظَلَمُوا مَعْذِرَتُهُمْ وَلَا هُمْ يُسْتَعْتَبُونَ

30:57 lâ Yusta‘tabûn وَلَا هُمْ يُسْتَعْتَبُونَ also means they will not be permitted to make amends or any corrections, and no excuse will be accepted (Tâj; Lisân).

31. CHAPTER سورة لقمان

Luqmân

(Revealed before Hijrah)

The chapter is named for the sage Luqmân who was an Ethiopian (Ibn Jarîr; Mas‘ûd). Because he is not mentioned in the Old Testament, some people assume that Luqmân was a mythical, imaginary, or fictitious figure. His being mentioned testifies to the extensiveness, breadth, and the fundamental principles of Islam. The Holy Qur’ân says, “There are no people to whom a warner has not been sent” (35:24). There are many similarities between the first five verses of this chapter and the first verses of chapter 2 (al-Baqarah). The chapter opens with the claim that this is a Book full of wisdom, and in the following verses, it expands on those commandments related to wisdom.

وَمِنَ النَّاسِ مَن يَشْتَرِي لَهْوَ الْحَدِيثِ لِيُضِلَّ عَن سَبِيلِ اللَّهِ بِغَيْرِ عِلْمٍ وَيَتَّخِذَهَا هُزُوًا

31:6 This statement does not refer to a particular person, but describes a type of mentality and has a general applicability. A human being has been created to serve a noble purpose. But many people in their ignorance are taken to frivolous discourse, and they are themselves led astray from the path of Allâh and also lead others toward a wrong path.

فَبَشِّرْهُ بِعَذَابٍ أَلِيمٍ ﴿٧﴾ إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ لَهُمْ جَنَّاتُ النَّعِيمِ

31:7-8 The deliberate contrast between the plural in the promise of “Gardens of bliss” and the singular in that of “punishment” is meant to show that Allâh’s grace surpasses his punishment (see also 6:12; 7:156).

خَلَقَ السَّمَاوَاتِ بِغَيْرِ عَمَدٍ تَرَوْنَهَا ۖ وَأَلْقَىٰ فِي الْأَرْضِ رَوَاسِيَ أَن تَمِيدَ بِكُمْ

31:10 Bi-Ghair-i-‘Amadin Traunahâبِغَيْرِ عَمَدٍ تَرَوْنَهَا means it (the heaven) has pillars, but you cannot see them. Rawâsî رَوَاسِيَ are things that are firmly immovable and fixed, like the pegs of a tent. Tamîd تَمِيد means to crush, to make flour (from a grain); mîd ميِد is nutrition. Tamîdu-bi-kum تَمِيدَ بِكُم means, “it (earth) may not be crushed down with you.” This verse points to some laws of nature not understood thus far. In this case, literal meanings are to be taken. For people endowed with Divine blessings there is always a support from Above that is firm, which other people do not see or perceive with their eyes.

Moreover, this verse is another of the many Qur’ânic passages in which the personal pronoun relating to the All-Mighty is suddenly changed from “He” to “We” to indicate that Allâh, being infinite, cannot be circumscribed by any pronoun to finite created beings and that the use of such pronouns with reference to Him is only a concession to the limited nature of every human language.

وَلَقَدْ آتَيْنَا لُقْمَانَ الْحِكْمَةَ أَنِ اشْكُرْ لِلَّهِ ۚ

31:12 There is no mention in the Holy Qur’ân that Luqmân was a Prophet of God, but the verse affirms that he was blessed with wisdom (Hikmat الْحِكْمَةَ) by Allâh. To be thankful to the Creator is the first sign of wisdom.

وَإِذْ قَالَ لُقْمَانُ لِابْنِهِ وَهُوَ يَعِظُهُ يَا بُنَيَّ لَا تُشْرِكْ بِاللَّهِ ۖ إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ

31:13 Luqmân admonishes his son in a very beautiful way. First is not to associate partners with Allâh. This is called al–Shirk الشِّرْكَ.This is the very first commandment, and no other command is above this (4:116; 5:72; 18:26; 18:110; 22:21). Lâ Ilâha Ill-Allâh is the very kernel of the Qur’ânic message and Faith. We are told: “Allâh does not forgive (without repentance) that a partner be associated with Him” (4:48). A very simple form of shirk شِّرْكَ is mentioned in the following words. “Do not prostrate before the sun or the moon (or any other object that has been created)” (41:37). Not very different from this shirk is the shirk of those who say, “The Messiah, son of Mary, is God,” (5:72) or who say, “Allâh is the third of the three” (5:73). Another form of shirk is that of looking for help from dead or living saints, self-made khalîfâs and pîrs (the so-called pious), raising them to the status of demigods, or prostrating oneself before graves. The Holy Qur’ân says, “Say (O Prophet), I have no power over bringing gain or avoiding any harm and loss to myself….Had I known the unseen I would surely have a great deal of good and no harm would ever come to me” (7:188). When the Holy Prophet (pbuh) himself is so helpless and has no power over things, how can dead or living saints and Pirs be of any value? The concept of shirk is much broader than what has been said so far. We read at one place, “Have you considered the case of him who has taken his low desires for his god?” (45:23). The Holy Qur’ân mentions yet another type of shirk –“There are some people who take to themselves compeers as opposed to Allâh. They love them as they should love Allâh” (2:165). How narrow is the path we have to tread in order to avoid shirk and how careful we have to be not to fall into the grave sin of shirk.

وَوَصَّيْنَا الْإِنسَانَ بِوَالِدَيْهِ حَمَلَتْهُ أُمُّهُ وَهْنًا عَلَىٰ وَهْنٍ وَفِصَالُهُ فِي عَامَيْنِ أَنِ اشْكُرْ لِي وَلِوَالِدَيْكَ إِلَيَّ الْمَصِيرُ ﴿١٥﴾ وَإِن جَاهَدَاكَ عَلَىٰ أَن تُشْرِكَ بِي مَا لَيْسَ لَكَ بِهِ عِلْمٌ فَلَا تُطِعْهُمَا ۖ وَصَاحِبْهُمَا فِي الدُّنْيَا مَعْرُوفًا

31:14-19 Allâh taught wisdom to Luqmân and he forwarded this to his son. What follows is the most beautiful style of admonishment with timeless and universal application. There are eight poles of wisdom: set no compeer with Allâh (31:13); be good to parents (31:14); do not obey them if they ask you to set up equals with God, but still show courtesy to them (31:15); Allâh is the Knower of all hidden secrets (al–Latîf and al-Khabîr; 31:16); observe Prayer, enjoin good, and forbid evil and wrong (31:17); endure with fortitude what befalls (31:17); show no pride nor behave arrogantly, do not walk haughtily and boastfully (31:18); and talk in soft and gentle tone (31:19). The first four of these are matters of faith and belief, and the last four are the practical aspects. The theme of verse 19 is adopting the golden mean by accepting the middle position between two extremes.

وَمِنَ النَّاسِ مَن يُجَادِلُ فِي اللَّهِ بِغَيْرِ عِلْمٍ وَلَا هُدًى وَلَا كِتَابٍ مُّنِيرٍ

31:20 This verse tells us that not everybody has the capacity to argue about religion. There are three conditions that are to be met by such a person: Knowledge (‘Ilm عِلْمٍ), guidance from God (Hudann هُدًى) and sound knowledge of the Holy Qur’ân (Kitâb Munîrكِتَابٍ مُّنِيرٍ). So this is a warning for Muslims not to indulge in missionary activity unless these three conditions are met. Some zealous Muslim missionary groups are unaware of this command. As a result, they cause harm to the Islamic cause.

وَإِلَى اللَّهِ عَاقِبَةُ الْأُمُورِ

31:22 “With Allâh rests the end of all affairs” means that He alone causes all actions to produce their results.

وَلَوْ أَنَّمَا فِي الْأَرْضِ مِن شَجَرَةٍ أَقْلَامٌ وَالْبَحْرُ يَمُدُّهُ مِن بَعْدِهِ سَبْعَةُ أَبْحُرٍ مَّا نَفِدَتْ كَلِمَاتُ اللَّهِ

31:27 The number seven is used in Arabic sometimes to denote a large number instead of its usual meaning as an ordinary numeral. Jesus Christ was just one “word of God” كَلِمَتُهُ (4:171), but the verse indicates that the number of His words (كَلِمَاتُ) is innumerable and inexhaustible. Everything created is a word of Allâh as it is created by His command “Be!” In a Hadîth Qudsî transmitted by Abû Dharr, Allâh says, “O My Servants! Even if the all of the intelligent beings, from the very first to the last of you, possessed the heart of the most righteous among you, this would add nothing to my kingdom. O servants, even if all of the intelligent beings, from first to last, possessed the heart of the most rebellious one among you, this would not take away anything from my Kingdom.”

أَلَمْ تَرَ أَنَّ اللَّهَ يُولِجُ اللَّيْلَ فِي النَّهَارِ وَيُولِجُ النَّهَارَ فِي اللَّيْلِ وَسَخَّرَ الشَّمْسَ وَالْقَمَرَ كُلٌّ يَجْرِي إِلَىٰ أَجَلٍ مُّسَمًّى

31:29 Besides its apparent meaning, this verse also refers to the rise and fall of nations, a process subject to the same laws of nature as all human beings with respect to their individual progress and degradation. It also refers to periods of spiritual darkness and the light brought by the Reformers and the Messengers. The sun is symbolic of the Prophets, and the moon represents those servants of Allâh who borrow their light from the light of the sun. All this is in accordance with Divine Law, and will continue until an appointed time.

أَلَمْ تَرَ أَنَّ الْفُلْكَ تَجْرِي فِي الْبَحْرِ بِنِعْمَتِ اللَّهِ لِيُرِيَكُم مِّنْ آيَاتِهِ ۚ

31:31 Besides the apparent meaning, “that the ships sail through the sea carrying bounty, “this verse contains a subtle promise for the Muslim that they will sail with laden ships in lands near and far. So did the Holy Prophet (pbuh) understand the meanings of this and the following verse. There is a tradition that once while the Holy Prophet (pbuh) was with his wife Umm Aiman, he suddenly smiled and Umm Aiman asked the reason. The Holy Prophet (pbuh) replied that he had seen Muslims crossing seas and oceans. Umm Aiman asked, “Will I be among those riding those ships?” The Holy Prophet replied in the affirmative. In the lifetime of Umm Aiman, Muslims arrived in Cyprus and the island of Rhodes, and Umm Aiman was among those who were present in one of the ships anchoring on this island.

إِنَّ اللَّهَ عِندَهُ عِلْمُ السَّاعَةِ وَيُنَزِّلُ الْغَيْثَ وَيَعْلَمُ مَا فِي الْأَرْحَامِ ۖ وَمَا تَدْرِي نَفْسٌ مَّاذَا تَكْسِبُ غَدًا ۖ وَمَا تَدْرِي نَفْسٌ بِأَيِّ أَرْضٍ تَمُوتُ ۚ

31:34 It is unknown whether the rain will prove useful or harmful; no one can know whether the planter will ultimately enjoy the fruit, which the trees bear because of the rain. So also is the case with Divine Revelation. Nobody can guess the time when the condition of people will determine the sending down of Divine Revelation, nor do they ever know the land and the people to whom it will come down. Who knows whether the unborn child will be hard of luck or enjoy good fortune, whether he will perform virtuous deeds in life or whether he will earn evil. There are times when a person will be a believer while going to bed at night, but when he gets up in the morning, he is in a state of disbelief. That is why one is enjoined always to pray to Allâh that he should remain ever steadfast in belief and never falter.

‘Ilm al-Sâ‘at عِلْمُ السَّاعَةِ is the knowledge of Time or knowledge of the Hour. In this chapter, the believers are addressed and some prophecies are made about their future. “The knowledge of the Time” also refers to the basic truth that with Allâh alone rests the knowledge of the Hour of the overthrow of disbelief and the triumph of Faith. Again al-Sâ‘at السَّاعَةِ (the Hour) also means the hour of the final destruction of the enemies of Truth. “He sends down the rain” also indicates the revival of the spiritually dead with His Reformers. The words “what the wombs contain” also contain a prophecy about a generation yet unborn, and who will be devout to Allâh and will be the devout helpers of His cause. Some people object to the words, “Nobody knows the land where he will die.” It is true that sometimes a king can claim that he will die in his own land and he dies therein. Some people have dug out their own graves in their lifetime and were actually buried therein. These verses convey to us “no one is aware whether this earth will be a Garden of Bliss for him or will turn out to be a pit of fire.” The words “the land where he will die” also refer to the devoted followers of Truth who will leave their hearths and homes for distant corners of the world, upholding the Qur’ân and spreading its teachings until they meet death away from their homes. Thus sons of Ibn ‘Abbâs were scattered in all four directions. One died in Central Asia, another in Africa, the third in Europe, and the fourth in Arabia. This was the meaning given by the Holy Prophet (pbuh) (cf. 31:31). It is to be remembered here that the news of the unseen has not been comprehensively expounded in this verse: only a few aspects and a few explicit truths have been cited as an example (cf. 43:61).

32. CHAPTER سورة السجدة

The Prostration

(Revealed before Hijrah)

This short chapter closes the series of the four Alif Lâm Mîm chapters. Its theme is the mystery of the Final End as viewed through the light of Divine Revelation. The keyword that is the title of the chapter appears in verse 15. Toward its close, the chapter sums up its central theme.

اللَّهُ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَىٰ عَلَى الْعَرْشِ ۖ

32:4 Thumma ثُمَّ is not in the sense of “then” or “after that,” rather in the sense of “another fact is that.” The creation of the heavens and the earth was in six stages, as the word Yaum يوم has a broader meaning than just “day.”

يُدَبِّرُ الْأَمْرَ مِنَ السَّمَاءِ إِلَى الْأَرْضِ ثُمَّ يَعْرُجُ إِلَيْهِ فِي يَوْمٍ كَانَ مِقْدَارُهُ أَلْفَ سَنَةٍ مِّمَّا تَعُدُّون

32:5 Al-’Amr الْأَمْرَ, the Scheme, is a reference to the “affair of Faith chosen by Allâh.” Its command comes from Above to establish Truth on earth that has to pass through a period of sustained progress. The Holy Prophet (pbuh) is reported to have said, “The best century is the one in which I live, then the next century, then the century after that. Then it will receive a setback, the process of decline and decay will continue during the day the length of which is a thousand years according to human reckoning. After that the advancement of Islam will begin again, as unhampered as it was in its early stages.” In another saying it is said, “Faith will ascend to the Pleiades and a man of Persian descent (a non-Arab) will bring it back to the earth” (Bukhârî).

ثُمَّ سَوَّاهُ وَنَفَخَ فِيهِ مِن رُّوحِهِ ۖ وَجَعَلَ لَكُمُ السَّمْعَ وَالْأَبْصَارَ وَالْأَفْئِدَةَ ۚ قَلِيلًا مَّا تَشْكُرُونَ

32:9 The Creator wanted to be known by His creation. There are endless veils between the Creator and His perfect creation. He loved him because He created him so He wanted to lift those veils. For this purpose He then perfected his soul ثُمَّ سَوَّاهُ (cf. 91:7) by “breathing into him of His spirit” رُّوحِه, and He gave him “eyes” الْأَبْصَار to perceive Him and “ears” السَّمْعَ that could listen to His sweet Voice and intellect الْأَفْئِدَةَ that could understand the words spoken by Him.

“Breathing into him His Spirit” نَفَخَ فِيهِ مِن رُّوحِهِ is a metaphor for the Divine gift of life, consciousness and Revelation (cf. 26:52; 15:29; 17:85). The word Rûhis used in the Holy Qur’ân in the sense of Divine Revelation and Mercy (cf.16:2; 32:9; 38:72; 42:52; 16:102; 2:253; 2:87; 5:110; 58:22; 26:193; 4:171). Rûh– Revelation, is under the Divine Command and not a part of Allâh’s essence (17:85). This command originates from the One who endowed the human being with all the sustenance and requirements of his life so that he may know Who the source is. This command (Rûh) requires prostrating oneself before the Creator and Sustainer in submission and thanks. Thus, this human being has no excuse left not to submit before his Lord in obedience, or he will be counted among the thankless—قَلِيلًا مَّا تَشْكُرُونَ.

وَلَوْ شِئْنَا لَآتَيْنَا كُلَّ نَفْسٍ هُدَاهَا وَلَـٰكِنْ حَقَّ الْقَوْلُ مِنِّي لَأَمْلَأَنَّ جَهَنَّمَ مِنَ الْجِنَّةِ وَالنَّاسِ أَجْمَعِينَ

32:13 Had Allâh enforced His Will and His guidance, it would have deprived the human being of all progress and evolution. Allâh says that the right way has been pointed out to a human being (91:8) and therefore he has the choice to follow it or to follow his own desires. If he accepts and follows His Way (هُدَاهَا), he will succeed (91:9) and get the reward mentioned in verse 17, and if he rejects then he will suffer the consequences mentioned in verse 21.

فَلَا تَعْلَمُ نَفْسٌ مَّا أُخْفِيَ لَهُم مِّن قُرَّةِ أَعْيُنٍ جَزَاءً بِمَا كَانُوا يَعْمَلُونَ

32:17 This verse clearly alludes to the unknowable quality of life in the Hereafter. Describing the form and nature of the blessing of Paradise, the Holy Prophet (pbuh) is reported to have said, “Allâh says, I have prepared for my righteous servants what no eye has ever seen and no ear has ever heard and no heart of a human being has ever conceived” (Bukhârî 59:8).

وَلَنُذِيقَنَّهُم مِّنَ الْعَذَابِ الْأَدْنَىٰ دُونَ الْعَذَابِ الْأَكْبَرِ لَعَلَّهُمْ يَرْجِعُونَ

32:21 This verse indicates that every evil deed is bound to have a consequence in one way or another in this world. By the nearer, minor, closer at hand (الْعَذَابِ الْأَدْنَىٰ) is meant the punishment and sufferings in this very life that ensue because of the evil deeds. The greater and supreme punishment (الْعَذَابِ الْأَكْبَرِ) is the punishment of the Hereafter. Smaller miseries that befall people are warnings so that they may take heed (لَعَلَّهُمْ يَرْجِعُونَ).

33. CHAPTER سورة الأحزاب

The Confederates

(Revealed after Hijrah)

The title of this chapter is derived from the references to the Battle of the Confederates – the alliance of the Quraish of Makkah, the Jewish tribe of Banû Nadzîr, several of the other Arabian tribes such as Banû Kinânah, Banû Asad and the people of the coastlands of Tehâmah, as well as the powerful Najdî tribe of Ghatfân and its allies – the Hawazin and Banû Sulaim. All united against the Muslims in Madînah. At that point, another Jewish tribe known as the Banû Quraizah, who had settled in the outskirts of Madînah and until that time had a pact with the Muslims, broke their treaty of alliance and openly joined the Confederates. The resulting battle occupies a prominent place in the early history of Islam. “That was the time when the believers were put to hard trial and were violently shaken” (33:11).

This chapter deals with two major themes:

1) The attempt to suppress the truth with violence and military force.

2) The attempt to poison the relations between woman and man by slander or unseemly conduct.

يَا أَيُّهَا النَّبِيُّ اتَّقِ اللَّهَ وَلَا تُطِعِ الْكَافِرِينَ وَالْمُنَافِقِينَ ۗ

33:1 “O You Prophet! Take Allâh as shield” is indirectly addressed to all followers of Muhammad (pbuh), as is the case with the two verses that follow. The Holy Prophet (pbuh) described eight characteristics of hypocrites (Munâfiqîn الْمُنَافِقِينَ): 1) they lie; 2) they break their promises; 3) they become verbally abusive during discussions and disagreements 4) they are miserly and suggest miserliness to others; 5) they are dishonest when trusted with something; 6) they are lazy in their Prayers, particularly the morning and the evening Prayers; 7) they are very indecisive 8) they lack courage and fight (Bukhârî).

مَّا جَعَلَ اللَّهُ لِرَجُلٍ مِّن قَلْبَيْنِ فِي جَوْفِهِ ۚ وَمَا جَعَلَ أَزْوَاجَكُمُ اللَّائِي تُظَاهِرُونَ مِنْهُنَّ أُمَّهَاتِكُمْ ۚ وَمَا جَعَلَ أَدْعِيَاءَكُمْ أَبْنَاءَكُمْ ۚ ذَ‌ٰلِكُمْ قَوْلُكُم

33:4 Tuzâhirûn تُظَاهِرُونَ is derived from zahar ظهر literally meaning the back of a person. This is a reference to the two pre-Islamic customs called zihâr .ظِهارAn Arab in the so-called Days of Ignorance would say, anti ‘alayya ka zahri ummî أنت عليٌ كظهرأُمي – you are to me as the back of my mother.” If a husband pronounced these words, conjugal relations between husband and wife were ended immediately as through a divorce, but unlike a divorce, the woman could not remarry or even leave the household. Islam abolished this cruel pagan custom in the beginning of the 5th year of the Hijrah in chapter 58 of Al-Mujâdilah.

The verse also refers to specific rules of adoption and the perceived creation of blood relations, which resulted in marriage restrictions that should only apply to biological sons and daughters A wife cannot become the “mother” of the husband nor an adopted son, a real son. It is morally inadmissible to attribute to one and the same person two mutually incompatible roles within the framework of human relationships as the wordsقَلْبَيْنِ فِي جَوْفِهِ mean to say (cf. 33:37). (Kashshaf).

وَإِذْ أَخَذْنَا مِنَ النَّبِيِّينَ مِيثَاقَهُمْ وَمِنكَ وَمِن نُّوحٍ وَإِبْرَاهِيمَ وَمُوسَىٰ وَعِيسَى ابْنِ مَرْيَمَ ۖ وَأَخَذْنَا مِنْهُم مِّيثَاقًا غَلِيظًا

33:7 The covenant spoken of with the Prophets (مِنَ النَّبِيِّينَ) refers to the covenant mentioned in 3:81 verifying all previous revelations by the Holy Prophet (pbuh). The words “and with you” (وَمِنكَ) in the context of this chapter also refer to the covenant mentioned in 2:84 – “You shall not shed each other’s blood and you shall not expel each other’s people from your homes.” These mutual obligations were the basis of a treaty, which the Muslims entered into with the Jews of Madînah. The Jews who took up arms against Muslims are being reminded of that covenant.

يَا أَيُّهَا الَّذِينَ آمَنُوا اذْكُرُوا نِعْمَةَ اللَّهِ عَلَيْكُمْ إِذْ جَاءَتْكُمْ جُنُودٌ فَأَرْسَلْنَا عَلَيْهِمْ رِيحًا وَجُنُودًا لَّمْ تَرَوْهَا ۚ

33:9 The verses 9 to 27 refer to the Battle of the Confederates, also called the Battle of the Trenches, which took place in the 5th year of the Hijrah in the month of Shawwâl. Detailed historical accounts are available about this battle.

The confrontation was instigated by two Jewish tribes. One was the Banû Nadzîr from the city of Khaiber, led by people like Salâm bin Haqîq Nadzîrî, Huyaiy bin Akhtâb Nadzîrî, and Kanân bin Rabî Nadzîrî. The other was called Banû Wail, and it was led by Hudzah bin Qais Wailî and Abû Amâr Wailî. Khaiber, a Jewish stronghold north of Madînah, was considered unconquerable. On their instigation several of the most powerful tribes of Arabia formed a confederacy against the Muslims. The force they assembled is said to have numbered 10,000 warriors during their siege of Madînah. The Muslims could only raise 600 poorly equipped fighters in opposition to this force. They resorted to digging trenches for their defense. It is said that these fortifications were the idea of Salman, a Persian Muslim and a practice hitherto unknown to the Arabs. As such, these aggressors had no experience attacking such emplacements.

The different tribes of the Confederate forces kindled a fire to signal the start of the battle. The night of the attack, a sudden strong wind started blowing, bringing with it a cold front. The Muslims were dug into the trenches, but the attacking forces were exposed to cold and wind, for which they were unprepared. One tribes signal fire was extinguished by the wind, which was considered a bad omen by the Arabs of that time. This tribe left the alliance. Seeing them leave the battlefield, another tribe decided to follow their example, followed by a third.

The difficulties of the attacking Confederates did not end here however. It is said that Naufal bin Abdullah, a leader of one of the Arab tribes, was killed in the attempt to take the trench. This further disheartened the Arabs and by sunrise the Confederates had dispersed and the siege of Madînah was lifted. This ended the major attempts of the pagans and some Jewish tribes to destroy Islam. “The hosts that you could not see” were the angelic hosts, whose intervention helped dishearten the enemy.

إِذْ جَاءُوكُم مِّن فَوْقِكُمْ وَمِنْ أَسْفَلَ مِنكُمْ وَإِذْ زَاغَتِ الْأَبْصَارُ وَبَلَغَتِ الْقُلُوبُ الْحَنَاجِرَ وَتَظُنُّونَ بِاللَّهِ الظُّنُونَا

33:10 Min asfal min-kum مِنْ أَسْفَلَ مِنكُمْ – meaning, from below you, or from within you. It refers to the invading forces from the highlands of the east and from the valley below on the western side of Madînah. The Ghaftân group, considered to be the strongest of the Arab tribes, tried to take the trench by assault from the upper eastern part of Madînah, while the Quraish from Makkah and their allies launched and attacked from its lower, western part. “From within you”, is a reference to the treachery of some Jewish tribes living inside Madînah (cf. 33:25-26). “Some of you entertained diverse thoughts” refer to the fears of the hypocrites and weak-hearted persons. In regards to the thoughts of the faithful, see verse 22.

وَإِذْ يَقُولُ الْمُنَافِقُونَ وَالَّذِينَ فِي قُلُوبِهِم مَّرَضٌ مَّا وَعَدَنَا اللَّهُ وَرَسُولُهُ إِلَّا غُرُورًا

33:12 The words “Allâh and His Messenger only made us a false and delusive promise” مَّا وَعَدَنَا اللَّهُ وَرَسُولُهُ إِلَّا غُرُورً is a reference to the promises regarding the ultimate victory of Islam in verse 38:11 and 54:45, both revealed before Hijrah, and to a vision of the Holy Prophet (pbuh), which he had while digging the trench. It is said that the Holy Prophet saw a spark of fire coming out of a stone after each strike. In each of these sparks the Holy Prophet (pbuh) was shown the kingdoms of Persia and Byzantium submitting themselves into the hands of Muslim armies. The Holy Prophet (pbuh) narrated his vision to many of his Companions, who later became witnesses to the fulfilment of this vision. All authentic books of Traditions testify to this announcement.

وَإِذْ قَالَت طَّائِفَةٌ مِّنْهُمْ يَا أَهْلَ يَثْرِبَ لَا مُقَامَ لَكُمْ فَارْجِعُوا ۚ

33:13 Yathribيَثْرِبَ was the name by which Madînah was known before the Prophets emigration to that city. It was dubbed Madînat al-Nabî – the city of the Prophet or simply Al-Madînah – the City later on. At the instigation of hypocrites, some tribes of Yathrib who joined to defend the city became disheartened and left the Muslim force. This reduced the count of the Muslim defenders from 600 to about 300 to face 10,000 of the Confederates.

لَّقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ لِّمَن كَانَ يَرْجُو اللَّهَ وَالْيَوْمَ الْآخِرَ وَذَكَرَ اللَّهَ كَثِيرًا

33:21 “Certainly, you have an excellent model in the Messenger of Allâh” لَّقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ points to the most significant and the distinguishing characteristic of the Holy Prophet (pbuh). Khawaja Kamaluddin in his book The Ideal Prophet writes: “The greatness of a man does not lie in the working of miracles and wonders, nor does it lie in the preaching of sermons or formulating theories. The greatness of a man lies in the possession of a noble personality. Such a personality should be of everlasting value for his companions and others around him as well as for those who come after him. The Holy Prophet (pbuh) had such a personality. He is a man, a Reformer, a Prophet, a Messenger from Allâh to serve as a guide and a model. He is a Prophet in human colours and consequently a true specimen for our imitation. An angel, a supposed god or son of god would be different in nature and could not serve as a practical role model to follow. He faces difficulties and surmounts them with means within the reach of a human being. He himself puts into practice all the principles he taught to others. In fact one who has not experienced changes in life cannot be, in every respect, a perfect model for others. From orphan to statesman, the Holy Prophet (pbuh) passed through many different stages of life. Events of diverse nature arose in the course of his care, which demanded the manifestation of various characters. At every stop he was weighed but was never found wanting. A head of the state, a law giver, a judge, a warrior, general and conqueror, a tradesman, a persecuted fugitive, a friend, a son, a father, a husband, a neighbour, and all these characters are mirrored in the most beautiful colours in his single life (أُسْوَةٌ حَسَنَةٌ ). In this respect he is the only and solitary noble example in history. How can any other personality be taken as an ideal and universal model for the human race if its own life had not been of a universal character? History fails to point out any personality other than him where we find the assemblage of all the virtues that constituted an evolved humanity in such a high condition. Of all he was the bravest, the gentlest and the most charitable. He was exemplary in adhering to promises, doing of justice, fairness in dealing, disregard of distinction, modesty, leniency, sacrificial spirit, sublimity of manners, religious tolerance, right use of the sword, respect for learning and reason. All this procured for him universal respect and admiration. He was the most successful of all religious figures. He effected such a political, social, mental and spiritual transformation the like of which has never been effected in any nation, even by successive generations of Reformers. He aroused men from their death-like sleep and carried them to the highest pinnacle of development. The most debased of sinners became righteous and pious. The most deep-rooted evils were swept away before his words like straws before a hurricane. In short, he was the ideal character; he was the ideal teacher of religion, the ideal expander, the ideal exemplar, the ideal assemblage of virtues and the one who achieved the ideal success”

وَلَمَّا رَأَى الْمُؤْمِنُونَ الْأَحْزَابَ قَالُوا هَـٰذَا مَا وَعَدَنَا اللَّهُ وَرَسُولُهُ وَصَدَقَ اللَّهُ وَرَسُولُهُ ۚ وَمَا زَادَهُمْ إِلَّا إِيمَانًا وَتَسْلِيمًا

33:22 “This is what Allâh and His Messenger promised” – هَـٰذَا مَا وَعَدَنَا اللَّهُ وَرَسُولُهُ is a reference to the promise made in the Holy Qur’ân in verses 38:11; 54:45, both revealed before Hijrah.

مِّنَ الْمُؤْمِنِينَ رِجَالٌ صَدَقُوا مَا عَاهَدُوا اللَّهَ عَلَيْهِ ۖ فَمِنْهُم مَّن قَضَىٰ نَحْبَهُ وَمِنْهُم مَّن يَنتَظِرُ ۖ وَمَا بَدَّلُوا تَبْدِيلًا

33:23 This verse constitutes a great memorial to the fidelity, sincerity and steadfastness in faith of the Companions of the Holy Prophet (pbuh). Never did the followers of any Prophet receive from God such a certificate of good conduct; just as the master was ideal and unique, so were his pupils.

وَأَنزَلَ الَّذِينَ ظَاهَرُوهُم مِّنْ أَهْلِ الْكِتَابِ مِن صَيَاصِيهِمْ وَقَذَفَ فِي قُلُوبِهِمُ الرُّعْبَ فَرِيقًا تَقْتُلُونَ وَتَأْسِرُونَ فَرِيقًا

33:26 The tribe of Quraizah were in alliance with the Muslims and when the enemy laid siege to Madînah, they were bound by a treaty to repel the attack. It is said that Huyaiy bin Akhtâb Nadzîrî approached Ka‘ab bin Asad of the BanûQuraizah and persuaded him to join the forces of the Confederates. Ka‘ab bin Asad refused initially, but was under the pressure of Huyaiy bin Akhtâb and agreed when he heard that a force of 10.000 warriors had already surrounded Madînah. The Holy Qur’ân refers to this in the following words, “We are the united force, capable of defending one another” (54:44). With this argument Ka‘ab bin Asad yielded to Huyaiy bin Akhtâb Nadzîrî, broke the treaty he signed with the Muslims and joined the alliance with the pagan Confederates. The Holy Prophet (pbuh) wanted to have certainty about this betrayal. He sent Sa‘ad bin Mu‘âdz, Sa‘ad bin ‘Ibâdah and Ibn Rawâha to confirm this report. This created another danger for the Muslims from inside. If the warriors of Banû Quraizah decided to leave their defensive position and attack the Muslims from behind, then the Muslim defeat would have been inevitable. The Holy Prophet (pbuh), after consulting his Companions, sent some of the defending forces to siege the quarters of Banû Quraizah in the vicinity of Madînah. After the siege, which lasted twenty five days, they surrendered to the Muslims and asked to submit to the judgement of Sa‘ad bin Ma‘âdz.

At the request of besieged Banû Quraizah, the Holy Prophet (pbuh) sent Abû Lubâba bin Mandhir to negotiate the terms of surrender. Unfortunately, Abû Lubâba gave his own mistaken opinion that the Muslim court might impose the death penalty on account of their betrayal. On hearing this, the leaders of Banû Quraizah requested that Sa‘ad bin Mu‘âdz, the chief of the tribe of A’us would determine their punishment and not the Muslims. Sa‘ad ruled according to their own Mosaic Law (Deut. 20.10-15) and punishment was implemented with the result that three hundred men suffered death. Had they trusted their case to the Holy Prophet (pbuh), he would probably have treated them leniently, as he treated Banû Qainuqa.

وَأَوْرَثَكُمْ أَرْضَهُمْ وَدِيَارَهُمْ وَأَمْوَالَهُمْ وَأَرْضًا لَّمْ تَطَئُوهَا ۚ

33:27 “And He allowed you to inherit their land, their homes and their belongings” is the reference to the lands of Khaiber. The words, “He shall give you yet more lands” found their fulfilment in the eventual victories over the Persian and Byzantine Empires, and the countries beyond, upon which the Muslims had so far not been

يَا أَيُّهَا النَّبِيُّ قُل لِّأَزْوَاجِكَ إِن كُنتُنَّ تُرِدْنَ الْحَيَاةَ الدُّنْيَا وَزِينَتَهَا فَتَعَالَيْنَ أُمَتِّعْكُنَّ وَأُسَرِّحْكُنَّ سَرَاحًا جَمِيلًا

33:28-29 After defeating the Confederates and the tribe of Banû Quraizah, and later occupying the strongholds of the Banû Nadzîr from Khaiber, there now came a warning to the wives and daughters of the Holy Prophet (pbuh) that they should not expect riches and royal status. The Holy Qur’ân expected the wives of the Holy Prophet (pbuh) to act as models of social behaviour, just like their husband. It was befitting that they should have been required to set an example in self-denial. Like him, they were expected to abide by high standards of self-abnegation. By the time this verse was revealed, the life of the Muslims was becoming easier, but this was not reflected in the conduct of the Holy Prophet (pbuh), who continued to allow his household only the bare essentials for a very simple lifestyle.. It was no more than natural that his wives were longing for a standard of living comparable to that which other Muslim women could now enjoy. But acquiescence by the Holy Prophet (pbuh) to this would have conflicted with the principle observed by him throughout his life that the standard of living of Allâh’s Messenger and his family should not be higher than that of the poorest of the believers. When the Holy Prophet (pbuh) recited, “But if you choose [the good will of)] Allâh and [of] this Messenger and [in this way prefer] the Abode of the Hereafter, then truly Allâh has prepared a great reward for the doers of good among you”, they rejected the luxuries and comforts of this life immediately and declared that they had chosen Allâh and his Prophet (pbuh) and the good of the Hereafter (Bukhârî).

يَا نِسَاءَ النَّبِيِّ مَن يَأْتِ مِنكُنَّ بِفَاحِشَةٍ مُّبَيِّنَةٍ يُضَاعَفْ لَهَا الْعَذَابُ ضِعْفَيْنِ ۚ

33:30 “You (- the women of the House of the Holy Prophet) will receive double the punishment”, is in reference to the foregoing sentence, “You are made an excellent model”. Serving as a model for other Muslim women, they will be imitated, which would be harmful if there were leading less than exemplary lives. This will result in double punishment – punishment because of their own bad conduct and the punishment due to others who followed them in their bad conduct (cf 16:25). Fâhishah فَاحِشَةٍ is a conduct unacceptable to a society.

وَقَرْنَ فِي بُيُوتِكُنَّ وَلَا تَبَرَّجْنَ تَبَرُّجَ الْجَاهِلِيَّةِ الْأُولَىٰ ۖ

33:33 “Remain in your houses with grace and dignity” does not mean that women remain confined to their houses. It is a historic fact that ‘Âisha and other women of the House of Prophet were even active in battles the Muslims had to fight in defense against the Makkans. In one battle known as the battle of “Jamal”, ‘Âisha was leading a troop of men. This command is in contrast to the way women lived at the time of ignorance in Arabia. “Allâh desires to rid you of all uncleanliness and to purify you completely” is also an indirect reference to those widows such as Maria, who was a Christian, and Safiyya who was Jewish, when they married the Holy Prophet (pbuh).

إِنَّ الْمُسْلِمِينَ وَالْمُسْلِمَاتِ وَالْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ وَالْقَانِتِينَ وَالْقَانِتَاتِ وَالصَّادِقِينَ وَالصَّادِقَاتِ وَالصَّابِرِينَ وَالصَّابِرَاتِ وَالْخَاشِعِينَ وَالْخَاشِعَاتِ وَالْمُتَصَدِّقِينَ وَالْمُتَصَدِّقَاتِ وَالصَّائِمِينَ وَالصَّائِمَاتِ وَالْحَافِظِينَ فُرُوجَهُمْ وَالْحَافِظَاتِ وَالذَّاكِرِينَ اللَّهَ كَثِيرًا وَالذَّاكِرَاتِ أَعَدَّ اللَّهُ لَهُم مَّغْفِرَةً وَأَجْرًا عَظِيمًا

33:35 The verse tells us that women stand on the same level with men and that they can attain the same spiritual and moral heights men can attain, although the spheres of activities of men and women, and their duties are different. This verse repudiates the charge that the Qur’ân accords a lower status to women. Sâ’im الصَّائِمِ also means someone who sacrifices his own needs and comforts for the benefit of others and denies himself.

وَإِذْ تَقُولُ لِلَّذِي أَنْعَمَ اللَّهُ عَلَيْهِ وَأَنْعَمْتَ عَلَيْهِ أَمْسِكْ عَلَيْكَ زَوْجَكَ وَاتَّقِ اللَّهَ وَتُخْفِي فِي نَفْسِكَ مَا اللَّهُ مُبْدِيهِ وَتَخْشَى النَّاسَ وَاللَّهُ أَحَقُّ أَن تَخْشَاهُ ۖ فَلَمَّا قَضَىٰ زَيْدٌ مِّنْهَا وَطَرًا زَوَّجْنَاكَهَا لِكَيْ لَا يَكُونَ عَلَى الْمُؤْمِنِينَ حَرَجٌ فِي أَزْوَاجِ أَدْعِيَائِهِمْ إِذَا قَضَوْا مِنْهُنَّ وَطَرًا ۚ وَكَانَ أَمْرُ اللَّهِ مَفْعُولًا

33:37 The Qur’ânic teachings make no distinction of nation, race, or family. In order to give it a practical shape, the Holy Prophet (pbuh) decided to give Zainab, his cousin, daughter of his aunt Umaimah and ‘Abdul Muttalib, to Zaid Ibn Harithah. He was a slave who was bought and then freed by the Holy Prophet (pbuh). After giving Zaid his freedom, the Holy Prophet (pbuh) adopted him as his son. In spite of this, Zaid still carried the stigma of slavery in the minds of many people. It was this stigma, this invidious distinction between free and slave, which the Holy Prophet (pbuh) sought to remove through this marriage with Zainab, who was considered by the Arabs to be of very high status. But unfortunately the marriage did not bring happiness to either Zainab or Zaid. On several occasions Zaid was about to divorce his new wife. Each time he was persuaded by the Holy Prophet (pbuh) to persevere in patience and hold on to her, as divorce, according to Islam is to be discouraged. He also feared that the breakdown may result in an ostensible failure of the experiment in Islamic brotherhood and this would cause some confusion and uneasiness among people who were weak in faith.

In the end, the marriage proved unstable and Zaid divorced Zainab in the year 5 A.H. Afterwards the Holy Prophet (pbuh) married the divorced Zainab possibly in order to redeem what he considered to be his moral responsibility for her past unhappiness. However, the Holy Qur’ân does not give this as the reason. The reason is plainly given in the second part of the verse, “We gave her in marriage to you, so that the believers might incur no blame in [getting married to] to the wives of their adoptive sons after they have dissolved the marriage tie with them.”

The Divine Purpose in causing him to marry the former wife of his so-called adopted son was to show that an adoptive relationship does not involve any of the marriage restrictions, which result from actual, biological parent and child relations. Thus, this separation also served a very useful purpose by cutting at the very root of the Arab custom, which made it a sacrilege to marry the divorced wife of ones adopted son (cf. 33:4). The next verse shows that this marriage of the Holy Prophet (pbuh) took place in obedience to Divine command. Takhshi al-Nâs تَخْشَى النَّاس – “You are afraid of the people” – refers in the first instance to the person who is being addressed in the foregoing sentence, namely Zaid, the husband of Zainab. “You are afraid of people, whereas Allâh has a better right that you should stand in awe of Him” is a basic Divine Command found at many points within the Holy Qur’ân (cf. 2:150; 5:3; 5:44; 9:13; 33:39). Some opponents of Islam say that here we read that it was the Holy Prophet (pbuh) who was afraid of people, however. verse 33:39 challenges all such allegations. There we read, الَّذِينَ يُبَلِّغُونَ رِسَالَاتِ اللَّهِ وَيَخْشَوْنَهُ وَلَا يَخْشَوْنَ أَحَدًا إِلَّا اللَّهَ “Those who deliver the message of Allâh stand in awe of Him, and stand in awe of none but Allâh.”

وَلَـٰكِن رَّسُولَ اللَّهِ وَخَاتَمَ النَّبِيِّينَ ۗ

33:40 Khâtamخَاتَمَ means “seal”, the “best and most perfect”, “embellishment” or “ornament” (Lane; Tâj.). There is a difference in meaning between Khâtim خاتم and Khâtam (خَاتَمَ). The former (Khâtim) stands for the last part or portion of a thing. The latter (Khâtam) stands for that last part or portion of a thing, which is the best, thus carrying the sense of finality, combined with perfection. The Holy Prophet (pbuh) is Khâtam al-Nabiyyîn خَاتَمَ النَّبِيِّينَ – Khâtam, in the sense of the full meaning of the word. Mohammad (pbuh) is the seal of the Prophets because with him, the object of prophethood, the manifestation of Divine Will, was finally accomplished through the revelation of a perfect law in the form of the Holy Qur’ân (5:3). He is the Seal of the Prophets because he is the embellishment and ornament of Prophets and certain favours bestowed on Prophets were to continue forever among his followers. The highest of these favours is Divine Inspiration, as it is recognized by the Holy Qur’ân that Allâh speaks to His chosen ones now as He spoke in the past, although such people are not Prophets. According to a saying of the Holy Prophet (pbuh), There will be in my ummah أُمٌةpeople who will be spoken to by Allâh though they will not be Prophets (Bukhârî 62.6).” They will be in the shadow of the Prophet (pbuh). For his ummah the door of conversation with Allâh would never be closed and without the attestation of the Muhammadan seal no grace can reach anyone. He is the Seal of the Prophets because no Prophet can be regarded as true unless his prophethood bears the Muhammadan seal. He is the Seal of the Prophets because he is the best, noblest and the most perfect, and last of all Prophets. The words in the verse have saved the entire Muslim community for all times from indulging in the same grave mistakes prevailing in other religions, whose adherents raise their founders to the status of gods, or sons of god, or even mothers of gods. “They believe in nonsensical things devoid of good” (4:51). This can be attributed to the love for their founder on one hand and a deep-rooted habit of idol worship on the other hand. This verse was a great mercy for the Muslims as it has protected them from repeating these mistakes made by the followers of other religions.

يَا أَيُّهَا النَّبِيُّ إِنَّا أَحْلَلْنَا لَكَ أَزْوَاجَكَ اللَّاتِي آتَيْتَ أُجُورَهُنَّ وَمَا مَلَكَتْ يَمِينُكَ مِمَّا أَفَاءَ اللَّهُ عَلَيْكَ

33:50 Ahlal-na lakaأَحْلَلْنَا لَكَ – “We made lawful for you” is here written in the past tense. Earlier, verse 4:3 limited the number of wives to four. When that verse was revealed, the number of wives the Holy Prophets (pbuh) had was already more than four. The use of the past tense in “We have made lawful to you, your wives whom you have paid their dowers”, tells us that he should not divorce the excess number to comply with the restriction made in 4:3.

When the wives of the Holy Prophet (pbuh) were offered a choice between his companionship or worldly gain, and the finer amenities of life (verses 33:28-29), all of them emphatically rejected all thoughts of separation and declared that they had chosen Allâh and his Prophet (pbuh), and the good of the Hereafter. Relations between themselves and the Holy Prophet (pbuh) remained in a state of suspension until they had made their choice. The verse under comment is a restriction in the matters of marriage. Whereas all other Muslims are free to marry any of their paternal or maternal cousins, the Prophet (pbuh) was allowed to marry only such from among them as proved their strong early attachment to Islam by having accompanied him to Madînah. The clause “And [also has been made lawful to him] any other believing woman who offers herself to the Prophet,” is by many commentators interpreted to signify a marriage proposal without demanding or expecting a dowry, which, as far as ordinary Muslims are concerned, is an essential condition for marriage (4:4; 24). The sentence later in this verse قَدْ عَلِمْنَا مَا فَرَضْنَا عَلَيْهِمْ: “We know what we have enjoined on them” refers to the previously revealed laws relating to marriage (2:221; 4:3,19,25) and the laws dealing with the question of dowries.

تُرْجِي مَن تَشَاءُ مِنْهُنَّ وَتُؤْوِي إِلَيْكَ مَن تَشَاءُ ۖ وَمَنِ ابْتَغَيْتَ مِمَّنْ عَزَلْتَ فَلَا جُنَاحَ عَلَيْكَ ۚ ذَ‌ٰلِكَ أَدْنَىٰ أَن تَقَرَّ أَعْيُنُهُنَّ وَلَا يَحْزَنَّ وَيَرْضَيْنَ بِمَا آتَيْتَهُنَّ كُلُّهُنَّ

33:51 This verse must be read along with verses 28 and 29, wherein a choice is given to the Holy Prophets wives to remain with him or to leave him. In this verse, a similar choice was given to the Holy Prophet (pbuh), but he did not exercise it.

لَّا يَحِلُّ لَكَ النِّسَاءُ مِن بَعْدُ وَلَا أَن تَبَدَّلَ بِهِنَّ مِنْ أَزْوَاجٍ وَلَوْ أَعْجَبَكَ حُسْنُهُنَّ إِلَّا مَا مَلَكَتْ يَمِينُكَ

33:52 Here is a prohibition barring the Holy Prophet (pbuh) from marrying any woman beyond those to whom he was already married. This verse was revealed after year 7 A.H.; the year in which the conquest of Khaiber was completed and the Holy Prophets (pbuh) marriage to Saffiyya (his last) took place. The Holy Prophet (pbuh) did not contract any marriage after the seventh year of Hijrah when this verse was revealed.

يَا أَيُّهَا النَّبِيُّ قُل لِّأَزْوَاجِكَ وَبَنَاتِكَ وَنِسَاءِ الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِن جَلَابِيبِهِنَّ ۚ

33:59 “They should draw lower upon them their outer coverings (جَلَابِيبِهِنَّ)”. Women and men of the time of the Holy Prophet used to wear loose dresses جَلَابِيبِ as a protection from heat. This verse does not deal with head covering as is often assumed, but is directed at wearing loose clothing, in contrast to very tight and revealing clothing that accentuates the shape of the female body, which can attract unwanted attention. There is no mention of any head covering.

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَقُولُوا قَوْلًاسَدِيدًا

33:70 The expression Qaulan Sadîda قَوْلًاسَدِيدًا – “straight forward words” refers to language that is to the point, that hits the mark, is devoid of any hidden meaning, insinuation and frivolous suspicions. It is language that aims at straightforward truths. Holy Prophet (pbuh) used to recite this verse when contracting a marriage – (Nikâh).

إِنَّا عَرَضْنَا الْأَمَانَةَ عَلَى السَّمَاوَاتِ وَالْأَرْضِ وَالْجِبَالِ فَأَبَيْنَ أَن يَحْمِلْنَهَا وَأَشْفَقْنَ مِنْهَا وَحَمَلَهَا الْإِنسَانُ ۖ إِنَّهُ كَانَ ظَلُومًا جَهُولًا

33:72 Amânah is the Trust in the sense of Divine Injunctions and Laws. It also stands for reason or intellect, faculty of volition, or the ability to choose between good and evil (Lisân, Tâj): “We presented the Trust to the heavens and the earth and the mountains and they were struck with awe. It was a human being who bore this Trust.” The injunctions of Divine Commandments in the form of religious laws, and the choice of free will were not given to the heavens or the earth. These things are permanently made to obey the Divine Command. Freedom of choice was given to human beings, an offer that can help them attain Divine nearness. Despite of this generous offer, “he (a human being) is mostly unjust, ignorant and forgetful.”

34. CHAPTER سورة سبأ

Sabians

(Revealed before Hijrah)

The name of this chapter is derived from the people of Saba (Sheba), in Yemen mentioned in 34:15. Just like the Israelites, they defied the Divine commandments, incurred the displeasure of Allâh and finally suffered a destructive punishment in the form of a mighty flood. Five chapters of the Holy Qur’ân – the 1st, 6th, 18th, 35th, and this one all begin with the words; “All kind of true and perfect praise is due to Allâh.” As such, these chapters all deal with the subject of the Lordship, Omnipotence, and Majesty of Allâh.

This chapter is the beginning of a new group of chapters, which is opened by these words in this chapter and ends with precisely the same words, closing chapter 39.

يَعْلَمُ مَا يَلِجُ فِي الْأَرْضِ وَمَا يَخْرُجُ مِنْهَا وَمَا يَنزِلُ مِنَ السَّمَاءِ وَمَا يَعْرُجُ فِيهَا ۚ

34:2 “All that goes into the earth and all that come forth from it” is an allegory for the metamorphosis of life, from birth to death, seed into plant, and their subsequent decay; it encompasses the birth and rise of new civilizations, their downfall, and their traces buried in the earth. The raising of the dead to new life, the ascent of peoples prayers, supplications and good deeds and the descent of Divine Mercy in return are “all that go into the earth and all that comes forth from it, and all that comes down from the heaven and all that goes up to it”.

The verse combines a physical with a spiritual phenomenon. The words, “He knows all that goes into the earth and all that comes forth from it”, is to say that it is Allâh alone who knows what kind of teaching is needed in a particular age and situation and what kind of change it will affect. When He says He knows “all that goes up”, it means that He knows both when to send and when to take back a particular teaching that it might suit the requirements of a certain time. To give an analogy, He takes water back to heaven in the form of vapours and sends it down again as purified rain. The pure rain water stands for Divine Revelation.

لَا يَعْزُبُ عَنْهُ مِثْقَالُ ذَرَّةٍ فِي السَّمَاوَاتِ وَلَا فِي الْأَرْضِ وَلَا أَصْغَرُ مِن ذَ‌ٰلِكَ وَلَا أَكْبَرُ إِلَّا فِي كِتَابٍ مُّبِينٍ

34:3 The words: “not even so much as an atoms weight in the heavens or in the earth, nor is there anything smaller” speaks of an atom but also of something smaller than an atom; the suggestion is that the atom could be broken into pieces. “…in a Book revealing (the truth)” (إِلَّافِي كِتَابٍ مُّبِينٍ) is a reference to those laws of physics that can be discovered or revealed.

أَفَلَمْ يَرَوْا إِلَىٰ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُم مِّنَ السَّمَاءِ وَالْأَرْضِ ۚ إِن نَّشَأْ نَخْسِفْ بِهِمُ الْأَرْضَ أَوْ نُسْقِطْ عَلَيْهِمْ كِسَفًا مِّنَ السَّمَاءِ ۚ

34:9 Samâ’ السَّمَاءِ is something above, whether it be a cloud, a downpour of heavy rain, a bursting of clouds, or the fall of meteorites and cosmic rays. The singular form is a reference to our heaven; the sky above us, and not to “heavens” (- samâwât) in plural, which together with the word the earth (الْأَرْضَ,) commonly translated as “the heavens and the earth”. Together the expression refers to the entire cosmos.

وَلَقَدْ آتَيْنَا دَاوُودَ مِنَّا فَضْلًا ۖ يَا جِبَالُ أَوِّبِي مَعَهُ وَالطَّيْرَ ۖ وَأَلَنَّا لَهُ الْحَدِيدَ

34:10 Hadîd الْحَدِيد means something that is sharp in both literal and abstract sense of the word (Lisân), as the Qur’ân says, فَبَصَرُكَ الْيَوْمَ حَدِيدٌ Sharp is your sight today (50:22). Thus, it means that Allâh has softened all sharpness in David. It also means that iron and the making of iron was made soft to him. This signifies the extensive use of iron by him.

وَلِسُلَيْمَانَ الرِّيحَ غُدُوُّهَا شَهْرٌ وَرَوَاحُهَا شَهْرٌ

34:12 al-Rîh الرِّيحَ – the wind, it also means power, dominance, or conquest (Lisân). Therefore the meaning may be that Solomon’s kingdom was so extensive that it took a months journey to the east and a months journey to the west. His dominion would have extended from northern Syria along the coast of the eastern Mediterranean down to the Red Sea along the Arabian Sea, up to the Persian Gulf. The al-Jinn (with the suffix “al” referred to in this verse were none other than the members of outside tribes whom Solomon subjected under his rule.

لَقَدْ كَانَ لِسَبَإٍ فِي مَسْكَنِهِمْ آيَةٌ ۖ جَنَّتَانِ عَن يَمِينٍ وَشِمَالٍ ۖ كُلُوا مِن رِّزْقِ رَبِّكُمْ وَاشْكُرُوا لَهُ ۚ بَلْدَةٌ طَيِّبَةٌ وَرَبٌّ غَفُورٌ

34:15 Sabâ BJm was a city of Yemen, situated about three days Journey from San‘â, in southwestern Arabia. The Sabeans were at that time very prosperous people and enjoyed many amenities of life. During the course of centuries, they constructed a large system of dams, dikes and sluices, with astonishing remnants existing to this day. They were destroyed by the bursting of the dam of Ma’ârib around the second century A.D.; this event is referred to in the next verse.

ذَ‌ٰلِكَ جَزَيْنَاهُم بِمَا كَفَرُوا ۖ وَهَلْ نُجَازِي إِلَّا الْكَفُورَ

33:17 Kafaraكَفَرَ is here used in the literal sense of ingratitude towards favours and not in the sense of disbelief.

وَجَعَلْنَا بَيْنَهُمْ وَبَيْنَ الْقُرَى الَّتِي بَارَكْنَا فِيهَا قُرًى ظَاهِرَةً وَقَدَّرْنَا فِيهَا السَّيْرَ ۖ سِيرُوا فِيهَا لَيَالِيَ وَأَيَّامًا آمِنِينَ

34:18 “the towns which We had blessed” refer to the towns of Palestine, the seat of Solomon’s government with which the Sabeans conducted flourishing trade.

فَقَالُوا رَبَّنَا بَاعِدْ بَيْنَ أَسْفَارِنَا وَظَلَمُوا أَنفُسَهُمْ فَجَعَلْنَاهُمْ أَحَادِيثَ وَمَزَّقْنَاهُمْ كُلَّ مُمَزَّقٍ ۚ

34:19 They did not necessarily pray with the actual words,”Our Lord! Make longer the distance between our journeys”. The supplication put in their mouths is descriptive of their actual condition when they disobeyed the commandments of their Lord. The prosperous and frequented routes became deserted, desolate and increasingly dangerous and as a result the time to travel the distance between one stage to another increased. There was a mass exodus of their tribes in all directions and thus they were eventually reduced to mere fables.

قُلْ يَجْمَعُ بَيْنَنَا رَبُّنَا ثُمَّ يَفْتَحُ بَيْنَنَا بِالْحَقِّ وَهُوَ الْفَتَّاحُ الْعَلِيمُ

34:26 The verse is an allusion to the Battle of Badr, the first military encounter between the Muslims and the disbelievers. (cf.: 27:72).

وَيَقُولُونَ مَتَىٰ هَـٰذَا الْوَعْدُ إِن كُنتُمْ صَادِقِينَ

34:29 “When will this promise come?” refers to the encounter mentioned in 34:26. This question by the opponents of the Holy Prophet (pbuh) indicates that they understood the prophecy in 34:26.

قُل لَّكُم مِّيعَادُ يَوْمٍ لَّا تَسْتَأْخِرُونَ عَنْهُ سَاعَةً وَلَا تَسْتَقْدِمُونَ

34:30 “Appointment of a day” is a period of one year in the measure of Prophets, and one thousand years or more in the measure of Allâh (cf. 22:47; see also 6:57; 8:32; 13:6 ; 20:102; 32:5). The same question is repeated in verse 36:49. The battle of Badr took place exactly one year after the Holy Prophet (pbuh) left Makkah. (See also here the prophecy in Isaiah 21.11-17; Kaidâr was the son of Ismâ‘îl who was the son of Abraham).

وَجَعَلْنَا الْأَغْلَالَ فِي أَعْنَاقِ الَّذِينَ كَفَرُوا ۚ

34:33 Shackles are a metaphor for the enslavement of their souls to the false values to which they surrendered and for the sufferings. Shackles are also the rites and the customs of people.

وَمَا أَرْسَلْنَا فِي قَرْيَةٍ مِّن نَّذِيرٍ إِلَّا قَالَ مُتْرَفُوهَا إِنَّا بِمَا أُرْسِلْتُم بِهِ كَافِرُونَ

34:34 Mutraf مُتْرَفis a term for well-off people who indulge in the exclusive pursuit of pleasures and enjoyment with no regard for moral considerations. Their hedonistic pursuits corrupt them, and their life of luxury and ease causes them to behave insolently (Mughnî). Because the Prophets come to raise the oppressed among humanity to their rightful place in society and remove inequality, people in positions of power and privilege usually range themselves against the Prophets.

وَيَوْمَ يَحْشُرُهُمْ جَمِيعًا ثُمَّ يَقُولُ لِلْمَلَائِكَةِ أَهَـٰؤُلَاءِ إِيَّاكُمْ كَانُوا يَعْبُدُونَ

34:40 Here, the word “angels” refers to the righteous and holy people who are taken as gods by the ignorant. This meaning is clarified in the reply of the righteous given in the next verse (قَالُواسُبْحَانَكَ أَنتَ وَلِيُّنَا مِن دُونِهِم cf. 34:41).

بَلْ كَانُوا يَعْبُدُونَ الْجِنَّ ۖ

34:41 The Jinns in this context are the powerful and influential members of society who are taken as protectors by the weak. For the discussion on Jinn see verses 6:128; 15:27 and 7:38; refer to 18:50; 27:17; 41:25; 46:18; 46:29; 51:56; 55:33; 72:5; 114:6.

قُلْ إِنَّمَا أَعِظُكُم بِوَاحِدَةٍ ۖ أَن تَقُومُوا لِلَّهِ مَثْنَىٰ وَفُرَادَىٰ ثُمَّ تَتَفَكَّرُوا ۚ مَا بِصَاحِبِكُم مِّن جِنَّةٍ ۚ

34:46. Mathnâ wa furâda.مَثْنَىٰ وَفُرَادَىٰ “in twos and ones”, refer to human social behaviour and their actions concerning others, as well as to their inner, personal attitude in all situations requiring a moral choice.

قُلْ إِنَّ رَبِّي يَقْذِفُ بِالْحَقِّ عَلَّامُ الْغُيُوبِ

34:48 “He is thoroughly aware of hidden realities” (عَلَّامُ الْغُيُوبِ) suggests that the words said immediately before and after these words contain a great Divine prophecy.

قُلْ جَاءَ الْحَقُّ وَمَا يُبْدِئُ الْبَاطِلُ وَمَا يُعِيدُ

34:49 “The perfect truth has come and [as a prophecy keep it in mind that] falsehood [and idol-worship has gone] never to sprout [again from this soil] and never to return” was the great promise announced in 34:48 (cf. 17:81). We can still witness this today, even after 1400 years.

35. CHAPTER سورة فاطر

The Originator

(Revealed before Hijrah)

The chapter derives its title from Allâh’s attribute the Originator فَاطِر السَّمَاوَاتِ وَالْأَرْض mentioned in the chapters first verse. Virtually the entire chapter deals with Allâh’s unique power to create, both in this world as well as through later resurrection. The Originator of the heavens and the earth sweeps away the old order and generates a new one. Another title of the chapter is Al-Malaikah (الْمَلَائِكَةِ; the Angels), also based on the opening verse, and because it is through the agency of angels that Allâh originates a new creation. Moreover, the angel Rûh al-Quds enables people to attain nearness to their Originator. The chapter deals with the mystery of creation and its maintenance with various forces typified by the “wings” (a symbol of power) of the angels (الْمَلَائِكَةِ), and how they themselves were also created by the All-Mighty. He alone is the Source of all existing objects, all forces of power, and the Truth flows from Him alone.

Allâh’s attribute Fâtirفاطر is derived from fatara فطَرَ that means to cleave or split, to originate or bring a thing into existence newly or for the first time, it not having existed before (Tâj). Thus, there may be a reference to the creation of primeval matter in the original significance of cleaving or splitting. Derived from the same root is fitrah فِطرة that means the nature, constitution, natural quality, or original quality according to which all human beings are said to have been made (30:30). Therefore, fitrah has been translated as the faculty of knowing Allâh, with which He has endowed humankind (Tâj).

جَاعِلِ الْمَلَائِكَةِ رُسُلًا أُولِي أَجْنِحَةٍ مَّثْنَىٰ وَثُلَاثَ وَرُبَاعَ ۚ يَزِيدُ فِي الْخَلْقِ مَا يَشَاءُ

35:1 Malâ’ikah مَلَائِكَةِ refers to the angels or the powers that are entrusted with the control, management, and supervision of the affairs of the physical and spiritual worlds (cf. 2:30). The “wings of the angels” are a metaphor for their different powers and types (Tâj). Their multiplicity – two or three, or four and beyond, is intended to stress the countless ways in which He causes His commandments to materialize within the cosmos and the mediums through which He manifests His Attributes. Thus, the verse indicates that the angels possess powers and qualities in varying degrees and in accordance with the importance, quantity and quality of the work entrusted to each one of them. Ibn Mas‘ûd reports, the Holy Prophet (pbuh) saw Gabriel endowed with six hundred wings (Bukhârî). Therefore, the power of the angels is not limited to four “wings” يَزِيدُ فِي الْخَلْقِ مَا يَشَاءُ as he says in the above verse.

وَإِن مِّنْ أُمَّةٍ إِلَّا خَلَا فِيهَا نَذِيرٌ

35:24 Prophets were raised in every nation, following a particular way of life and a particular behaviour and civilization (Jauharî). The Holy Qur’ân mentions mostly the Arab and Israeli Prophets known to the Arabs, Christians and Jews living in the surrounding lands. Had He mentioned Prophets unknown to the contemporaries, it would only have caused confusion among the locals. The aim was to make the teachings understandable to them with references to their own Prophets and to correct misconceptions about them. People living in places like India, China, Africa, the two Americas, Australia and any remote parts of the world had their own guides (cf. 40:78; 2:285).

أَلَمْ تَرَ أَنَّ اللَّهَ أَنزَلَ مِنَ السَّمَاءِ مَاءً فَأَخْرَجْنَا بِهِ ثَمَرَاتٍ مُّخْتَلِفًا أَلْوَانُهَا ۚ وَمِنَ الْجِبَالِ جُدَدٌ بِيضٌ وَحُمْرٌ مُّخْتَلِفٌ أَلْوَانُهَا وَغَرَابِيبُ سُودٌ

35:27 The Divine Revelation is likened to water, which produces different effects on different people according to the condition of the soil—that is “of their hearts” referring to their receptivity to the Divine message. Note the different effects of the Qur’ânic Revelation on Abû Bakr(rz), the friend of the Holy Prophet (pbuh) and on Abû Jahl, his most bitter enemy. Both received the same “water”, but the fruit produced was different in each of them. As the strata of the mountains are different, so the receivers and hearers of the Divine Message are of different colours and races.

وَمِنَ النَّاسِ وَالدَّوَابِّ وَالْأَنْعَامِ مُخْتَلِفٌ أَلْوَانُهُ كَذَ‌ٰلِكَ ۗ إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُ ۗ

35: 28 “Those of His servants who are endowed with right knowledge hold Allâh in reverential awe” points to the fact that among the followers of the Holy Prophet (pbuh) were the Auliyâ (the friends of Allâh), the Mujaddadîn (the renewers of religion who appear every hundred years), the Muhaddathîn (people with whom Allâh speaks), the Mulhims (the receivers of Divine Revelation), the Ahl-Kashaf (people who receive Divine Visions). There are also Iblîs-natured people (30:34), who are like beasts or cattle, blindly following falsehood, and those who have fallen to the lowest of the low (95:5). The verse defines also “the person of knowledge” (عِبَادِهِ الْعُلَمَاءُ ) – he who stands in awe before his Lord, being fully conscious of His Glory, His Majesty, and His Power. This definition of the “person of knowledge” (عِبَادِهِ الْعُلَمَاءُ ) is further clarified in the next verse

ثُمَّ أَوْرَثْنَا الْكِتَابَ الَّذِينَ اصْطَفَيْنَا مِنْ عِبَادِنَا ۖ فَمِنْهُمْ ظَالِمٌ لِّنَفْسِهِ وَمِنْهُم مُّقْتَصِدٌ وَمِنْهُمْ سَابِقٌ بِالْخَيْرَاتِ بِإِذْنِ

35:32 In order to qualify for Divine “bracelets of gold and pearls” a human being has to undergo three stages of moral development: The first stage is the stage of suppression of the animal instincts in order to gain full control over his nafs al-Ammârah – the self which incites him towards evil (12:53). In the Qur’ânic words, one has to be “unjust towards their own self” (فَمِنْهُمْ ظَالِمٌ لِّنَفْسِهِ) in order to control those animal instincts which incite him to act selfishly and evil. Persons who are “unjust towards their own self” are the ones who sometimes succeed in getting control over their ego, but sometimes their ego (Nafs al-Ammârah) gains control over them. They get the control with the help of their reasoning and upbringing.

The second stage is the stage of those “who follow the middle course” (وَمِنْهُم مُّقْتَصِدٌ.) Their self-accusing conscience (nafs al-Lawwâmah) at the commission of an evil deed, comes to their assistance (75:2) and helps them to refrain from evil.

The third stage is the stage of those “who are foremost in actions and good deeds” (وَمِنْهُمْ سَابِقٌ بِالْخَيْرَاتِ.). This is the stage when one is freed from all weaknesses and calamities. Such a person starts to live a life of peace and security, freeing himself from the filth of vice and sin. This ultimate peace and tranquillity is called in the Holy Qur’ân nafs al-Mutma’innah – the Soul at Peace (89:27-30). The words “By the leave of Allâh” (بِإِذْنِ) in this verse, remind us that it is Allâh Who strengthens our hearts to achieve the good and shun evil, and it is He Who helps us attain this stage, which is the stage of “great distinction”.

فَمَن كَفَرَ فَعَلَيْهِ كُفْرُهُ ۖ

35:39 These words refute the false Christian dogma of atonement that Jesus Christ will rescue his followers (25:2). No Christ will come to deliver them and only the Lords Justice and Mercy shall prevail.

قُلْ أَرَأَيْتُمْ شُرَكَاءَكُمُ الَّذِينَ تَدْعُونَ مِن دُونِ اللَّهِ أَرُونِي مَاذَا خَلَقُوا مِنَ الْأَرْضِ أَمْ لَهُمْ شِرْكٌ فِي السَّمَاوَاتِ أَمْ آتَيْنَاهُمْ كِتَابًا فَهُمْ عَلَىٰ بَيِّنَتٍ مِّنْهُ ۚ

35:40 These words beautifully refute the divinity of any created thing (25:3). This verse also refutes all those notions and doctrines in which a human being is raised to the status of god or is made an object of adoration and worship. A created thing can never have the status of a creator as it does not even have power over his own creation.

36. CHAPTER سورة يس

O Perfect Man! (Yâ Sîn)

(Revealed before Hijrah)

The chapter is devoted to the Holy Prophet (pbuh), the revelation he brought, and humanity’s moral and spiritual responsibilities. We are also reminded about the certainty of the Hereafter and the final Judgment. For this reason, the Holy Prophet (pbuh) advised the Muslims to recite it before the dying and in prayers for the dead. Ibn ‘Abbâs states that the letters Yâ Sîn represent two distinct words, namely the exclamatory particle Yâ and Sîn, which is an abbreviation of al–Insân – the perfect human being or man par excellence. This interpretation has been accepted by Akramah, Dhahhak, Hasan of Basra, Ibn Jubair, Ibn Jarîr, Zamakhsharî and Baghawî. According to Ibn Jarîr, ‘Abdullâh ibn ‘Abbâs and Akramah believed that this YâSîn یسٓ is in its origin an Abyssinian word meaning, “O man.” If we admit that Yâ ی is the evocative particle, and that Sin س is for insân انسان (“man”) then, the allusion by “man” could be to the noblest of men, Muhammad. Ibn Mas‘ûd too is of the same opinion

The title of the chapter is taken from the initial letters in which “the perfect human being is addressed”. This is how the Almighty addresses the Holy Prophet. The statement “The Holy Qur’ân witnesses that you are, indeed, one of the Messengers” that follows shows that the series of Divine Prophets, which began with the first bloom of humankind, found its most perfect manifestation in the person of the Holy Prophet (pbuh). The path shown by the Holy Prophet is now the only right and straight path that leads to that Exalted Being who is the Creator. A human being can achieve His closeness by following the path shown by “the perfect man”. This chapter is also called the heart of the Holy Qur’ân, as it concerns the central figure in the teaching of the Qur’ân. The chapter deals further with human beings moral and spiritual responsibilities. We are also reminded about the certainty of the final Judgment and the life in the Hereafter.

وَالْقُرْآنِ الْحَكِيم ِ إِنَّكَ لَمِنَ الْمُرْسَلِينَ

36:3 In the words إِنَّكَ لَمِنَ الْمُرْسَلِينَ You are, indeed, one of the Messengers, points out that the Holy Prophet (pbuh) was raised on the path of prophet hood in a style similar to the previous Prophets and that he missed nothing of the truth and wisdom his predecessors brought. The words Yâ Sîn يس O you Perfect man) ) bears testimony that this is a perfect human being who was vouchsafed with a Book of great knowledge and wisdom, and that the Truth he brought to the world in the form of the Qur’ân excels all other revealed Scriptures in wisdom, beauty and excellence and that is a complete code of laws for all times.

عَلَىٰ صِرَاطٍ مُّسْتَقِيمٍ

36:4 The path shown by the Holy Prophet (pbuh) is the straightest (cf.1:6), and therefore shortest straight path (صِرَاطٍمُّسْتَقِيمٍ) leading to the Exalted Almighty Being. This illuminated path, free from crookedness, extremes and flaws, is the path that protects us from falling into pits of difficulties and darkness. It enables us to attain spiritual heights in the shortest possible time, as we are guided directly through this Divine Revelation (الْقُرْآنِ). This verse marks the distinction between a Prophet and a philosopher. The philosopher’s quest for the truth is time-consuming, and he wanders through a labyrinth of abstract ideas and logic, and often gets lost in the quest, as his conclusions are faulty when his assumptions are erroneous. A Prophet of Allâh receives his knowledge directly through the Divine Revelation, without the need for abstraction and intricate and possibly flawed, logical deductions.

تَنزِيلَ الْعَزِيزِ الرَّحِيمِ

36:5 the words tell us of the greatness of the Holy Qur’ân, as it has been revealed by the Al-Mighty through His Attribute of being All-Powerful and All-Merciful.

لِتُنذِرَ قَوْمًا مَّا أُنذِرَ آبَاؤُهُمْ فَهُمْ غَافِلُونَ

36:6 This phrase “because their forefathers have not been warned” does not mean that their ancestors had not been sent Prophets as warners. It means that their ancestors did not believe in the warning given to them. After all, Jews and the Christians reached the Arabian Peninsula and through them, the Arabs of the desert, in a way, received religions warning. The Arabs at large were heedless to this warning. The duty of religious reformation was thus entrusted to this Prophet of Islam.

إِنَّا جَعَلْنَا فِي أَعْنَاقِهِمْ أَغْلَالًا فَهِيَ إِلَى الْأَذْقَانِ فَهُم مُّقْمَحُونَ

36:8 In Arabic usage when something sticks and does not leave or break, it is said, hâdha fi ‘unuq-i-fulanin هذافئ عنق فلان “this is under the shackles.” In the word a‘nâq-i-him (أَعْنَاقِهِمْ) their shackles – the reference is to the chains of pride, prejudice, stubbornness, false customs, niggardliness and disbelief. Such was the attitude of the Arabs towards Islam, which prevented them from listening to and accepting the message. These shackles of arrogance “reaching up to their chins” prevented them from bowing down their heads to their Lord with humility.

وَجَعَلْنَا مِن بَيْنِ أَيْدِيهِمْ سَدًّا وَمِنْ خَلْفِهِمْ سَدًّا فَأَغْشَيْنَاهُمْ فَهُمْ لَا يُبْصِرُونَ

36:9 The verse illustrates how the disbelievers, because of the chains of prejudice, stubbornness and bad customs are unable to look ahead and realize the bright future that would lie ahead of them if they accepted Islam. Similarly, because of these chains they are unable to look back into the past and draw the right lessons from it.

وَاضْرِبْ لَهُم مَّثَلًا أَصْحَابَ الْقَرْيَةِ إِذْ جَاءَهَا الْمُرْسَلُونَ

36:13 Ashâb al-Qaryâh أَصْحَابَ الْقَرْيَةِ are the people of the town. This expression can refer to the people of Makkah or residents of any other town, or to humankind at large. The next verse indicates that here it stands for the people of Egypt and Palestine.

إِذْ أَرْسَلْنَا إِلَيْهِمُ اثْنَيْنِ فَكَذَّبُوهُمَا فَعَزَّزْنَا بِثَالِثٍ فَقَالُوا إِنَّا إِلَيْكُم مُّرْسَلُونَ

36: 14 The “Two” in this verse refers to two Messengers – Moses and Jesus – who prophesied the coming of a third Messenger. His special status is pointed to by the choice of word fa ‘Azaznâ(فَعَزَّزْنَا), “We strengthened with honour”, which is derived from ‘Azza عزّ meaning, glorious, highly esteemed, excellent, worthy, powerful, strong, and noble. These adjectives describe Muhammed (pbuh), as befits the name of this chapter. Therefore, according to many interpreters, the three Messengers of Allâh in this verse are Moses, Jesus, and Muhammed (peace upon them). Muhammed strengthened and honoured Moses and Jesus by fulfiling the prophecies they had made about his advent (Deut. 18.18; Matt. 21.33-46).

قَالُوا مَا أَنتُمْ إِلَّا بَشَرٌ مِّثْلُنَا وَمَا أَنزَلَ الرَّحْمَـٰنُ مِن شَيْءٍ إِنْ أَنتُمْ إِلَّا تَكْذِبُونَ

36:15 The justification to refuse the Divine Message brought by these three was identical in all cases – namely the Most Gracious has not revealed anything to them, and that they are liars. (cf. 18:5).

قَالُوا إِنَّا تَطَيَّرْنَا بِكُمْ ۖ لَئِن لَّمْ تَنتَهُوا لَنَرْجُمَنَّكُمْ وَلَيَمَسَّنَّكُم مِّنَّا عَذَاب أَلِيمٌ

36:18 The disbelievers said to all these three Prophets, “We augur ill from you, for we are always seized with one calamity or the other after your advent.” Whenever a Prophet is raised among the people, they are visited by punishments and calamities like diseases, famine, wars, persecution, and loss of their power (cf. 7:94; 6:42). These calamities serve a Divine Purpose (cf. 94:6). People always receive a warning through the Prophets before they are taken to account by punishment. The fate of Pharaoh, the influential Jews of the time of Jesus, and the fall of Makkah are the respective historical examples.

وَجَاءَ مِنْ أَقْصَى الْمَدِينَةِ رَجُلٌ يَسْعَىٰ قَالَ يَا قَوْمِ اتَّبِعُوا الْمُرْسَلِينَ

36:20 “There came a man running from the farthest end of the town” is evidently a parable of the minority of true believers in every religion. Every Prophet has a follower among the people who bears testimony to the Prophets truth. Thus the Holy Qur’ân speaks of a believer from among the people of Pharaoh (40:28). Moses also had a helper by the name of Habîl. Jesus had Joseph of Arimathaia as follower and helper. The Holy Prophet (pbuh) had such a follower in Abû Bakr(rz). Besides him, commentators mention another man who informed Holy Prophet (pbuh) of a conspiracy being hatched against his life in Dâr al-Nadwâh. Such men as these “came running toward belief”. Rajal رَجُلٌ has also the meaning of footmen and soldiers (Tâj, Lisân, Lane). Therefore, here the use of word rajal may also signify a number of such people who were staunch followers of the Prophets of their time and were ready to lay down their lives for the cause.

أَأَتَّخِذُ مِن دُونِهِ آلِهَةً إِن يُرِدْنِ الرَّحْمَـٰنُ بِضُرٍّ لَّا تُغْنِ عَنِّي شَفَاعَتُهُمْ شَيْئًا وَلَا يُنقِذُونِ

36:23 “Whose intercession will not be of any avail” refers in the first place to the followers of Jesus. However, Jews and Muslims are also addressed and warned not to expect any intercession from Moses or Muhammad (pbuh) or any other they hold in high reverence. People will be judged based on their deeds, but they can hope for Divine Mercy.

قِيلَ ادْخُلِ الْجَنَّةَ ۖ قَالَ يَا لَيْتَ قَوْمِي يَعْلَمُونَ

36:26 Enter Paradise!ادْخُلِ الْجَنَّةَ is the good news given to all Prophets. Here, in the context of verse 36:14-20, it refers to the devout companions of Moses, Jesus and Muhammad (pbuh). The verse is a promise of Paradise given by Allâh to the ones “who came running” to accept and believe. Some people are of the opinion that this man was killed and thus after his death he was told to enter Paradise. However, this theory has not been established in the Qur’ânic text here or elsewhere, and is unconvincing. Many people are promised Paradise in this very life by Allâh, as for example al-Ash‘arah al-Mubashsharah – the ten blessed ones of the Companions of the Holy Prophet (pbuh).

يَا حَسْرَةً عَلَى الْعِبَادِ ۚ

36:30 “Alas for My servants!” is the voice of the All-Merciful, as if to say I prepared a beautiful Garden for them, but they refused.

وَآيَةٌ لَّهُمُ الْأَرْضُ الْمَيْتَةُ أَحْيَيْنَاهَا وَأَخْرَجْنَا مِنْهَا حَبًّا فَمِنْهُ يَأْكُلُونَ

36:33 Here a metaphor has been used to establish a truth. When rain falls on dry land, no power can prevent the growth of vegetation, similarly when the spiritual rain has fallen in the form of the advent of a Prophet, a new generation will spring up because of it and no hand can stop its growth. From dry lands will gush forth springs of spiritual knowledge and trees bearing spiritual fruit will grow in plenty (cf. 36:37).

سُبْحَانَ الَّذِي خَلَقَ الْأَزْوَاجَ كُلَّهَا مِمَّا تُنبِتُ الْأَرْضُ وَمِنْ أَنفُسِهِمْ وَمِمَّا لَا يَعْلَمُونَ

36:36 Pairs exist of everything including all those things, which are becoming known as the sciences are advancing and making ever-new discoveries.

وَآيَةٌ لَّهُمُ اللَّيْلُ نَسْلَخُ مِنْهُ النَّهَارَ فَإِذَا هُم مُّظْلِمُونَ

36:37 In other words, the night of darkness representing sin and ignorance will disappear and the sun of enlightenment and righteousness will shine forth.

وَالشَّمْسُ تَجْرِي لِمُسْتَقَرٍّ لَّهَا ۚ ذَ‌ٰلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ

. 36:38 Mustaqarمُسْتَقَرٍis the goal determined for something on its ordained course. Mustaqar is the fixed course of the planets revolving around the sun. In the Arabic language lâm before Mustaqar is used in the sense of fi (في – “in”), and in the sense of ilâ (إلٌا – towards). According to former usage, the word Mustaqar it would mean that the sun along with its system of planets is moving towards a determined goal. It can also mean that the sun has an appointed time. This verse is also an allusion to the spreading of Divine Teaching and Divine Light.

وَالْقَمَرَ قَدَّرْنَاهُ مَنَازِلَ حَتَّىٰ عَادَ كَالْعُرْجُونِ الْقَدِيمِ

36:39 When a new moon appears in the form of a crescent, it looks bent like an old (- Qadîm قَدِيم) twisted twig of a tree. Al–Qadîm الْقَدِيم does not signify being old as in knowing no beginning. For that reason the word qadîm has not been used as an attribute of Allâh, neither in the Holy Qur’ân nor in the traditions of the Prophet, nor in the sayings of his Companions. The Holy Qur’ân is free from the use of all words that are derogatory to the Majesty. Such words were partly introduced when the scholars of the comparative study of the religions began their discussions over religious beliefs. The verse alludes also to the rise and fall of nations.

لَا الشَّمْسُ يَنبَغِي لَهَا أَن تُدْرِكَ الْقَمَرَ وَلَا اللَّيْلُ سَابِقُ النَّهَارِ ۚ وَكُلٌّ فِي فَلَكٍ يَسْبَحُونَ

36:40 The statement: “It is not given to the sun to attain to the moon” points to the fact that the two follow different orbits, which do not cross. This and the previous verse contradict the old view that the heavenly bodies were fixed with something solid to one another. Rather the verses describe the heavenly bodies floating freely through space. It is the characteristic of the Holy Qur’ân that it uses expressions, which not only contradict erroneous views and ideas, but also anticipate new discoveries in the domain of science and philosophy.

وَآيَةٌ لَّهُمْ أَنَّا حَمَلْنَا ذُرِّيَّتَهُمْ فِي الْفُلْكِ الْمَشْحُونِ

36:41 Al-Falak الْفُلْكِ is a celestial body and Fulk فُلْكِ is a ship. Both words derive from the same root. Here al–Falkالْفُلْك does not necessarily mean ships on the ocean. It may refer to any means of transportation that cleaves or sails through a medium, be it water, air or space. It is said that the Holy Prophet (pbuh) was enjoying his midday rest when he rose up with a smile on his face. A lady named Umm-i-Sulaim inquired about the reason for his smile. The Holy Prophet (pbuh) replied that the soldiers of his ummah would wage Jihâd while on board of sailing ships. The verse is a prophecy about the future ocean travel on fully laden ships. These means of transportation may also include airships of the modern age. In that sense, the verse also contains a prophecy about the future travels on sea and air.

وَخَلَقْنَا لَهُم مِّن مِّثْلِهِ مَا يَرْكَبُونَ

36:42 “And We will make for them other such things as they will board” is another Qur’ânic prophecy. Allâh will bring into existence new means of transportation and conveyance. We are witnessing this promise, and future generations will “board such things” of which we are not yet aware of today. The modern age has seen a clear fulfilment of it in the form oftrains, cars, airplanes (see 55:24), and other modes of transportation which we still do not know about.

وَإِذَا قِيلَ لَهُمْ أَنفِقُوا مِمَّا رَزَقَكُمُ اللَّهُ قَالَ الَّذِينَ كَفَرُوا لِلَّذِينَ آمَنُوا أَنُطْعِمُ مَن لَّوْ يَشَاءُ اللَّهُ أَطْعَمَهُ إِنْ أَنتُمْ إِلَّا فِي ضَلَالٍ مُّبِينٍ

36:47 T‘ama طعمَ means to feed. Here it is also used in the sense of spiritual food. Allâh expects from us that we feed those who are in need to sustain life, but also feed spiritually by propagating morality and virtue. Only the disbelievers would say that feeding and helping others is not their jobs, but is only the responsibility of Allâh.

قَالُوا يَا وَيْلَنَا مَن بَعَثَنَا مِن مَّرْقَدِنَا

36:52 Marqadمَّرْقَد is a resting or a sleeping place. When on Judgment Day the disbelievers will be raised, they will cry in despair, “O woe be on us! Who has aroused us from our sleeping place”? An objection might be raised with respect to this interpretation. Can we say that the grave is a place of rest for the disbelievers? How can this be when the disbelievers are facing the punishment of the grave? The answer to this is that it is a matter of comparison. The chastisement of Gehenna is great, but the punishment that a disbeliever must suffer in the grave is comparatively lighter. When compared with the punishment after Resurrection, the punishment of the grave is therefore restful, comfortable, and easy to bear. It has been described merely as a window opened towards the fires of Hell. Remember that in the Hereafter the trumpet will be blown twice. Soon after the trumpet is blown for the first time all of the people will become motionless, as if in a stupor. On the second blow, they will be raised. The condition experienced between the two notes of the trumpet is likened to the place of rest spoken of here. As the Holy Qur’ân says, That Day there shall be a blast of the trumpet and all who are in the heavens and all who are on the earth will fall into a swoon except whom Allâh will like to spare. Then there will be a blast another time and people shall stand up (awaiting judgment before their Lord).” (39:68)

إِنَّ أَصْحَابَ الْجَنَّةِ الْيَوْمَ فِي شُغُلٍ فَاكِهُونَ

36:55 “The owners of Paradise will be occupied” means to say that the life in the Paradise will not be a life of sluggishness and inactivity.

أَلَمْ أَعْهَدْ إِلَيْكُمْ يَا بَنِي آدَمَ أَن لَّا تَعْبُدُوا الشَّيْطَانَ ۖ إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌ

36:60 “The worship of satan” comes in many forms. This may include following blindly people who are evil by nature and inciting others to do evil (3:22; 38:6). Worshipping satan also means following one’s own evil desires, thereby making these desires into objects of worship (25:43; 45:23; 2:268). Shaitânشَّيْطَان is not only far removed from the truth himself but also turns others away from it. Al-Shaitân الشَّيْطَان is the one who burns with hatred and anger and is lost, who makes evil suggestions (7:20: 4:120; 8:48). Ibn Mas‘ûd says that shayâtîn are the leaders in unbelief, the ring-leaders (cf. 2:102), referred to in verse 2:76 (“and when they are alone, one with another”) and in verse 33:67 (“They will say, Our Lord! We obeyed our leaders and our respected ones, but they led us astray from your path.”) The expression Al-Shaitân الشَّيْطَان conveys many meanings, which are discussed in 2:36.

وَلَقَدْ أَضَلَّ مِنكُمْ جِبِلًّا كَثِيرًا ۖ

36:62 Adzalla أَضَلَّ – to lead astray. The expression adzalla does not signify that some evil spirit or a person called Satan leads a great multitude of people astray. If this were the case, then only Satan would be punished on the Day of Judgment, and Divine Judgment therefore, would not be just. It also should not be concluded from these words that Allâh is powerless to prevent such deception. Just consider the verse in 14:36: “A large number of people have gone astray because of these idols.” Asnâm أصنام is the thing held responsible for leading many people astray; in this case idols that possess no power or will to create anything. In 5:91 we read, “Satan only intends to precipitate enmity and hatred between you,” and in 4:60, “Satan desires to lead them astray” expresses only his desire, but it does not mean that he is the creator of evil. The Holy Qur’ân rejects Zoroastrian dualism according to which Yazdân, the Good Spirit, is the creator of all good things and the creator of evil is A’hraman, the evil spirit. The idea that Allâh is the source of good and Satan that of evil is not reflected in the Qur’ân nor in any authentic tradition. Verse 28:50 says, “Know that they (the evil persons) are just following their own low and evil desires. Who should be more erring than the one who, leaving aside the guidance of Allâh, only follows his own low and evil desires.” We read in verse 28:50, “Have you considered the case of him who has taken his own low and evil desires for his god and whom Allâh has forsaken and adjudged as lost on the basis of His [infinite] knowledge,” and again in verse 25:43, “Have you considered [the plight of] the one who has taken his own low and evil desires for his deity?” Therefore, the path to evil is the subjugation to the low desires (nafs al-Ammârah) the self which incites towards evil (7:20; 12:53). Correspondingly, not heeding nafs al-Lawwâmah – the innate self-reproaching spirit, which at the commission of a bad deed comes to human beings assistance (75:2), also leads to evil. The words in the verse, “Why do you not then make use of your understanding”, indicates that our given intelligence, (‘aqal) can warn us of the pitfalls of Nafs al-Ammârah, only if we make use of it. ‘Aqala means to abstain from something (Tâj, Lisân, Lane). Here ‘aqal would mean to abstain from evil suggestions and low desires, and not to make them our ilâh or deity. According to the Holy Qur’ân, the one who loses his reason and does not make use of his understanding is “under the influence of Satan” (2:275). In other words, Satan gains mastery over those who do not remember Allâh (58:19). In 7:176; 18:28 and 20:16 this subject matter is explained in a beautiful way (cf: 35:32; 37:63).

هَـٰذِهِ جَهَنَّمُ الَّتِي كُنتُمْ تُوعَدُونَ

36:63 The “warning” being spoken of here came from the Prophets, the Divine Books, the spiritual teachers, and finally from the Nafs al-Lawwâmah the innate self-reproaching conscience (cf. 4:119; 37:63).

اصْلَوْهَا الْيَوْمَ بِمَا كُنتُمْ تَكْفُرُونَ

36:64 The verse explains further the above subject matter in that it is we who will be made responsible for our deeds and not any “satan” (cf. 36:55).

الْيَوْمَ نَخْتِمُ عَلَىٰ أَفْوَاهِهِمْ وَتُكَلِّمُنَا أَيْدِيهِمْ وَتَشْهَدُ أَرْجُلُهُم بِمَا كَانُوا يَكْسِبُونَ

36:65 “The hands shall speak and the feet shall bear witness” points again to the deeds we have done. Students of medicine know that the appearance of, or movements of the hands can be used to diagnose some diseases, while a persons gait points to others and a similar concept is alluded to here. In the preceding verse, the disbelievers were addressed directly, in this verse they are mentioned in the third person in order to show their identification. This is an allusion to the Divine Law of the conservation of deeds and thoughts, good or bad.

وَلَوْ نَشَاءُ لَمَسَخْنَاهُمْ عَلَىٰ مَكَانَتِهِمْ فَمَا اسْتَطَاعُوا مُضِيًّا وَلَا يَرْجِعُونَ

36:67 Masakhna مَسَخْنَ means we could have destroyed and we could have humiliated.

وَمَن نُّعَمِّرْهُ نُنَكِّسْهُ فِي الْخَلْقِ ۖ

36:68 “We reverse the mechanism of the created thing (- Khalq الْخَلْقِ)”, the created thing can be a human being, a civilization or a nation or any other creation in the process of evolution (36:79). It can also apply to the non-living, such as a star, which builds up from cosmic dust, and as the ages pass, it may implode or become a black hole and finally disintegrate into dust again. Nu‘ammir نُعمٌر – We grant long life. The word is derived from the root ‘amara عَمرَ meaning to inhabit, to make inhabitable and ‘umara عُمرَ is long life. Thus, it may also refer to a star, the earth or land. The process begins in a weak state, reaches is height of power and then returns to the original state of weakness. This cycle is in effect in human beings as well as in the cosmos and continues to be repeated (cf. 36:77-80)

وَمَا عَلَّمْنَاهُ الشِّعْرَ وَمَا يَنبَغِي لَهُ ۚ إِنْ هُوَ إِلَّا ذِكْرٌ وَقُرْآنٌ مُّبِينٌ

36:69 Shi‘ra الشِّعْرَ are poetic words not based on reality. “We have not taught him the art of composing verses” وَمَا عَلَّمْنَاهُ الشِّعْرَ, that is fictional poetry. Instead, he conveys facts that impress peoples minds (69:41; 52:30; 37:36). The Holy Qur’ân is free from poetic license and imagination, but contains only truths full of serenity and dignity (53:3-7).

الَّذِي جَعَلَ لَكُم مِّنَ الشَّجَرِ الْأَخْضَرِ نَارًا فَإِذَا أَنتُم مِّنْهُ تُوقِدُونَ

36:80 This is another metaphor. Twigs and leaves of certain trees, especially from resinous trees, can catch fire owing to the heat generated by friction when rubbed together. Fire is also ignited by rubbing together the wood of the Markh and Afar trees even when they are green. Similarly, when people come, see and meet the Prophets or encounter their teachings, a new fire in their spiritual life results from it. This is reflected in the ancient Arabian proverb, “In every tree there is a fire.” In this verse, there is also an allusion to the metamorphosis of green plants into fuel, be it through desiccation or charcoaling, or by a millennial, subterranean process of decomposition into coal, gas, or oil.

37. CHAPTER سورة الصافات

Those Ranging in Ranks

(Revealed before Hijrah

The title of this chapter Al-Sâffât الصٌافاتis taken from its first word and means “those who range themselves in close ranks”. This may refer to the closeness of Muslims standing in rows while at Prayer, or to the ranks of the righteous engaged in spreading the Truth. This meaning is elaborated on in verses 165-166 of this chapter. In the preceding chapter, the Holy Prophet (pbuh) was called the Perfect Human Being, while in this chapter it is stated that this Perfect Man will, with the help of this Divine Revelation, and by his own noble example, succeed in establishing a community of righteous, noble, and accomplished people who shall then spread the Message. Since humans are apt to err, they are in constant need of Divine Guidance. This explains the renewed reference to the stories of some of the earlier Prophets, as well as the allusions to the Qur’ân itself.

وَالصَّافَّاتِ صَفًّا

37:1 The verse commences with the word Wawو that stands for ‘and’or ‘by’. It also means to swear or to call to witness. The Arabs say: Wa-Allâh واللَّهُ – ‘I swear by Allâh’ to mark a solemn oath-like assertion – a calling to witness, as in the expression Wa-Allâh is an expression used to give weight to a subsequently stated truth or evidence and solid argument of Truth being conveyed (Lisân; Tâj). The philosophy behind such Qur’ânic oaths is to make an assertion more convincing. The conviction is produced, not by mere allegation as in the case of an ordinary oath, but by some clear argument, which upholds the truth of the assertion made. Another object of such Qur’ânic oaths is to make a prophecy, the fulfilment of which establishes its truth. This is the case here. The description given in the first three verses applies to true believers.

وَحِفْظًا مِّن كُلِّ شَيْطَانٍ مَّارِدٍ

37:7 The verse uses the expression Shaitân-i-Mârid شَيْطَانٍ مَّارِدٍ. Mârid مارِد is derived from marada مَرَد meaning to moisten in order to soften, inert, insolent (Râghib, Tâj: Lisân). The word is usually translated as “disobedient and rebellious” (Râghib, Tâj: Lisân). Thus, here is apparently not a mention of the devil per se, but something inert and insolent that may cause harm.

دُحُورًا لَّا يَسَّمَّعُونَ إِلَى الْمَلَإِ الْأَعْلَىٰ وَيُقْذَفُونَ مِن كُلِّ جَانِبٍ

37:8 According to many commentators this verse tells us that the so-called diviners, the soothsayers, and the class known as Kâhins (Astrologers) have neither access to Divine secrets nor to the source of prophecy. They mislead people through their guesses and conjectures, which they claim to be knowledge they obtained from the stars. Since some of their conjectures come to be true by chance, and others are so fuzzy that in hindsight it is easy to apply them to later events, people begin to believe in such popular superstitions with no basis in reality, no sign of Divine strength, and no grandeur. But “there soon follows them a flame that pierces through the darkness spread by these soothsayers” is to say that the excellent teachings of the Prophets dispel all the superstitions spread by these Kâhins and charlatans. The Prophets of God break the spell they cast on others (7:107-110). This happened at the time of the Holy Prophet (pbuh) with the result that ultimately the profession of the Kâhins and soothsayers who falsely claimed to foretell the future lost their influence and disappeared from Arabia.

إِنَّا زَيَّنَّا السَّمَاءَ الدُّنْيَا بِزِينَةٍ الْكَوَاكِبِ ﴿٦﴾ وَحِفْظًا مِّن كُلِّ شَيْطَانٍ مَّارِدٍ ﴿٧﴾ لَّا يَسَّمَّعُونَ إِلَى الْمَلَإِ الْأَعْلَىٰ وَيُقْذَفُونَ مِن كُلِّ جَانِبٍۖ ﴿٨﴾ دُحُورًا وَلَهُمْ عَذَابٌ وَاصِبٌ ﴿٩﴾ إِلَّا مَنْ خَطِفَ الْخَطْفَةَ فَأَتْبَعَهُ شِهَابٌ ثَاقِبٌ ﴿١٠﴾

37:6-10 Here is a mention that Shaitân-i-mârid شَيْطَانٍ مَّارِدٍ will receive ‘Adzâb-i wâsib(عَذَابٌ وَاصِبٌ). The word ‘Adzâb (عَذَابٌ) is usually translated as “punishment”, but also means hindrance, obstacle, or refusal (Lane, Tâj, Lisân). Wâsib (وَاصِبٌ) is from wasabi وصَبِ, meaning perpetual, continuous, or lasting (Lane, Tâj, Lisân). Thus ‘Adzâb-i-Wâsibwould also indicate a continuous, perpetual, and lasting hindrance.

Malâ’ء مَلَإ used in the expression Malâ’ al-A‘lâ الْمَلَإِ الْأَعْلَى signifies a fullness with awe, or refers to a chief that fills the heart with awe and affection. The use of the expressions Shaitân-i-Mârid in combination with ‘Adzâb-i-Wâsib and Mala’â al-A‘lâ may be a reference to some natural phenomena, probably meteorites “pursued by a bright shining flame” that advance towards the earth, but they are stopped and repelled continuously. Verses 15:16-18; 67:5 and 72:10-11 deal with the same subject matter.

جَاءَ بِالْحَقِّ وَصَدَّقَ الْمُرْسَلِينَ

37:37 This verse confirms the legitimacy of the Prophets of all times. Some, but not all of them, are mentioned in the Holy Qur’ân(48:78). They came with the same Truth, and the Holy Prophet (pbuh) confirmed this.

أَذَ‌ٰلِكَ خَيْرٌ نُّزُلًا أَمْ شَجَرَةُ الزَّقُّومِ

37:62 Here, there is a mention of the tree of Zaqqûm الزَّقُّومِ which will serve as food for those in hell. Thal‘ab explains Zaqqûm is a food that kills. Accordingly, such will be the deadly food that is in store for those who go to Hell and it will cut at the root of the evils they committed in this life by following in the footsteps of satan.

إِنَّا جَعَلْنَاهَا فِتْنَةً لِّلظَّالِمِينَ

37:63 It cannot be repeated often enough that all Qur’ânic references to “Hell” are highly allegorical. Hell is a logical and moral necessity consequent to human beings evil actions. It satisfies the needs and spiritual necessities, brought on by resurrection. The low voice of conscience, nafs al-Lawwâmah will, after the resurrection, grow too strong to be ignored. Hell will goad the person on to purification. He shall be left with no alternative but to enter into an abyss, which will become a nursing mother to him (101:9). It is like a hospital where he will receive a remedy for his moral defects, a purgatory for his spiritual cure. The door to Heaven will eventually be opened for him when he is purged of all carnal desires and is free of the rust of his sins.

The nourishment of the inmates of Hell is, as the Holy Qur’ân says, the fruit of a tree called Zaqqûm. It will boil in their bellies. They will be thirsty but will be given only boiling water to drink. The description indicates that the fruit appears to act as a medicine.

In Indian herbal medicine, a fruit of the same name is known. Patients with a form of syphilis are treated with this fruit that grows on a dust coloured tree with small round leaves, without thorns. It has a pungent odor, tastes bitter, and has knots in its stems. The tips of its leaves resemble the heads of serpents. After eating, the patient feels hot, and hot water is given to them to drink, which causes a violent evacuation of the bowels. Motions after motions come, bringing out black deleterious matter from the stomach, and finally the patient is relieved and the underlying disease resolves (cf. 44:43; 56:52; 17:60).

فَنَظَرَ نَظْرَةً فِي النُّجُومِ

37:88 It is an allusion to the controversy between Abraham and his people about Divine Attributes dragged on till late into the night. The people with whom Abraham contended were not only worshippers of idols but also worshipper of stars. Hence, Abraham cast a glance at the stars and declared that he could not bear their worshiping others than Allâh. (cf. 6:76-79)

فَأَرَادُوا بِهِ كَيْدًا فَجَعَلْنَاهُمُ الْأَسْفَلِينَ

37:98 Arâdû ارَادُو – they designed, they intended. The verse only speaks of the intention to throw Abraham in a fire and not of an actual occurrence. .

قَالَ يَا بُنَيَّ إِنِّي أَرَىٰ فِي الْمَنَامِ أَنِّي أَذْبَحُكَ فَانظُرْ مَاذَا تَرَىٰ ۚ

37:102 The words “I saw in a dream” إِنِّي أَرَىٰ فِي الْمَنَامِ show that Abraham was not commanded by Allâh to sacrifice his son, but that he saw himself do so in a dream. Therefore, Allâh did not change His command later, but rather clarified its meaning (see 37:105). According to a Hadîth mentioned in Bukhârî of Abû Mûsa, the Holy Prophet (pbuh) said, “I saw in a dream that I was migrating from Makkah to a land where there are gardens of date palms. I concluded from this dream that I will migrate one day to Yamâma or Hajar. As it turned out later, it was the city of Yathrib”. Here the Holy Prophet (pbuh) initially interpreted his own dream differently from how events ultimately transpired. Similarly, Abraham saw in his dream how he sacrificed his son. In reality, his dream had a different interpretation.

The Holy Qur’ân makes it clear that it was Ismâ‘îl whom Abraham thought he should sacrifice (cf. 112-113). It is also made clear by this verse that it was after this incident that Abraham received the good news of the birth of Isaac. The fact that Ismâîl’s descendants kept a memorial of this sacrifice in the annual Pilgrimage to Makkah also supports the point. The Qur’ân and the Bible are at variance as to which of his two sons, Ismâ‘îl or Isaac, was to be sacrificed. According to the Bible, it was Isaac (Gn. 22.2). However, the Bible contradicts itself in this respect. According to it, Abraham was commanded to offer his only son for sacrifice, while Isaac was at that time not his only son. Ismâ‘îl was senior to Isaac by thirteen years (Gn. 17.23; 16.10; 17.20). No traces are found in the religious ceremonies of Jews or Christians of the supposed sacrifice of Isaac by Abraham.

قَدْ صَدَّقْتَ الرُّؤْيَا ۚ

37:105 The words above are, “You have already fulfilled your dream”, and not, “My command”. Therefore, an actual slaughter was not required for the fulfilment of the prophetic dream; symbolically, the prophecy had already been fulfilled when Abraham left his son Ismâ‘îl in the wilderness of Makkah in obedience to the Divine Command. Putting a knife on the neck of Ismâ‘îl was an act of Abrahams and Ismâîl’s readiness, a practical demonstration of their willingness to obey what they believed to be the Divine Command – as they understood the dream. The sacrifice of a son was common among Canaanites in Syria and Palestine. In Christian dogma, a central theme is the sacrifice of the son by the “Father”. This dogma is a continuation of the old Syrian tradition. This incidence of Abraham’s readiness for the sacrifice of Ismâ‘îl shows that the act of killing or crucifixion is not needed for atonement.

وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ

37:107 Dhabîh ‘Azîm ذِبْحٍ عَظِيمٍ is a great sacrifice or a great slaughter. According to many commentators, these words refer to the great Islamic institution of sacrifice where animals are slaughtered. This sacrifice of animals is repeated annually by believers on the occasion of Hajj – the Pilgrimage to Makkah. The sacrifice of animals is not only an integral part of the ceremonies undertaken on the Hajj, but also is recommended on various occasions to Muslims at times of adversity. The act of sacrifice, not only in the form of an animal, is expected from every Muslim. The act of animal sacrifice on the occasion of Hajj commemorates the act of Abraham and Ismâ‘îl and is an important component of it. .

وَإِنَّ إِلْيَاسَ لَمِنَ الْمُرْسَلِينَ

37:123 The Hebrew Prophet Elijah (Elias; Ilyâs) is mentioned in the Bible (1 Kings 17; 2 Kings 1,2) as having lived in the northern kingdom of Israel during the reigns of Ahab and Ahaziah, in the ninth century B.C., and having been succeeded by Elisha (Al-Yas‘a). He was a native of Gilead, a place on the eastern bank of the Jordan.

أَتَدْعُونَ بَعْلًا وَتَذَرُونَ أَحْسَنَ الْخَالِقِينَ

37:125 B‘al بَعل is lord or master. It was a honourific title for the numerous male deities worshiped in Syria and Palestine. B‘al بَعْل was also the name of an idol worshiped by the people of the Prophet Elias. These people worshiped the sun, so it also represents the sun god. The town Ba‘lbakk in Lebanon is named after this idol.

سَلَامٌ عَلَىٰ إِلْ يَاسِينَ

37:130 Ilyasîn إِلْ يَاسِين being the plural of Ilyâs refers to Ilyâs and the people who followed him. According to Zamakhsharî, Ilyasîn (إِلْيَاسِين), is only another form of Ilyâs; as sîn سين in sînîn سِينين in verse 95:2 is another form of the word for Mount Sinai (cf. 23:20)

إِذْ أَبَقَ إِلَى الْفُلْكِ الْمَشْحُونِ

37:140 ’Abaqa أَبَقَ means “to flee”.’Abaqa أَبَقَis a slave who flees from his master without any apparent reason. The verse refers to the migration of Jonas from his land and his people. Migration is a universal phenomenon with all of the Prophets of Allâh, but the word used in the case of Jonas informs us that the circumstances for him were not so full of terror and fear as to make the migration binding upon him.

فَالْتَقَمَهُ الْحُوتُ وَهُوَ مُلِيمٌ

37:142 Fâ-iltaqama-hu al-Hûtفَالْتَقَمَهُ الْحُوتُ – literally means, “Then the big fish took him in his mouth.” According to the Bible, Jonas went into a boat but was cast into the sea because of a storm and was devoured by a fish (Jonas, 1:15-17). The words used in the Qur’ân to describe this event are Iltaqama الْتَقَمَهُ. Laqm لقَمَmeans a morsel, and it stems from the same root is iltaqama, which means to take into mouth, it also means to embrace (Tâj; Lisân), which does not signify an act of devouring or swallowing. So the meaning can be rendered thus: Then it came about that he embraced himself to a big fish. Rendering the above words, “Then the big fish took him in his mouth” is also correct.

﴿١٤٣﴾ لَلَبِثَ فِي بَطْنِهِ إِلَىٰ يَوْمِ يُبْعَثُونَ فَلَوْلَا أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ

37:143-144 If Jonas had not been entrusted with the responsibility of prophethood and the spreading of the message of One Deity; he would have been drowned in the sea and died. This is what is signified by the following words (37:144); that he would have tarried there after death until the Day of Resurrection. The significance of this verse is that the big fish would have devoured him and he would have died. By the words “he would have surely remained in its belly till the time people are raised up” does not imply that the fish was an immortal fish that could live to the time of resurrection. A person’s death is generally called “the time of his resurrection”. The Holy Prophet (pbuh) is reported to have said, “He who dies, his resurrection comes to pass.” That is why the Islamic Sufis are of the opinion that the account of Jonas is the account of a vision experienced by Holy Prophet (pbuh).

فَإِذَا نَزَلَ بِسَاحَتِهِمْ فَسَاءَ صَبَاحُ الْمُنذَرِينَ

37:177 The Holy Prophet and the company of Muslims did not attack their enemies during the night or before Morning (fajr فجر) ritual Prayer. When they heard the call (adzân أذان) for Morning Prayer, they prayed the fajr, and before fighting his enemies recited this verse.

38. CHAPTER سورة ص

Sâd (Sâdîq)

(Revealed before Hijrah)

Sâd ص, is an abbreviation of Sâdiq and stands for “Truthful”)or for Sadaq Allâh صَدقَ اللہ – Allâh speaks the truth (cf. 2:1). The contents of this chapter bear a close resemblance to the previous one, which ended with the pronouncement that it shall be an evil day for the opponents of Islam when Divine punishment shall descend into them. This chapter opens with an equally emphatic declaration that it is an unalterable decree of the Truthful that by acting upon the teaching of the Holy Qur’ân the believers will attain power, glory, and eminence. Verse 11 prophesies that the disbelievers will attack Madînah but that their armies will be vanquished. This prophecy was fulfilled in their defeat in the Battle of the Confederates (Ah’zâb).

Vanity, envy, suspicion, and separatism are roots of evil. The illustrative narrations are mainly those of David and Solomon who were Prophets as well as kings. Those who rejected these Prophets were mentioned in the order or their remoteness. Nations inhabiting places distant from Makkah such as the people of Mosul, Ahqâf and Egypt have been mentioned first. The people who lived nearer to Makkah, like the Hajr, Sadom, Madyan and Âi’kah, are mentioned afterwards.

وَالْقُرْآنِ ذِي الذِّكْرِ

38:1 Dhikrذِّكْر is reminder of something that exalts to eminence. The Holy Qur’ân is a “Reminder” as it reminds us of our basic duties, which we tend to forget, notably the belief in One God.

كَذَّبَتْ قَبْلَهُمْ قَوْمُ نُوحٍ وَعَادٌ وَفِرْعَوْنُ ذُو الْأَوْتَادِ

38:12 Autâd الْأَوْتَاد refers to pegs that have been firmly driven into the ground (cf. 78:7). Autâd al-Ardz الْأَوْتَاد الارضare mountains and Autâd-al-Bilâd بلاد الْأَوْتَاد signify the chiefs of the towns, provinces, or countries (Lisân).

The number of poles supporting a Bedouin tent is determined by its size, and the latter has always depended on the status and power of its owner. Thus, a mighty chieftain is often alluded to as Autâd . In classical Arabic, the term is used idiomatically for mighty dominions, a firmness of power, and strong armies (Kashshaf). Here we are told that Pharaoh was Dhul-Autâd (89:10) because his kingdom was as firmly established as a tent, secured by stakes and pegs, or because he was a commander of large armies and hosts, or because he was in the habit of fastening the hands and feet of his victims to pickets driven into the ground (Baidzawî). The tent-like shape of the Egyptian pyramids in which the Pharaohs were buried may also have been eluded to here.

اصْبِرْ عَلَىٰ مَا يَقُولُونَ وَاذْكُرْ عَبْدَنَا دَاوُودَ ذَا الْأَيْدِ ۖ إِنَّهُ أَوَّابٌ

38:17 Asbir اصْبِرْ is a command to be patient. To be patient does not mean not to complain and supplicate to God to remove affliction. Job complained to God, he was called man of patience. Patience is not to complain to something other than God.Dhal-Aid ذَا الْأَيْدِ literally, one with hands – The verse describes David as a man with hands. This is an expression of classical Arabic, meaning a man of power (48:10). A literal meaning will not make any sense. Similarly, the literal meaning of the verse 5:38 can be also questioned (cf. 7:71).

وَالطَّيْرَ مَحْشُورَةً ۖ كُلٌّ لَّهُ أَوَّابٌ

38:19 Tairالطَّيْرَ is derived from târa طارَ meaning a swift animal, bird, swift cavalry, or can refer to people who are sharp and quick. Here, it is used as a reference to people who disliked settling down and preferred moving about the land (Qâmûs, Maydanî, Râzî).

وَهَلْ أَتَاكَ نَبَأُ الْخَصْمِ إِذْ تَسَوَّرُوا الْمِحْرَابَ

38:21 Jewish power was at its zenith during the reigns of David and Solomon, yet mischief-mongers were busy stirring up discord, and some evil-minded persons even sought to kill David. It is to one such attempt at David’s life that reference has been made in the verse.

The two men who tried to attack David by scaling the ramparts of the fortress were his enemies. When they found that David was ready to meet them and their plan had been foiled, they invented an excuse for coming to him in such an unusual manner. By pretending they were two litigants who sought his judgment, they conjured up a story of their case at the spur of the moment. However, they did not fool David, nor did he lose his presence of mind. Instead, he announced his decision like a judge, and left the incident as it was, considering it a reminder from Allâh. By referring to such instances, the Holy Prophet (pbuh) tells the righteous that their enemies would also hatch plots against them, but Allâh will protect them and the enemies will fail in their plans.

One should be careful about fabrications that may develop around this incident. Nowhere does the Holy Qur’ân say that these two men mentioned above were angels. The description of them as “adversaries” and to their scaling the ramparts of the fortress (38:21) is also inconsistent with this suggestion. The story of David committing adultery with Beth-Sheba, wife of Uriah, and two angels having come to remind him of the sin, is a later fabrication wherever it may be found (the Isrâiliyât – the stories of Jewish traditions). It is an allegation, which has always been rejected by Muslim scholars as highly offensive and slanderous. Râzî says, “Most of the learned, and those who have searched for the truth among them declare this charge as being false. It is a lie and a mischievous story.” The fourth caliph, ‘Alî(rz) (quoted by Zamakhsharî on the authority of Sâ‘îd bin al-Musayyab), said, “If anyone should narrate the story of David in the manner in which the story tellers narrate it, I will have him flogged with one hundred and sixty stripes, for this is a suitable punishment for slandering Prophets of Allâh.” This proclamation indirectly recalls the Qur’ânic ordinance in 24:4, which ordains a punishment of eighty stripes for accusing someone of adultery without legal proof.

وَظَنَّ دَاوُودُ أَنَّمَا فَتَنَّاهُ فَاسْتَغْفَرَ رَبَّهُ وَخَرَّ رَاكِعًا وَأَنَابَ

38:24 The words Fastaghfara فَاسْتَغْفَرَ and Ghafarna غفَرنا in verse 25 by no means indicate that David had committed a sin, for Istighfâr أستغفار really signifies the seeking of protection (Barmawî in his commentary of Bukhârî). Ghafra غَفَرَ means covering with that which protects a thing from dirt (Râghib). In religious terminology, the word Ghafra عَفْر is used in the sense of seeking protection from the commission of sins and faults ( see Nihâyah). David sought Divine protection when he saw that his enemies had grown so bold against him that in spite of all means of protection he had taken, they could even enter into his private chamber. No doubt the Prophets of Allâh are human beings, and subject to the weaknesses inherent in human nature as such, and theoretically they can sin by virtue of their very nature, but because of being chosen by Allâh, they remain Ma‘sûm (معصوم – innocent) and cannot commit sin. Their purity comes from their inner struggles and trials and thus represents a moral achievement, which is a result of an in-born quality given by God. As the Holy Prophet (pbuh) said, “I, too, have a Satan, but my Satan has embraced Islam and he is my obedient servant, and he does not enjoin me except to righteousness and the Truth.” Therefore, the Prophets of Allâh cannot ever commit sins and are of pure character. After all, how could a sinful person purify others from sins, which is the main function of Prophets?

However, the story of Uriah, somewhat arbitrarily developed by the writers of the Bible (11 Samuel), over the course of the centuries, contradicts this doctrine. It may be added that a party of the Israelites themselves was opposed to David (2:102), and that the revolt of the ten tribes against Rehoboam, son of Solomon, is a proof of this. This explains many of the false charges originating among Israelites against their own two Prophet-kings. However, the Holy Qur’ân says that David “ever turned to Allâh” and that “he gave him wisdom and a clear judgment” (27:15; 34:10, 6:84) .

وَلَقَدْ فَتَنَّا سُلَيْمَانَ وَأَلْقَيْنَا عَلَىٰ كُرْسِيِّهِ جَسَدًا ثُمَّ أَنَابَ

38:34 Jasd جَسَد is a body (cf. 21:8; 7:148; 20:88). To explain this verse some commentators advance the most fantastic stories, almost all of which can be traced back to Jewish sources. Râzî rejects them all, maintaining that they are unworthy of consideration or even mention. It is to be borne in mind that in classical Arabic, a person utterly devoid of moral values is often described as a jasd (جَسَد): a body devoid of spiritual faith (cf. 21:8; 7:148; 20:88). The reference made here is to Solomon’s son, an imbecile heir to his throne, who lost the allegiance of all except a single tribe of Israel (1 Kings, 12:17). Solomon had himself either foreseen this or had a vision, that after his death his kingdom would not maintain its integrity and glory under an incompetent and inefficient “creature of the earth who ate away his staff” (cf.: 34:14). Therefore, he turned to Allâh and prayed to Him for a spiritual Kingdom (38:35), for that is the only type of kingdom that could not be inherited by anyone, therefore is not in danger of being spoiled by an unworthy heir or being exposed to worldly intrigue.

وَاذْكُرْ عَبْدَنَا أَيُّوبَ إِذْ نَادَىٰ رَبَّهُ أَنِّي مَسَّنِيَ الشَّيْطَانُ بِنُصْبٍ وَعَذَابٍ

38:41 All that the Holy Qur’ân states about Ayûb (Job) is that he was a righteous servant of Allâh, who suffered some kind of distress, who remained patient under trials and was ultimately delivered. Neither Job nor Adam were given the title of Prophet in the Holy Qur’ân. As such, it is irrelevant to discuss whether Job and Adam were Prophets. The dramatic story of the Bible comprising forty two chapters known as the Book of Job finds no place in the Holy Qur’ân. It seems what we read in Qur’ân is that Job lived in a country whose ruler was – as the use of the word shaitân (شَّيْطَانُ) shows – a cruel and tyrannical polytheist who persecuted him and afflicted him with torments. Job had to emigrate and take a refuge in another country, and in his long and tiresome journey, the “devil of the desert”– thirst, afflicted him with weariness and torment. Furthermore, his migration separated him from his family and his tribe.

ارْكُضْ بِرِجْلِكَ ۖ هَـٰذَا مُغْتَسَلٌ بَارِدٌ وَشَرَابٌ

38:42 In obedience to Divine Command, Job continued his journey. He not only found cool and refreshing water with which he washed himself and assuaged his thirst, but Allâh also reunited him with his family and his earlier followers and gave him many new adherents.

It was said, “Urge with your foot, for there is a cool bathing place.” in other words, cool water is the remedy of strong heat, as he had to be soothed by Allâh with the coolness of water.

وَخُذْ بِيَدِكَ ضِغْثًا فَاضْرِب بِّهِ وَلَا تَحْنَثْ ۗ إِنَّا وَجَدْنَاهُ صَابِرًا ۚ نِّعْمَ الْعَبْدُ ۖ إِنَّهُ أَوَّابٌ

38:44 In this verse, Allâh commends Job for being Sâbir (صَابِرً) – patient, steadfast and oft-returning to Allâh (Awwâb أَوَّابٌ). Patience is neither resigned acceptance of something believed to be predestined, nor is it, as many think, merely restraining from complaint. Rather it is the restraint from complaining to anyone other than Allâh. In this narration, Allâh has specified a particular aspect of His identity by which we should call on Him to alleviate a continuously reoccurring distress as the words awwâb (أَوَّابٌ) andsâbir (صَابِرً) indicate. Job acted according to this wisdom given by Allâh. Allâh “found him repentant and always returning to Him” in prayers. He therefore correctly appealed to the All-Mighty, the One Who alleviates the hurt, instead of resorting to a particular cause that might not be in accord with Allâh’s knowledge concerning the hurt (cf. 39:10). The supplicant may then be compelled to say, “Allâh does not answer my prayers” when he resorts to the cause and not to the alleviator of the cause. The narrative of Job is an important lesson for the community of Prophet Muhammad (pbuh).

هَـٰذَا فَلْيَذُوقُوهُ حَمِيمٌ وَغَسَّاقٌ

38:57 The rebellious disbelievers will be made to drink things which are intensely hot (حَمِيمٌ) or intensely cold (غَسَّاقٌ), as they went to extremes and did not follow a moderate middle course. Thus, it is for the medicine to lessen that which has increased in intensity and to increase that, which has decreased in intensity to achieve equilibrium. Allâh is described sometimes as pleased (98:8) and sometimes displeased (16:106). A person’s anger causes his pleasure to cease, and his pleasure causes his anger to cease. Pleasure is the preference sought by Allâh. It is therefore not possible that the people of the fire will suffer Allâh’s wrath and displeasure of Allâh forever, and will never enjoy His pleasure. The dwellers of Fire will eventually be relieved because of the inclination and preference of Allâh for Mercy. It will be His pleasure to relieve the inmates of fire ultimately from the tortures of the heat.

39. CHAPTER سورة الزمر

The Multitudes

(Revealed before Hijrah)

This is the last of the six chapters dealing with the secrets of the Hereafter. The chapters name refers to the two multitudes: the multitude of believers and those of the disbelievers. By contrasting them, it has been concluded that the disbelievers suffer setbacks in life as they do not follow the ways of rectitude, invent lies, and reject moral values. On the other hand, the believers are of sublime character and are people of high-mindedness, so that they progress by accepting the truth brought by the Prophets and follow the path shown to them.

إِنَّا أَنزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ فَاعْبُدِ اللَّهَ مُخْلِصًا لَّهُ الدِّينَ

39:2 ‘Abudاعْبُدِ is derived from ‘abada عَبدَand means to worship, serve, adore, obey, venerate, submit, devote, to accept the impression of a thing, or to impress Divine Attributes (Lisân, Tâj, Râghib). According to Ibn ‘Abbâs the meaning of this commanding word, Fa ‘abud Allâh (فَاعْبُدِ اللَّهَ), “serve Allâh!” is meant in the sense of “know Allâh!” It can also mean, “be lowly towards Allâh!” Nobody can be lowly towards another unless he knows him. Therefore, it is necessary to know Him and know the fact that He is the possessor of All-Mightiness before Whom all the mighty of the world are to be lowly. Ibn ‘Abbâs , in his explanation of the word ‘abada laid emphasis on the meaning of “knowledge” and “knowing”. We are reminded again that we have to turn to the Alleviator of the cause and not to the cause itself in order to see our prayers accepted (cf.: 38:44; 39:10; 39:20)

وَالَّذِينَ اتَّخَذُوا مِن دُونِهِ أَوْلِيَاءَ مَا نَعْبُدُهُمْ إِلَّا لِيُقَرِّبُونَا إِلَى اللَّهِ زُلْفَىٰ إِنَّ اللَّهَ يَحْكُمُ بَيْنَهُمْ فِي مَا هُمْ فِيهِ يَخْتَلِفُونَ ۗ إِنَّ اللَّهَ لَا يَهْدِي مَنْ هُوَ كَاذِبٌ كَفَّارٌ

39:3 Worshippers of God incarnates claim that such deities are worshiped only to achieve nearness to God, as if God Himself were unapproachable. Idol-worshippers often claim that the idols are only symbols to concentrate their attention on God. Christians say one cannot worship the unseen God, so Jesus Christ is nothing but an incarnation of God, and that without the son they can have no access to God. This undue reverence to created things is a step leading to the degradation of human nature. The words مَا نَعْبُدُهُمْ إِلَّا لِيُقَرِّبُونَا إِلَى اللَّهِ زُلْفَىٰ “We serve them only that they may bring us near to Allâh in station” relates not only to the worship of Jesus, Buddha, Mary, Saints, Angels, and other deified entities, but also of their symbolic representation in crosses, statues, pictures, relics, tombs and even human representatives of the Divine like monks in temples.

لَـٰكِنِ الَّذِينَ اتَّقَوْا رَبَّهُمْ لَهُمْ غُرَفٌ مِّن فَوْقِهَا غُرَفٌ مَّبْنِيَّةٌ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ

39:20 This verse describes Paradise in a manner very different from any other religion or Divine Book. The “lofty mansions, story upon story” غُرَفٌ مِّن فَوْقِهَا غُرَفٌ are a reference to the endless advancement of Heavenly life. The progress of human soul therein does not stop, hence the Dwellers of Paradise are taught a prayer which is given in verse 66:8 where it says, “Our Lord! Perfect our light for us and [continue to] protect us [against our lapses]” (66:8).

أَلَمْ تَرَ أَنَّ اللَّهَ أَنزَلَ مِنَ السَّمَاءِ مَاءً فَسَلَكَهُ يَنَابِيعَ فِي الْأَرْضِ ثُمَّ يُخْرِجُ بِهِ زَرْعًا مُّخْتَلِفًا أَلْوَانُهُ ثُمَّ يَهِيجُ فَتَرَاهُ مُصْفَرًّا ثُمَّ يَجْعَلُهُ حُطَامًا ۚ إِنَّ فِي ذَ‌ٰلِكَ لَذِكْرَىٰ لِأُولِي الْأَلْبَابِ

39:21 “Behold! In this is a reminder for people endowed with pure and clear understanding” إِنَّ فِي ذَ‌ٰلِكَ لَذِكْرَىٰ لِأُولِي الْأَلْبَابِ shows that here is a similitude to Divine Revelation, how it affects people of various natures and ethnic origins. This message is repeated in verse 39:27.

وَلَقَدْ ضَرَبْنَا لِلنَّاسِ فِي هَـٰذَا الْقُرْآنِ مِن كُلِّ مَثَلٍ لَّعَلَّهُمْ يَتَذَكَّرُونَ

39:27 “We have set forth for the people all sorts of excellent and useful proofs in this Qur’ân” refers to the information provided in verse 39:21. The Holy Qur’ân is a Perfect Book that contains not only all the right ideas, ordinances, and principles of permanent utility, but also responds to all objections of its opponents (cf.: 25:33).

ضَرَبَ اللَّهُ مَثَلًا رَّجُلًا فِيهِ شُرَكَاءُ مُتَشَاكِسُونَ وَرَجُلًا سَلَمًا لِّرَجُلٍ هَلْ يَسْتَوِيَانِ مَثَلًا ۚ

39:29 “We have set forth for the people all sorts of excellent and useful proofs in this Qur’ân” refers to the information provided in verse 39:21. The Holy Qur’ân is a Perfect Book that contains not only all the right ideas, ordinances, and principles of permanent utility, but also responds to all objections of its opponents (cf. 25:33).

فَمَنْ أَظْلَمُ مِمَّن كَذَبَ عَلَى اللَّهِ وَكَذَّبَ بِالصِّدْقِ إِذْ جَاءَهُ ۚ

39:32 The worst category of people are those who claim that Allâh speaks to them, when Allâh has not, in fact, spoken to them. This also includes people who invent dreams, as dreams are the first category of Divine Revelation. The verse also refers to people who falsely ascribe statements to the Prophets of God, in particular to Holy Prophet (pbuh). Kadhdhaba bil-Sidq (كَذَّبَ بِالصِّدْقِ) is the forger of Traditions (Hadîth) of the Holy Prophet (pbuh), as he spoke in the name of Allâh.

The following individuals were notorious for forging Traditions: 1) Ibn ‘Abdu al Ihya’ in the city of Madînah; 2) Waqîdî in Baghdad. He is frequently quoted by Christian theologians; 3) Muqated bin Salam in Khurasân; 4) Muhammad bin Zaid in Syria; 5) Ibn ‘Alî Aufa Kufi; 6) Ahmad Zubairî; 7) Ibn Akshah; 8) Ibn Taimûr. These persons forged Traditions indiscriminately, according to the needs of society or factional creed, or to simply adorn their writings. The true scholars of the traditions (Muhaddithîn) did not stop at identifying the spurious traditions but also compiled books to disclose their falsehoods and fabrications, and to put the people on guard against them.

The following are some of the important Muhaddithîn who worked to prove the falsehood of the above self-proclaimed traditionalists: 1) Ibn Zauj; 2) Ibn ‘Abd al-Barr; 3) Mulla ‘‘Alî al-Qârî; 4) Shaukânî. It is important to note that these Muhaddithîn were not paid by any organization or political leader, and were thus independent and unhampered by outside influences. They did not even spare the Caliphs, officials, and people of authority. They would rather have been imprisoned or endured torture than sacrifice their independence in selecting genuine Traditions ( – Ahadîth).

لَهُم مَّا يَشَاءُونَ عِندَ رَبِّهِمْ ۚ ذَ‌ٰلِكَ جَزَاءُ الْمُحْسِنِينَ

39:34 “They will have what they desire” means that the prayers and supplications of Muhsinîn الْمُحْسِنِينَ – the doers of good deeds, will be accepted, as these people wish nothing except what Allâh wishes (cf.: 76:30). This Divine promise is for all times.

وَلَئِن سَأَلْتَهُم مَّنْ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ لَيَقُولُنَّ اللَّهُ

39:38 There is a voice in every human being that proclaims that certainly there is someone who is the creator of the heavens and the earth.

اللَّهُ يَتَوَفَّى الْأَنفُسَ حِينَ مَوْتِهَا وَالَّتِي لَمْ تَمُتْ فِي مَنَامِهَا

39:42 “To take away souls” يَتَوَفَّى الْأَنفُسَ is meant in the sense that the power of choice, self-recognition, and decision is no longer at human disposal at the time of death or when a person is sleeping. Just like the soul does not perish in sleep, neither does it do so after death. In both cases, the soul is under Divine control. When the sleeper awakens, it is as if Allâh, by His leave, gives back the body its soul. The body regains its power of choice, self-recognition and decision. For those who die, the soul remains under the Power of their Lord “till a fixed period”. At the end of this fixed period, that is the Day of Judgment, all souls will be raised to life again and judgment will be passed. This judgment is passed soon after death for those with whom Allâh is pleased, whereas the guilty ones remain in a state that is neither death nor life (cf. 20:70-76). The verse confirms life after death in a beautiful way that appeals to our reflecting thoughts.

قُل لِّلَّهِ الشَّفَاعَةُ جَمِيعًا ۖ

39:44 Shafâ‘atالشَّفَاعَةُ is intercession. There are many types of intercession: Intercession out of love, intercession out of mercy, intercession out of friendship, intercession owing to rank and position. The verse tells us that all types of intercession belong to Allâh (cf. 4:85; 43:86; 53:26).

قُلِ اللَّهُمَّ فَاطِرَ السَّمَاوَاتِ وَالْأَرْضِ عَالِمَ الْغَيْبِ وَالشَّهَادَةِ أَنتَ تَحْكُمُ بَيْنَ عِبَادِكَ فِي مَا كَانُوا فِيهِ يَخْتَلِفُونَ

39:46 This is a beautiful prayer being taught to us (cf. 27:62; 21:86)

وَأَنِيبُوا إِلَىٰ رَبِّكُمْ وَأَسْلِمُوا لَهُ مِن قَبْلِ أَن يَأْتِيَكُمُ الْعَذَابُ ثُمَّ لَا تُنصَرُونَ

39:54 Turning to the Lord and submitting to His will are the two conditions that must be met for the promise given in the previous verse (39:53).

وَاتَّبِعُوا أَحْسَنَ مَا أُنزِلَ إِلَيْكُم مِّن رَّبِّكُم مِّن قَبْلِ أَن يَأْتِيَكُمُ الْعَذَابُ بَغْتَةً وَأَنتُمْ لَا تَشْعُرُونَ

39:55 The expression “follow the best that has been revealed” وَاتَّبِعُوا أَحْسَنَ مَا أُنزِلَ إِلَيْكُم, means that what Allâh has revealed is the best. Another interpretation of this verse is possible if one takes into account the broader meaning of the word Ahsan (أَحْسَنَ). There are two ways to resolve an injustice done to someone. Either, the harsher principle of eye for an eye, which is allowed in some cases, or more mercifully, ihsân إحسان. The verse teaches us that the way that is good (Ahsan أَحْسَنَ) should be followed. Ahsan is the way of forgiveness, and of foregoing injustice (cf. 39:58).

40. CHAPTER سورة غافر

Granter of Protection

(Revealed before Hijrah)

The title of this chapter is derived from verses 2 and 42. This is the first of seven consecutive chapters that start with the abbreviated letters Hâ Mîm حم. These abbreviations stand for Allâh’s Attributes al–Hamîd الحميد- the Praiseworthy and al-Majîdالمجيد – the Lord of Honor (cf. 2:1). The first Attribute is related to the creation and to Revelation and the second to the Hereafter and Eternity. According to Ibn ‘Abbâs it is an oath; the two letters are an abbreviation for al-Rahmân الرحمان, (the Beneficent). Imâm Râzî has given three interpretations for Hâ Mîmحمٓ.

i. Hâ ح stands for Hamîd حمید(Praiseworthy God) and

Mîm م stands for Majîd مجید(God of Glory and Honour).

ii. Hâ Mîm حمٓ stands forHayya حیی(the Living) and Qayyûm قیوم(the Self-Subsisting)

iii. Hâ Mîm حمٓ stands for Rahmân رحمان (Most Beneficent) and Rahîm رحیم(Ever Merciful)

Hamîd حميدis the One Who is praised. He is praised by virtue of His praise of Himself since His eternity and by virtue of praise by His servants for Him until eternity (cf.1:2). This praise recalls His Attributes of perfection. Majîd is the one who is noble in essence, loving in actions, gracious and bountiful in gifts. Al-Majîd المجيدis the Most Glorious. The nobility of actions is “glory” when it is combined with goodness and kindness of actions. Al-Majîd combines the meaning of Majesty – al-Jalîl, الجليل loving Bestower – al-Wahhâb الوهاب and Generous – al-Karîm الكريم (Al-Ghazâlî in Asmâ Allâh al-Husnâ). These two subjects take up the central themes in these seven chapters.

The chapter also carries the name Al-Mu’min – the believing one, because it recounts the failures of the enemies of Islam, and foretells that some of them will become supporters of the Truth. This is described as the triumph of Islam over falsehood. It further makes a firm declaration that a Messenger of Allâh by himself occupies an exalted place when he stands up to help the cause of Truth. The chapters illustrate the invariable Divine Law that say that the help and succor of Allâh is always with those who are on the right path (cf. verse 40), and failure and frustration will continue to dog the footsteps of the wrongdoers till the end of time (cf. verses 46-50). Note that the name of this chapter, Al-Mu’min المؤمن- the believer – is in the singular whereas the earlier 23rd chapter of the Holy Quran was called Al-Mu’minûn المؤمنون-the believers (in the plural). This signifies that collective forces as well as individual powers, both lend their support to uphold the cause of truth, and that Islam will gain strength through them. We read in verse 15 of this Surah: يُلْقِي الرُّوحَ مِنْ أَمْرِهِ عَلَىٰ مَن يَشَاءُ مِنْ عِبَادِهِ – “He sends His word by His command to whomsoever of His servants He pleases.” Rûh-ul-Ma‘ânî cites the saying of the Holy Prophet (pbuh) about the Mujaddadîn – the Reformers, that Allâh will raise in the beginning of each century. According to Rûh-ul-Ma‘ânî this verse also refers to the receivers of Divine Revelations before the advent of the Holy Prophet (pbuh). The recipients of Divine Revelation after the Holy Prophet (pbuh) will not have the status of Prophets, as the Holy Prophet (pbuh) is the last and the seal of all Prophets (cf.: 33:40). As a Mujaddad is a true believer (mu’min), this subject rightly fits into this chapter. Finally, there is mention of a believing person in verse 38-45 who was saved from the torments of divine punishment (cf. 16:2).

رَفِيعُ الدَّرَجَاتِ ذُو الْعَرْشِ يُلْقِي الرُّوحَ مِنْ أَمْرِهِ عَلَىٰ مَن يَشَاءُ مِنْ عِبَادِهِ لِيُنذِرَ يَوْمَ التَّلَاقِ

40:15 The word Rûh رُوح is used in the Holy Qur’ân mostly in the sense of Divine Revelation and Mercy (cf. 16:2; 32:9; 38:72; 42:52; 16:102; 2:253; 2:87; 5:110; 58:22; 26:193; 4:171). The statement يُلْقِي الرُّوحَ مِنْ أَمْرِهِ عَلَىٰ مَن يَشَاءُ مِنْ عِبَادِهِ – “He sends His revelation by His own command to such of His servants as He will”, shows that the blessings of Divine Revelation are not limited to the Prophets alone. Allâh also chooses His servants as He wills, and no pious or righteous person can lay claim on any particular blessing.

وَقَالَ فِرْعَوْنُ يَا هَامَانُ ابْنِ لِي صَرْحًا لَّعَلِّي أَبْلُغُ الْأَسْبَابَ

40:36 Hâmân هَامَانُ is used in the Holy Qur’ân in verses 28:38; 29:39; 40:24,36, not as proper name, but the Arabic form of Ha-Amon, the high priest of Amon, the sun-god of Egypt. Similarly, the term pharaoh is not a proper name, but the title given to Egyptian kings at the time of Moses. Hâmân in Arabic also means caretaker, or one charged with construction work.

In ancient Egypt, the compound designation Ha-Amon was given to every high priest of the Egyptian God Amon. The point is strengthened by the fact that Pharaoh demanded that Hâmân erect for him a lofty tower from which he could have a look at the God of Moses (28:38; 40:36), which may be an allusion to the function of the high priest as his chief architect (cf. 28:6).

النَّارُ يُعْرَضُونَ عَلَيْهَا غُدُوًّا وَعَشِيًّا ۖ وَيَوْمَ تَقُومُ السَّاعَةُ أَدْخِلُوا آلَ فِرْعَوْنَ أَشَدَّ الْعَذَابِ

40:46 The verse speaks of a punishment, which is presented “morning and evening” (غُدُوًّا وَعَشِيًّا). As after the Day of Judgment there will not be any sunrise or sunset, it should be applied to the present world. The “people of Pharaoh” are representative of arrogant transgressors that are prevalent in any age. The expression “morning and evening” may also refer to the punishment of the souls in the graves and to Barzakh, which is an intervening stage before the full and complete manifestation of Heaven and Hell on the Day of Judgment (cf. 23:100). The verse in reference speaks of the fire that “Pharaohs people” will be exposed to both morning and evening (غُدُوًّا وَعَشِيًّا), and speaks of the punishment of the day when the appointed Hour of Resurrection is to come, and “Pharaohs people” are ordered to be cast into the severe punishment. Therefore, we learn that the arrogant and haughty ones will be chastised in this world even before the ultimate punishment of the Judgment Day and will be subjected to the punishment of the grave and that of Barzakh.

وَقَالَ الَّذِينَ فِي النَّارِ لِخَزَنَةِ جَهَنَّمَ ادْعُوا رَبَّكُمْ يُخَفِّفْ عَنَّا يَوْمًا مِّنَ الْعَذَابِ

40:49 Begging on the day of Resurrection for the relief from torments will be of no avail. This is because the verdict has been already spoken upon people in recompense for their deeds. The opinion of some commentators based on this verse is that the prayers of the disbelievers are never accepted. This is not true. The Holy Qur’ân says, “Or Who is it that answers the distressed person when he calls on Him, and removes [his] distress?” (27:62) Thus Allâh does answer the prayers of a distressed person when he calls upon Him, whether he is a believer or a disbeliever. Here the term “a distressed person” is a general term and can refer to anybody – a believer or a disbeliever.

وَاسْتَغْفِرْ لِذَنبِكَ وَسَبِّحْ بِحَمْدِ رَبِّكَ بِالْعَشِيِّ وَالْإِبْكَارِ

40:55 The Morning and Night Prayer are prescribed here.

لَخَلْقُ السَّمَاوَاتِ وَالْأَرْضِ أَكْبَرُ مِنْ خَلْقِ النَّاسِ وَلَـٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ

40:57 According to Abul ‘Âliyah and other renowned scholars such as Baghawî and Ibn Hajar, the word al-Nâs (النَّاسِ) in the text also signify the Dajjâl – the Anti-Christ. It is reported that the Holy Prophet (pbuh) said that from the creation of man to the coming of the Hour, there is no creation greater in temptation than the Anti-Christ (Bukhârî; Ma’âlim al-Tanzîl by Baghawî cf. 114:1). If there is a majority of people who do not know the Divine mysteries, it does not mean that these mysteries are absent (cf. 40:83).

41. CHAPTER سورة فُصِّلَتْ

Detailed and Clear in Exposition

(Revealed before Hijrah)

Fussilât فُصِّلَتْ means detailed and clear in exposition. The title is taken from verse 3 and refers to the clearly spelled-out messages of the Holy Qur’ân. This subject matter is expounded on in verses 40-44. An alternative name of the chapter is Hâ Mîm Al-Sajdah, where Hâ stand for Hamîd حميد, Praiseworthy, and Mîm for Majîd مجيد, Lord of Honor. (cf. 40:1) As the second of the seven chapters of the Hâ Mîm group, chapter 41 is closely linked to the preceding chapter 40 and the subsequent chapter 42 in content and style.

When ‘Utbah ibn Râbiah came to the Holy Prophet (pbuh) with a message from the pagans of Makkah for a compromise, he recited in reply the first thirteen verses of this chapter. When the Holy Prophet (pbuh) reached verse 13, warning the Makkans of the fate of ‘Âd and Thamûd, ‘Utbah requested him to speak no more.

قُلْ إِنَّمَا أَنَا بَشَرٌ مِّثْلُكُمْ يُوحَىٰ إِلَيَّ أَنَّمَا إِلَـٰهُكُمْ إِلَـٰهٌ وَاحِدٌ فَاسْتَقِيمُوا إِلَيْهِ وَاسْتَغْفِرُوهُ ۗ وَوَيْلٌ لِّلْمُشْرِكِينَ ﴿٦﴾ الَّذِينَ لَا يُؤْتُونَ الزَّكَاةَ وَهُم بِالْآخِرَةِ هُمْ كَافِرُونَ

41:6-7 Belief in Divine Unity, charity for the needy and the belief in the Hereafter are three cardinal commandments of the Holy Qur’ân. Conversely, a deliberate offense against any of these three demands amounts to a denial of ones responsibility before Allâh.

قُلْ أَئِنَّكُمْ لَتَكْفُرُونَ بِالَّذِي خَلَقَ الْأَرْضَ فِي يَوْمَيْنِ وَتَجْعَلُونَ لَهُ أَندَادًا

41:9 With reference to this and the following verses, some people question why two periods are mentioned even though Allâh is All-Powerful and therefore might bring everything into being in a moment by uttering a single word “Be!” The truth is that everything starts to unfold gradually once it is decreed, at the command “Be!” of the All-Powerful, to come to pass. Nature exhibits a steady process of evolution and development. It takes time for a young sapling to grow into a tree and bear fruit, and this long process is similar for newborns in the animal and human world. Yaumainيَوْمَيْنِ means two unspecified periods of time, whether they are equivalent to the blink of an eye or extend over millions and trillions of years. This earth has not existed eternally (cf. 21:30); it was originally a part of a large mass (79:30) and had a definite beginning in time. It required a definite span of time to evolve into its present formation and condition. In the beginning, the earth was a gaseous matter (41:11). Then Allâh transformed it from a formless matter into a gradually evolved form after it had cooled down and condensed and assumed its solid shape. The two periods are thus an initial gaseous stage and a subsequent solid stage, or the period of chaos and the period of arrangement and order.

وَجَعَلَ فِيهَا رَوَاسِيَ مِن فَوْقِهَا وَبَارَكَ فِيهَا وَقَدَّرَ فِيهَا أَقْوَاتَهَا فِي أَرْبَعَةِ أَيَّامٍ سَوَاءً لِّلسَّائِلِينَ

41:10 After describing the first two periods leading to the creation of earth in the preceding verse, the next four stages are mentioned in this verse; these include the establishment of mountains and bodies of water, the growth of plants and vegetation ,the creation of animals as well as other facilities to make human life possible. It required these additional developmental stages for the evolutionary process of the creation of humankind who were capable and ready to receive the Revelation (cf. 76:1-3). The words “placed therein various provisions according to a set measure,” indicate that the earth is fully capable of providing adequate sustenance for all the creatures that live on it.

ثُمَّ اسْتَوَىٰ إِلَى السَّمَاءِ وَهِيَ دُخَانٌ فَقَالَ لَهَا وَلِلْأَرْضِ ائْتِيَا طَوْعًا أَوْ كَرْهًا قَالَتَا أَتَيْنَا طَائِعِينَ

41:11 Thumma ثُمَّ is a link to parallel statements, not necessarily indicating a sequence in time. Here it has the function of a simple conjunction, hence rendering it as “again.” The command to creation to come willingly or unwillingly is a reference to the Divine Laws working in nature. Thus this passage is an illustration (taswîr تصوير) of the effect of His Almighty Power on all that is willed by Him, and their coming willingly or unwillingly is a figurative expression indicating that His Almighty Will must inevitably take effect, and that He is the sole Cause and Source of all that exists. What we see or observe is but a wondrous sign of His creative Power. The existence of one law throughout the universe is a clear evidence of the existence of one Creator, the maker of that law. The verse clearly lays down that the reign of law exists and dominates the whole cosmos and every particle of matter implicitly obeys this Divine Law. Nothing happens by chance, but—to the contrary—it is all intended by Allâh.

The origin of creation is some type of cosmic “dust” (41:11). Allâh’s creation came into existent to manifest His Realities (al-Haqâiq al-Ilâhiya). He manifested Himself in Theophany through His Light (cf. 24:35) to the dust, which contained the entire universe in potentiality and readiness. Each particle of the dust received from His Light in accordance to its preparedness (Isti’dâd).

إِنَّ الَّذِينَ قَالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقَامُوا تَتَنَزَّلُ عَلَيْهِمُ الْمَلَائِكَةُ أَلَّا تَخَافُوا وَلَا تَحْزَنُوا وَأَبْشِرُوا بِالْجَنَّةِ الَّتِي كُنتُمْ تُوعَدُونَ

41:30 The verse tells us that in this very life the “angels” descend upon the faithful with Divine Revelations giving them joyful news. The “angels” (الْمَلَائِكَةُ) are the bringers of good news that can be the Divine Revelation (cf. 2:30).

وَلَا تَسْتَوِي الْحَسَنَةُ وَلَا السَّيِّئَةُ ۚ ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ فَإِذَا الَّذِي بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِيٌّ حَمِيمٌ

41:34 The meanings of this verse are elaborated in the verse 42:40 in another beautiful way.

وَمِنْ آيَاتِهِ أَنَّكَ تَرَى الْأَرْضَ خَاشِعَةً فَإِذَا أَنزَلْنَا عَلَيْهَا الْمَاءَ اهْتَزَّتْ وَرَبَتْ ۚ إِنَّ الَّذِي أَحْيَاهَا لَمُحْيِي الْمَوْتَىٰ

41:39 The allusion to the reviving earth often occurs in the Holy Qur’ân as a parable of a human beings ultimate resurrection. It is also an illustration of Allâh’s power to bestow spiritual life upon hearts that have previously remained closed to the Truth. Therefore it implies a call to the believer never to abandon the hope that those who deny the Truth may one day accept the Truth of the Qur’ânic message.

إِنَّ الَّذِينَ يُلْحِدُونَ فِي آيَاتِنَا لَا يَخْفَوْنَ عَلَيْنَا

41:40 Yulhidûnيُلْحِدُونَ from lahada لَحَد means to follow a crooked way, deviate from the right path, here in the sense of those who deny the Divine Attributes, or coin false attributes of Allâh like His taking to Himself a son, or who claim to be His chosen ones.

إِنَّ الَّذِينَ كَفَرُوا بِالذِّكْرِ لَمَّا جَاءَهُمْ ۖ وَإِنَّهُ لَكِتَابٌ عَزِيزٌ

41:41 Al-Dhikr الذِّكْر– The Reminder is one of the names given to the Holy Qur’ân. It is a reminder in the sense that it reminds us of the things that were rightly laid down in the former revealed Books, and it reminds us of the inborn inclinations and tendencies in human nature. It is a reminder because it presents, repeats and explains the Divine teachings in diversified ways. It is a reminder, for it confirms the truth that by acting upon the Divine teachings, a human being can attain nearness to Allâh and honour. The Holy Qur’ân is further described in this verse as an “invincible” Book because none of the principles and ideals discussed in it have been contradicted or refuted by other sources or modern science. In addition this expression implies that its teaching will counter all attacks and spread into the remotest corners of the world in spite of any hostile efforts to prevent its dissemination.

وَلَوْلَا كَلِمَةٌ سَبَقَتْ مِن رَّبِّكَ لَقُضِيَ بَيْنَهُمْ ۚ

41:45 The statement here, “Had it not been a word (of promise) already made by your Lord the judgment (between them—the disbelievers) would have been passed long ago” is a reference to the Divine words “My mercy encompasses all things” (7:156).

سَنُرِيهِمْ آيَاتِنَا فِي الْآفَاقِ وَفِي أَنفُسِهِمْ حَتَّىٰ يَتَبَيَّنَ لَهُمْ أَنَّهُ الْحَقُّ ۗ

41:53 The verse indicates that sometimes Allâh makes the disbelievers understand His messages through what they “perceive in the utmost horizons of the universe and within themselves”, that is through a progressive deepening and widening of their insight and knowledge of the universe as well as through a deeper understanding of the human soul. The Holy Prophet said whoso knows himself knows his Lord. He did not mean that your Lord resides within you or has entered into you, nor His infinite Attributes are within you, or your soul has a similarity with your Lord. What he meant to say that you were never was and will never be without Him. You are through Him. Your existence, your essence and your attributes proceed from Him and not His Attributes proceed from you. In other words if you know your existence you will know your Lord. You should not fall into the errors of those who believe in the incarnation of God. He is not in a body, nor is anybody within Him. These are things besides Him. God says all things are non-existing besides Him, and nothing exists besides Him. What you are told in this verse is that your ignorance about Him shall cease.

42. CHAPTER سورة الشورى

The Counsel

(Revealed before Hijrah)

The title al-Shûrâ الشورئ is taken from verse 38. Shûrâ شورئmeans a “process by which honey is extracted from hives.” In matters of government, this approach consists of a continuous dialogue between different interest groups until a consensus emerges. This process is more effective and fairer, but also much more complicated than a simple majority vote in which the losers interests are not necessarily considered. Shûrâ is an Islamic alternative not only to totalitarian rule but also to the rule by majority vote, which can lead to extreme polarization in society.. Even Americas founding fathers realized some of the problems with simple majority rule. John Adams said that: “There is nothing which I dread so much as a division of the republic into two great parties, each arranged under its leader, and concerting measures in opposition to each other. This, in my humble apprehension is to be dreaded as the greatest political evil under our Constitution.”

A comparison of different democracies will show that the ones with greater emphasis on consensus are the more effective regimes. In general, democratic government principles are consistent with Islamic rules of government, while dictatorial regimens or monarchies are not.

It is important to know that this Sûrah was revealed when the Holy Prophet (pbuh) was still in Makkah with only a very small group of followers, and nobody could even imagine the Muslims becoming a ruling power. It was under such circumstances that the form of government for the Muslims was revealed: a form in which they would transact social, economic, and government affairs by mutual consultation. Thus, the verses 38-43 form the basis of the constituent laws of Islam.

A great prophecy that has yet to be witnessed is contained in verse 29. This verse informs us that life is scattered all over the universe and goes even further, declaring that these life forms will one day be witnessed by the inhabitants of the earth.

In the last verse of this Sûrah it is told that the Holy Qur’ân belongs to the world of Amar أمر, “command,” not to the world of khalq خلق, the created world. The Holy Qur’ân no doubt is a Divine Revelation, and the Revelation is under Divine Command. Had the Mu’tazalites (see Introduction) kept this verse in view and pondered over its significance, it would have sufficed to end their debates whether the Holy Qur’ân was a thing created (khalq خلق) or a Divine Command (Amr أمر).

42:1 Hâ Mîm حم -These letters are the abbreviation for Hamîd حميد – Praiseworthy and Majîd مجيد – Lord of Honour (cf. 40:1).

42:2 ‘Ain Sîn Qâf عسق are the Abbreviation of ‘Alîm عليم, Sam‘î سميع and Qâdirقادر (cf. 2:1) meaning the All-Knowing, All-Hearing and Seeing and All-Powerful Allâh who is revealing these verses. These Attributes are explained in verses 42:9-12. The four verses (42:3-6) that follow contain other powerful Divine Attributes.

فَاطِرُ السَّمَاوَاتِ وَالْأَرْضِ ۚ جَعَلَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَاجًا وَمِنَ الْأَنْعَامِ أَزْوَاجًا ۖ يَذْرَؤُكُمْ فِيهِ ۚ لَيْسَ كَمِثْلِهِ شَيْءٌ ۖ وَهُوَ السَّمِيعُ الْبَصِيرُ

42:11 Laisa ka-mithl-i-hî Shai’aلَيْسَ كَمِثْلِهِ شَيْءٌ – Nothing has a likeness to Him. This is the gnosis of His Essence. He alone possesses Attributes not shared by anyone. No body (jasd) and no soul (nafs) can comprehend His Essence. He calls Himself the Hearing One, the Seeing, the Living –these are Attributes that make Him known. Yet then He negates laisa ka-mithl-i-hî Shai’a لَيْسَ كَمِثْلِهِ شَيْءٌ – nothing has a likeness to Him, thus He cannot be comprehended. With all His Attributes He has kept only for Him His proper Name – the name Allâh. The knowledge of Allâh’s Reality (His Essence, Haqîqat al-Dzâtحقيقت الزات ), cannot be known through logical proof (-dalîl دليل ) or rational considerations (burhân ‘aqlîبُرهان عقلي ). Nor can any definition or description grasp Him. He manifests Himself to His creation through His Revelations (Wahî) and His Revelations are indispensable and absolute proof (‘ilm al-Yaqîn; 102:7) of His existence.

From the words laisa ka-mithl-i-hî shai’aلَيْسَ كَمِثْلِهِ شَيْءٌ , that nothing has a likeness to Him, one must also conclude that Allâh cannot have a consort since a consort would share some commonalities. In connection with this verse which speaks of mates, and with other verses which speak of Allâh having “created all things in pairs” (51:49, 43:12), it thereby pre-empts any possible analogy that not only creation exists in pairs but Allâh might also have some consort.

اللَّهُ رَبُّنَا وَرَبُّكُمْ ۖ لَنَا أَعْمَالُنَا وَلَكُمْ أَعْمَالُكُمْ ۖ لَا حُجَّةَ بَيْنَنَا وَبَيْنَكُمُ ۖ اللَّهُ يَجْمَعُ بَيْنَنَا ۖ وَإِلَيْهِ الْمَصِيرُ

42:15 He is the Lord of all, Muslims and non-Muslims, and we shall be judged only on the merits of our deeds, no matter what religion we formally belong to. Therefore, there should be no discord based on religion. Essentially the same idea is expressed in 3:83. The adoption of this principle brings peace between Muslims and non-Muslims. Quite evidently, this is a very beneficial announcement and has no parallel in other religious scriptures.

اللَّهُ الَّذِي أَنزَلَ الْكِتَابَ بِالْحَقِّ وَالْمِيزَانَ

42:17 Al-Mizânالْمِيزَانَ is the equitable law. We are under the governance of the Divine Law, which we are ordained to follow and whose breach entails sanctioning. We are also told that we must conduct ourselves with equity, justice and balance and that we are to carry out the commandments contained in the Book justly and equitably – this is Al-Mizân الْمِيزَانَ. The ordinances of the Book are given in words and the Prophet translates them into actions. The Prophets example is the practical application of Al-Mizân.

ذَ‌ٰلِكَ الَّذِي يُبَشِّرُ اللَّهُ عِبَادَهُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ ۗ قُل لَّا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا الْمَوَدَّةَ فِي الْقُرْبَىٰ ۗ وَمَن يَقْتَرِفْ حَسَنَةً نَّزِدْ لَهُ فِيهَا حُسْنًا

42:23 Al-Muwaddat fi al-Qurbâ الْمَوَدَّةَ فِي الْقُرْبَىٰ meansto cherish strong love. Some people understand from the words—“I ask no reward from you for it. I ask you to cherish the strongest love to be near”—that the Holy Prophet (pbuh) desired that his relatives, in particular his grandsons Imâm Hussein and Hassan, his daughter Fâtima, and his nephew ‘‘Alî(rz), be loved in return for his preaching. This desire was never expressed by the Holy Prophet (pbuh), and this narrow request would contravene his personality and ardent love for all members of his community. Moreover, this verse is of Makkan origin, and was revealed in his early days of prophethood. His main mission was to preach Tauhîd—the Oneness of Allâh and His worship. What he asked from his fellow beings was to cherish the strongest love to be near to the Creator. Nothing is closer than his Lord to the worshipper when he prostrates before his Lord and glorifies Him. This interpretation is supported by the similar request made by the Holy Prophet in verse 25:57.

Ibn ‘Abbâs gives another meaning to these words. According to him, the verse meant that the mutually fighting tribes should unite in love and friendship. Another further meaning would be the request to promote love and affection between near kin. It could also mean to love those objects and works that bring one nearer to Allâh. All these meanings can be correct, but as discussed, limiting the meaning to the Prophets desire that his family members be loved is too restricted a meaning and inconsistent with the Holy Prophets mission to the whole of humanity.

أَمْ يَقُولُونَ افْتَرَىٰ عَلَى اللَّهِ كَذِبًا ۖ فَإِن يَشَإِ اللَّهُ يَخْتِمْ عَلَىٰ قَلْبِكَ ۗ وَيَمْحُ اللَّهُ الْبَاطِلَ وَيُحِقُّ الْحَقَّ بِكَلِمَاتِهِ ۚ

42:24 “Set a seal upon your heart” يَخْتِمْ عَلَىٰ قَلْبِكَ means to say that had the Prophet (pbuh) forged a lie against Allâh, He would have made the heart of the Holy Prophet (pbuh) devoid of all mercy for his opponents. The Holy Prophets kindness and magnamity towards his enemies is evidence that this was not the case. Verses 69:44-46 describe another consequence if the Prophet had been untruthful: “If he had forged and attributed any saying to Us, We would indeed have cut his life vein, and deprived him of all ability to act.”

وَمَا أَصَابَكُم مِّن مُّصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ وَيَعْفُو عَن كَثِيرٍ

40:30 The statement: “Whatever calamity befalls you is of your own making” removes doubts as to why Allâh does not intervene to end all wars or heal all sickness. We make Allâh responsible for them, but He says they are of our own making. Abraham saw the cause of illness in his own person, and he did not attribute it to Allâh (cf. 26:80).

وَالَّذِينَ اسْتَجَابُوا لِرَبِّهِمْ وَأَقَامُوا الصَّلَاةَ وَأَمْرُهُمْ شُورَىٰ بَيْنَهُمْ وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ

42:38 Shûrâ شُورَىٰ means consultation. Literally it means the process by which honey is extracted from the hives. In matters of society Shûrâشُورَىٰ is a continuous dialogue between stakeholders until a consensus is reached. This rule applies equally at the individual level. Refusing to consult others for counsel before making major decisions is a sign of arrogance, and arrogance is the characteristic of Pharaoh.

In this verse as in many others, the Muslims are enjoined to observe Prayer and give in charity, yet between these two commandments, which always go side by side, a third is placed – and their affair is decided by mutual consultation. This injunction lays down the principle that all governmental business must be transacted in consultation. Here the Holy Qur’ân has laid the basis of a political system based on mutual consultation and consensus. There should be a venue in which all interest groups are represented and a decision is made once a consensus develops in a process after mutual consultation. The injunction was implemented in practice in the early days of the Caliphate. The system is different from a parliamentary democratic system, where the decision is based on majority vote and the legitimate wishes and concerns of as many as 49.99% of voters can be ignored.

وَالَّذِينَ إِذَا أَصَابَهُمُ الْبَغْيُ هُمْ يَنتَصِرُونَ

42:39 This is another injunction that the use of force is only permitted against wrongful aggression and transgression (الْبَغْيُ )

وَجَزَاءُ سَيِّئَةٍ سَيِّئَةٌ مِّثْلُهَا ۖ فَمَنْ عَفَا وَأَصْلَحَ فَأَجْرُهُ عَلَى اللَّهِ ۚ

42:40 The real object underlying the punishment is reformation. For a successful struggle against tyranny, one must not adopt a similar tyrannical attitude towards the oppressor. The reaction must be proportionate to the evil done, but if leniency is possible it is preferred. We are neither taught the strict application of “a tooth for tooth and an eye for an eye”, which would be too harsh in some cases nor the other extreme of always “turn the left cheek when the right is smitten”. The emphasis is on forgiveness but not to such an extreme as to make it impracticable and morally and socially injurious. If forgiveness affects a reform in the offender and does him some moral good and improves matters, he should be forgiven. From this verse, we can also derive that the punishment of murder is not necessarily the death penalty. Verses 39 to 43 form the basis of the penal laws of Islam.

وَمَا كَانَ لِبَشَرٍ أَن يُكَلِّمَهُ اللَّهُ إِلَّا وَحْيًا أَوْ مِن وَرَاءِ حِجَابٍ أَوْ يُرْسِلَ رَسُولًا فَيُوحِيَ بِإِذْنِهِ مَا يَشَاءُ ۚ

42:51 This verse tells us how Allâh speaks to a human being or makes His Will known to him. Three modes of this self-disclosure of Allâh are enumerated. Firstly, through the direct Revelation, where the Divine Will is directly conveyed to the recipient and no interpretation is needed. Secondly, “from behind a curtain” such as in case of a dream. Here the real meaning is revealed at the time of fulfilment; and, thirdly, by sending a messenger. Rasûl رسول is a messenger who can be an angel or a Prophet (Nabî نبي). Thus, the verse informs us that ordinary human beings, other than Prophets can also be recipients of Divine information.

وَكَذَ‌ٰلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِّنْ أَمْرِنَا ۚ

42:52 The word Rûh روح is used in the Holy Qur’ân always in the sense of Divine Revelation and Mercy (cf.:16:2; 32:9; 38:72; 16:102; 2:253; 2:87; 5:110; 58:22; 26:193; 4:171). Before the revelation of Iqrâ’ إقراء(96:1-5) and the life-giving Message of the Qur’ân, the Holy Prophet (pbuh) did not know what the Divine Book was, and what faith it teaches. Nor did he know that the very concept of faith implies a human beings complete self-surrender to Allâh’s Will. He was not thinking or expecting to be made a Prophet or Messenger of Allâh.

43. CHAPTER سورة الزخرف

The Ornaments

(Revealed before Hijrah)

This is another chapter of the Hâ Mîm حم series (cf. 40:1). The title of the chapter is derived from verse, 35 which refers to its subject matter. It deals with the contrasts between the real glory of Truth and the false glitter of peoples objects of worship (cf. verse 18). The real purpose of Divine Messages is to infuse a new life into the people and lend new charm to them by bedecking and bejewelling them with high morals, spiritual standards, and values. Attention is drawn to the distinction between the real beauty of the Truth as compared to the outward pomp and show that falsehood possesses. The chapter further emphasizes the point that one should not blindly desire wealth and worldly positions, for these things possess no value or worth in the sight of the Most High (see verse 29, 32-35).

In the last two sections of the chapter, Jesus Christ is mentioned as a noble Messenger of Allâh, and the doctrine of the Christ being Gods son is rejected. This section also alludes to how the love of wealth and worldly pomp has led many Christians astray.

In addition, this chapter outlines factors that lead to the defeat of the disbelievers. This perfect Prophet of Allâh, in his hour of grief and agony over the denial of the people and their mischievous opposition to him, implores the mighty Lord for His help. In the last verse of this chapter, the Holy Prophet (pbuh) is consoled and comforted. He is told that when that time of victory comes he should forgive his enemies.

حَتَّىٰ إِذَا جَاءَنَا قَالَ يَا لَيْتَ بَيْنِي وَبَيْنَكَ بُعْدَ الْمَشْرِقَيْنِ فَبِئْسَ الْقَرِينُ

43:38 Mashriqainالْمَشْرِقَيْنِ signifies the two easts. It also means east and the west, and the place of sunrise and the place of sunset (Tâj). In classical Arabic idiom the dual form is sometimes used to refer to two opposites, for example two moons denotes sun and moon. The two easts could therefore mean two positions in the east, one in the north and the other in the southern hemisphere, or different places of sunrise in summer and winter.

فَاسْتَخَفَّ قَوْمَهُ فَأَطَاعُوهُ ۚ إِنَّهُمْ كَانُوا قَوْمًا فَاسِقِينَ

43:54 Pharaoh had “made the minds of his people light” فَاسْتَخَفَّ قَوْمَهُ that is, they were unable to realise their loss and recognise the profits they would enjoy by obeying their Prophet ( Râghib; Ibn Kathîr).

وَإِنَّهُ لَعِلْمٌ لِّلسَّاعَةِ فَلَا تَمْتَرُنَّ بِهَا وَاتَّبِعُونِ ۚ هَـٰذَا صِرَاطٌ مُّسْتَقِيمٌ

43:61 Innahû إِنَّهُ– “Indeed it” or “indeed he”. ‘Ilm al-Sâatعِلْمٌ لِّلسَّاعَةِ is the knowledge of the time, and hour. This can be the time and the knowledge the time of the punishments (cf. verse 66). Besides their narrow meaning, these words can more broadly be interpreted as the knowledge about the rise and fall of nations and the reasons for this. Christian fathers erroneously present that the word innahû إِنَّهُ refers to Jesus by translating indeed he –Jesus – has the knowledge of time. Their intention is to create confusion. There is no basis for such a reading. In this chapter innahû إِنَّهُ unmistakably refers to the Holy Qur’ân (al-Kitâb al-Mubîn الْكِتَابِ الْمُبِينِ) twice before – in verse 3 and the verse 4. With innahû إِنَّهُ al-Kitâb al-Mubîn الْكِتَابِ الْمُبِينِ is meant. “This is the straight and right path” (صِرَاطٌ مُّسْتَقِيمٌ) is the path shown by the Holy Qur’ân. The verses 60-62 are separated from the context of the previous verses and contain general statements. Verse 66 clarifies the subject matter where we read, “These await only the Hour of punishment (al-Sâ‘at (السَّاعَةso that it may befall them suddenly”. The notion that Jesus or anyone else would have the knowledge of time is contradicted by verse 85, “He (Allâh) alone has the knowledge of the Hour (‘Ilm al-Sâ‘at عِلْمٌ لِّلسَّاعَةِ) and to Him you shall be made to return”. You read the same in verse 31:34.

يُطَافُ عَلَيْهِم بِصِحَافٍ مِّن ذَهَبٍ وَأَكْوَابٍ ۖ وَفِيهَا مَا تَشْتَهِيهِ الْأَنفُسُ وَتَلَذُّ الْأَعْيُنُ ۖ وَأَنتُمْ فِيهَا خَالِدُونَ

43:71 At the end of the verse the pronoun antumm أَنتُمْ (“you”) has been used in place of “they” to emphasize nearness. This style in Arabic is called iltifât il tashrîh.

وَلَا يَمْلِكُ الَّذِينَ يَدْعُونَ مِن دُونِهِ الشَّفَاعَةَ إِلَّا مَن شَهِدَ بِالْحَقِّ وَهُمْ يَعْلَمُونَ

43:86 Shafâ‘atالشَّفَاعَةَ intercession. Verse 39:44 tells us that all types of intercession belong to Allâh. In this verse the Holy Prophet (pbuh) and all those who “bear witness to the Truth” (شَهِدَ بِالْحَقِّ) are given permission to intercede. Similarly in 4:64 the words fa istaghfir lahum al-Rasûl أستغقرلهم الرسولindicate that the Holy Prophet (pbuh) will seek protection for his people. Intercession is not a guarantee and a passport to Paradise but a request, begging, supplication, and a Prayer. Allâh may accept the intercession for the sinners from his beloved ones. Though all those who bear witness to the Truth (شَهِدَ بِالْحَقِّ) are given the permission to intercede, the acceptance is utterly a Divine Grace (see 44:56-57; 3:132-133; 3:31). If this were not the case, there would be little difference between the Islamic doctrine of Salvation and that of the Christians. If good deeds are the only condition for salvation, then there is no reason for intercession. Neither good deeds nor intercession, but only Divine Grace of Mâlikîyyat and of Mercy – Rahmânîyyat (see 1:3-4), are the real sources of Salvation (- fallâh). This is a great hope as the verses 9:102, 39:53, and 44:56-57 convey. Divine Mercy is universal and embodies all objects of creation. This Mercy cannot be separated from Him (17:110). Flowing from this principal, the temporal and limited nature of “hell” and the sufferings of the world can be explained. 44. CHAPTER سورة الدخان

The Drought

(Revealed before Hijrah)

This is another chapter of the Hâ Mîm series (cf. 40:1). The name al Dukhân الدخان – the drought, is drawn from the prophecy of the drought contained in verse 10 that overtook the Makkans and lasted for seven years, until a leader of disbelief (Abû Sufyân) came to the Holy Prophet (pbuh) and begged him to pray for deliverance from that scourge. The Holy Prophet (pbuh) is said to have prayed for rain (دعاء إستسقئ). After that, the famine ceased. The Makkans did not show recognition and continued to oppose the Holy Prophet (pbuh). This prophecy is followed by another, indicating that because of their continued rejection another punishment would follow (see verse 16).

وَإِنِّي عُذْتُ بِرَبِّي وَرَبِّكُمْ أَن تَرْجُمُونِ

44:20 “I have taken refuge with my Lord and your Lord lest you should stone me or harm me” is a beautiful prayer taught to us.

أَهُمْ خَيْرٌ أَمْ قَوْمُ تُبَّعٍ وَالَّذِينَ مِن قَبْلِهِمْ ۚ أَهْلَكْنَاهُمْ ۖ إِنَّهُمْ كَانُوا مُجْرِمِينَ

44:37 Tubba‘تُبَّعٍ was the royal title of the kings of the united empire of Himyar, Hadharamaut and Sabâ in the south of Arabia. It is said that the king referred to was a believer. He reigned seven hundred years before the time of the Holy Prophet (pbuh). According to Ibn ‘Abbâs he was a Prophet of Allâh (Tafsîr Kabîr by Ibn ‘Abbâs).

إِنَّ شَجَرَتَ الزَّقُّومِ

44:43 Zaqqûm الزَّقُّومِ has been mentioned in connection with the food of the inmates of hell. The Holy Qur’ân has exemplified the fruits of Paradise with grapes and pomegranates and symbolizes the unpalatable fruits of the Zaqqûm tree as the fruit in hell. In the Qur’ânic terminology, as Imâm Râghib has said, Zaqqûm is used for loathsome and abominable things. These fruits symbolize the fruit of ones labour and the deeds performed in this world.

كَذَ‌ٰلِكَ وَزَوَّجْنَاهُم بِحُورٍ عِينٍ

44:54 Imâm Râghib, while commenting on the word Zawwajna زَوَّجْنَا says that the dwellers of Paradise will have pure and beautiful beings as their companions. This expression does not mean that they shall be given fair maidens in marriage.

The noun Hûrحُور usually translated into English as “houries,” leads to a distortion of the message. This word occurs at three other places in the Holy Qur’ân (cf. 44:54; 52:30; 55:72). It is a plural of ahwar أحوَرْ (masculine) and of houra äحَوْر (feminine). The word ahwar means pure and clear intellect (Lisân), and it stands for purity and beauty (Ibn Jarîr; Râzî; Ibn Kathîr). The related word hawâr حوار denotes intense whiteness of the eyeballs and lustrous black of the iris (Qâmûs). The word hûris a common gender for both male and female, to indicate that hûr is a reward in Paradise with whom men as well as women will be blessed with in the Hereafter and their mutual relationship will be that of a companion and comrade and not that of a husband and wife. Concerning the word hûr in its feminine connotation quite a number of the earliest commentators, among them al-Hasan Basrî, understood it as signifying the righteous among the women of humankind (Ibn Jarîr). Therefore, the term hûr applies to the righteous of both sexes. See also 56:34-37.

فَضْلًا مِّن رَّبِّكَ ۚ ذَ‌ٰلِكَ هُوَ الْفَوْزُ الْعَظِيمُ

44:57 The verse informs us again (43:86) that Salvation (- fallâh) is through the Grace and Mercy of Allâh and not through anyone’s intercession.

45. CHAPTER سورة الجاثية

Fallen on the Knees

(Revealed before Hijrah)

The title of this chapter is taken from verse 28. The leading idea of the previous chapter was that in spite of the signs of Allâh and the evidence of His Great Mercy people go about in disbelief and faithlessness. They forget that ultimately they have to appear before their Creator. This chapter continues the same train of thought from a different angle. It sheds light on the fact that just as the very extensive and perfect arrangements in the universe are required for the maintenance of physical life on earth, so there is a need of similar provision for the spiritual and thus eternal life (verses 3-6). This provision for the human beings spiritual sustenance is provided through revelation (verse 31).

أَفَرَأَيْتَ مَنِ اتَّخَذَ إِلَـٰهَهُ هَوَاهُ وَأَضَلَّهُ اللَّهُ عَلَىٰ عِلْمٍ وَخَتَمَ عَلَىٰ سَمْعِهِ وَقَلْبِهِ وَجَعَلَ عَلَىٰ بَصَرِهِ غِشَاوَةً فَمَن يَهْدِيهِ مِن بَعْدِ اللَّهِ ۚ أَفَلَا تَذَكَّرُونَ

45:23 Belief in the Unity of Allâh in its true sense means to believe in that Hidden Reality (al-Haqîqat al-Ghaybiyyaالحقيقت الغيبية ) Who is free from every associate, whether it is an idol or a human being or the sun or moon or river or fire or tree or ones ego or ones desires or deceit. It also means to conceive of no-one as possessing power in opposition to Him, not to accept anyone as sustainer, nor to hold anyone as bestowing honour or disgrace, nor to consider anyone as helper. It means to confine ones love and one’s worship, ones humility and ones hopes, and ones awe to none other than Him. Unity would be incomplete without the following three types of particularization: Firstly, the Unity of Being. Secondly, the Unity of Attributes, that is, that all good Attributes and Godhead are confined to His Being, and that all others who offer, sustain, or are benefactors are only a part of the system set up by His hand. Thirdly, the unity of love, sincerity, devotion, and worship: that is, not to consider anyone His associate in matters of love, worship, and prayer. This drive is embedded in human nature.

46. CHAPTER سورة الأحقاف

The Dunes

(Revealed before Hijrah)

Al-Ahqâf الأحقاف is a place of unimaginable awe and amazement. Ahqâf أحقاف are also the long and winding crooked tracts of sand dunes, characteristic of the country of ‘Âd, adjoining Yemen in the south of the Arabian Peninsula.

قُلْ أَرَأَيْتُم مَّا تَدْعُونَ مِن دُونِ اللَّهِ أَرُونِي مَاذَا خَلَقُوا مِنَ الْأَرْضِ أَمْ لَهُمْ شِرْكٌ فِي السَّمَاوَاتِ ۖ ائْتُونِي بِكِتَابٍ مِّن قَبْلِ هَـٰذَا أَوْ أَثَارَةٍ مِّنْ عِلْمٍ إِن كُنتُمْ صَادِقِين

46:4 This and the following verse embodies four strong and cogent arguments to repudiate polytheistic dogmas. The verse rejects the notion that Jesus created birds. The verse tells us human knowledge, science, and reason also lends no support to polytheistic thinking. It further points out that only the revealed Scripture can form the basis for determining faith.

وَمَنْ أَضَلُّ مِمَّن يَدْعُو مِن دُونِ اللَّهِ مَن لَّا يَسْتَجِيبُ لَهُ إِلَىٰ يَوْمِ الْقِيَامَةِ وَهُمْ عَن دُعَائِهِمْ غَافِلُونَ

46:5 “They are even unaware of their prayers” are the deities other than Allâh who are called on for help. Allâh is the only living Deity Who responds to prayers (cf. 2:186).

قُلْ أَرَأَيْتُمْ إِن كَانَ مِنْ عِندِ اللَّهِ وَكَفَرْتُم بِهِ وَشَهِدَ شَاهِدٌ مِّن بَنِي إِسْرَائِيلَ عَلَىٰ مِثْلِهِ فَآمَنَ وَاسْتَكْبَرْتُمْ ۖ

46:10 “Witness from among the Children of Israel has borne witness to his like”. This witness (Shâhidشاهد) who bore witness of one like him is Moses who prophesized the advent of the Holy Prophet (pbuh) (see Deut. 18.18).

وَمِن قَبْلِهِ كِتَابُ مُوسَىٰ إِمَامًا وَرَحْمَةً ۚ وَهَـٰذَا كِتَابٌ مُّصَدِّقٌ لِّسَانًا عَرَبِيًّا لِّيُنذِرَ الَّذِينَ ظَلَمُوا وَبُشْرَىٰ لِلْمُحْسِنِينَ

46:12 The reference to the Qur’ânic Message being in the Arabic language لِّسَانًا عَرَبِيًّا signifies on hand the coming of the awaited Prophet who was foretold to be from the people who speak Arabic, that is, the Arabs of Ishmaelite descent. It also means that his message will be eloquent and clear (عَرَبِيًّا), free from all ambiguities.

قَدْ خَلَتْ مِن قَبْلِهِم مِّنَ الْجِنِّ وَالْإِنسِ

46:18 For the discussion on Jinn see verses 6:128; 15:27 and 7:38; refer to 18:50; 27:17; 34:41; 41:25; 46:29; 51:56; 55:33; 72:5; 114:6.

وَلِكُلٍّ دَرَجَاتٌ مِّمَّا عَمِلُوا ۖ وَلِيُوَفِّيَهُمْ أَعْمَالَهُمْ وَهُمْ لَا يُظْلَمُونَ

46:19 Paradise has its ranks, and so shall hell. According to some great Gnostics, the highest rank in “Paradise” shall be that of “the Dunes” (al-Ahqâf الأحقاف), a place of unimaginable awe and amazement. It is also called the “Dunes of White Musk” (Ibn al-‘Arabî). In his words, “After your death you will be carried to the abode of your felicity, and from there to the dune of White Musk till infinity”. There shall be no rivers of honey [symbol of healing the diseases] and milk [symbol of knowledge], nor fruits [of reward], implying that these would be distractions for those select believers closest to Allâh. Only a few enter this highest level of Paradise, “Looking and (absorbed in the vision of ) their Lord” (75:23).

وَإِذْ صَرَفْنَا إِلَيْكَ نَفَرًا مِّنَ الْجِنِّ يَسْتَمِعُونَ الْقُرْآنَ فَلَمَّا حَضَرُوهُ قَالُوا أَنصِتُوا

46:29 Nafara نَفَرًا, translated as “some people,” according to Arabic idiom, means three to ten men (Tâj). Nafara نَفَرًا is used only for humans (see also 72:1). Al-Jinn الْجِنِّ in relation to nafara نَفَرًا refers to a Jewish tribe not well known to the Arabs. They are spoken of as believers in Moses in the next verse. The Al-Jinn الْجِنِّ were also those Jews who met with the Holy Prophet (pbuh) in the outskirts of Makkah. The next morning he had shown his Companions the marks of their halting places and fire pits where they had lit their campfires at night.

47. CHAPTER سورة محمد

Muhammad – The Praiseworthy

(Revealed before Hijrah)

When the arrangement of the Holy Qur’ân is examined, one finds that a logical thread runs through it. At the place of this chapter, more than five-sixths of the Holy Book is finished. The remaining one-sixth consists of short chapters that again are grouped according to their topics. The first three chapters deal with the organization of the Muslim community, both for external defense and for internal relations.

The designation of this chapter is Muhammad محمٌد taken from verse 2, which means most praiseworthy. The most praiseworthy is in the first place Allâh, and His servant is His praiser. When a praiser with his love, devotion and actions bring him close to his Lord, he becomes praiseworthy (- Muhammad محمٌد). The most praised is the Holy Prophet (pbuh). As a secondary meaning the term Muhammad as an attribute that also applies to whoever comes close to the Holy Prophet (pbuh) in his actions, beliefs (Imâm Ghazâlî). Each one of them is praised according to the degree of his good actions and faith. This indicates that those who believe in Muhammad (pbuh) will receive honour of praise. The only one praised in its absoluteness is Allâh.

The chapter is also known as qitâl قتال (war) because a large portion of it is dedicated to the subject of war, its causes, consequences and the ethics in war. It also announces that the Holy Prophet (pbuh) will have to face difficulties in the shape of warfare. This is the first of three chapters devoted to the subject of defense.

وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَآمَنُوا بِمَا نُزِّلَ عَلَىٰ مُحَمَّدٍ وَهُوَ الْحَقُّ مِن رَّبِّهِمْ ۙ كَفَّرَ عَنْهُمْ سَيِّئَاتِهِمْ وَأَصْلَحَ بَالَهُمْ

47:2 For those who are righteous and live accordingly, if they believe in that which has been revealed to Muhammad (pbuh), there is an extra Divine promise. Allâh will purge them of their sins and further improve their spiritual status.

فَإِذَا لَقِيتُمُ الَّذِينَ كَفَرُوا فَضَرْبَ الرِّقَابِ حَتَّىٰ إِذَا أَثْخَنتُمُوهُمْ فَشُدُّوا الْوَثَاقَ فَإِمَّا مَنًّا بَعْدُ وَإِمَّا فِدَاءً حَتَّىٰ تَضَعَ الْحَرْبُ أَوْزَارَهَا ۚ ذَ‌ٰلِكَ وَلَوْ يَشَاءُ اللَّهُ لَانتَصَرَ مِنْهُمْ وَلَـٰكِن لِّيَبْلُوَ بَعْضَكُم بِبَعْضٍ ۗ وَالَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّهِ فَلَن يُضِلَّ أَعْمَالَهُمْ

47:4 Islam encountered slavery as an existing institution and took various steps to put a stop to it. Islam used both the moral (90:13) and the penal codes (9:60; 24:33) to do away with slavery. This verse forbids keeping prisoners of war as slaves and instead instructs to free them whether ransom is paid or not. In addition it limits the taking of prisoners to regular battle to the exclusion of other scenarios away from the battlefield. Taking hostages and making slaves by seizing people anywhere and selling them, as practiced notably by Europeans in Africa, was outlawed under Islam. When war is over, all prisoners of war should be released, either as an act of grace and favour, or against ransom, or by negotiating mutual exchange of prisoners. They should no longer be held in captivity. The Holy Prophet (pbuh) set free about a hundred family members of Banî Mustaliq, and in the case of Hawâzin, a full six thousand prisoners of war were released merely as an act of favour. Only in the case of the 70 prisoners taken at the Battle of Badr has it been mentioned that they were redeemed; those who could not pay their ransom in the form of money, but were literate, were required to teach reading and writing. The Holy Qur’ân thus struck very effectively at the roots of slavery, prohibiting enslavement of anyone completely and forever.

The verse lays down other important rules of ethics during war: 1) when the Muslims are engaged in regular defensive war, they are enjoined to fight. 2) When war becomes unavoidable, it should continue until peace is put on a firm foundation and religious, social, and political freedom is established.

وَيُدْخِلُهُمُ الْجَنَّةَ عَرَّفَهَا لَهُمْ

47:6 “Which He has made known to them” ( عَرَّفَهَا لَهُم) that is: 1) which He has made known to them in the Holy Qur’ân; 2) which He has promised them; 3) which He made known to them in this life by making them taste the spiritual blessings of good deeds; 4) of which they had a fore-taste because they saw with their own eyes the promise made to them about Paradise being fulfilled in this very life. It should be noted that that triumph over the disbeliever is also spoken of as a Paradise of this life (cf. 47:15).

مَّثَلُ الْجَنَّةِ الَّتِي وُعِدَ الْمُتَّقُونَ ۖ فِيهَا أَنْهَارٌ مِّن مَّاءٍ غَيْرِ آسِنٍ وَأَنْهَارٌ مِّن لَّبَنٍ لَّمْ يَتَغَيَّرْ طَعْمُهُ وَأَنْهَارٌ مِّنْ خَمْرٍ لَّذَّةٍ لِّلشَّارِبِينَ وَأَنْهَارٌ مِّنْ عَسَلٍ مُّصَفًّى ۖ وَلَهُمْ فِيهَا مِن كُلِّ الثَّمَرَاتِ وَمَغْفِرَةٌ مِّن رَّبِّهِمْ ۖ كَمَنْ هُوَ خَالِدٌ فِي النَّارِ وَسُقُوا مَاءً حَمِيمًا فَقَطَّعَ أَمْعَاءَهُمْ

47:15 The blessings of Paradise mentioned in the verse are plainly called Mathal مثل – a parable. These are the blessings which no eye has seen, nor has any ear heard, nor has it entered into the hearts of human beings to conceive them (Bukhârî 59/8). The word Anhâr أنهار has been used four times in the verse, besides other meanings, signifies rivers of light and amplitude. Accordingly, the verse indicates that the mentioned four things will be given in plenty. Water is the source of all life, milk gives health and vigour, wine induces pleasant sensations and makes one forget worries and honey cures disease.

48. CHAPTER سورة الفتح

The Victory

(Revealed after Hijrah )

The title of this chapter is derived from its opening verse. Al-Fath الفتح means the victory, the supreme achievement and the great reward (Lane, Tâj). The word is derived from fataha فتح to open. Al-Fath is the exposition of Divine knowledge and Divine mysteries. It also means the spiritual victory. The victory referred to is that gained by the truce at Hudaibiyah in 6 A.H. (Bukhârî 64:37). The Holy Prophet (pbuh) had a vision that he was circumambulating the Ka‘bah along with a party of his followers. In order to fulfil his vision he set out for Makkah with about 1500 Muslims to perform ‘Umrah, the Lesser Pilgrimage, in the month of Dhul-Qadah. The Holy Prophet (pbuh) did not anticipate any hostility in this month, since this month was one of the four sacred months during which, in accordance with a time-honoured Arabian custom, all warfare was outlawed, particularly in and around the Holy City, and everybody was allowed to visit the holy places. On learning of the Prophets intention, the Makkans decided, against their traditions, to oppose his entry by force. A detachment of two hundred horsemen under the command of Khâlid bin Walîd (who embraced Islam about two years later) was sent out to intercept the Muslims, while several thousand heavily armed Makkans took up positions around Makkah. The Holy Prophet (pbuh) changed his marching direction and turned a little westward of the road and encamped at Hudaibiyah, a plain nine miles to the north of Makkah, west of a place called Bir Usfan, about one day’s journey from Makkah. By changing his course, the Holy Prophet (pbuh) avoided giving the enemy any pretext for violence. It happened that negotiations were initiated between the Muslims and the Makkan oligarchy at this camp. After some discussions by emissaries of both sides, the Holy Prophet (pbuh) sent ‘Uthmân Ibn Affân as his envoy to the Makkans. Shortly after ‘Uthmân’s arrival in Makkah the rumor that he had been slain reached the Muslim camp. Thereupon the Holy Prophet (pbuh) became wary of a treacherous attack by the Makkans and assembled his Companions. Underneath an acacia tree he took a pledge from each one of them that they would remain steadfast and, if necessary, fight till death. During the pledge the Holy Prophet (pbuh) placed his left hand on top of his right hand and said, “This is as if ‘Uthmân’s hand.” After the revelation of verse 18 of this chapter this “Pledge of the Tree” became known in history as Bait al-Ridzwân (The Pledge of Allâh’s Goodly Acceptance). When a few days later the rumor of ‘Uthmân’s murder proved to be false and ‘Uthmân returned to Hudaibîyah, it became clear that the pagans of Makkah were prepared to conclude a truce. A treaty was drawn up stipulating among other provisions that:

1) There was to be peace between the parties for ten years.

2) Any tribe or person was free to join either party, or make an alliance with it.

3) If a male from Makkah under some guardianship should join the Muslims without the guardian’s permission, he should be sent back to his guardian, but if in comparable case a male from the Muslims in Madinah should join the Makkans he should not be sent back to his guardian. This clause did not cover females

4) Muhammad (pbuh) and his party were not to enter Makkah that year, but they could enter unarmed the following year (Bukhârî 54/151).

Item 3 and 4 were objected to in the Muslim camp because they were deemed unfair, but the Holy Prophet (pbuh) accepted them and faithfully observed them.

This truce proved to be of great importance for the future of Islam. It opened the way to the peaceful expansion and spread of the Message of the Qur’ân. By putting a stop to hostilities, the opponents were given an occasion to ponder over the merits of the religion. For the first time in six years peaceful contacts were established between the Pagans and the Muslims, and thus the way was opened to the influence of the Qur’ânic ideas into the center of Arabian polytheism. The Makkans who had occasions to visit the Muslim camp at Hudaibiyah returned impressed, and many of them began to waver in their hostility. As soon as the perennial warfare came to an end and people of both sides were able to meet freely, new converts rallied around the Holy Prophet (pbuh). It was not only a great moral victory but also it proved a masterstroke of strategy on the Holy Prophets part. It opened the way to the fall of Makkah and ultimately the whole of Arabia. Its lessons are expounded in this chapter as the lessons from the battle of Badr were expounded in 8:42-48, and that of Uhud in 3:121-129, 3:149, and 3:180. The import of verse 18 is that the 1,500 companions of the Holy Prophet (pbuh) who took the Pledge of Allegiance at that time, including ‘Uthmân, are declared to be those with whom Allâh is well pleased. These words should set to rest the doubts among the adherents of the idea of schisms among Muslims as to the sincerity of the Companions of the Holy Prophet (pbuh).

While the preceding chapter contained the prophecies about the victories destined for the Companions of the Holy Prophet (pbuh), this chapter deals with their fulfilment and gives a practical example of how the truth comes out victorious. There are lessons we learn from this chapter and the treaty of Hudaibîyah. It proves the magnanimity and grandeur of the Divine Revelation which, in the words of the Qur’ân, is named as the clear victory, the supreme achievement and the great reward. It becomes more majestic when we consider the initial helplessness and weakness of the followers of the Holy Prophet (pbuh). It was the completion of Allâh’s favour that opened the floodgates of the spiritual and political expansion of Islam. This treaty throws further light on how opponents of Islam devise schemes and how unfavourably these schemes ultimately turn out. Sometimes Allâh, in His wisdom, provides joy to the opponents of Islam through a perceived victory, but we see that such a victory always proves transitory.Towards its close, this chapter reverts to the subject that the true Faith of Allâh will prevail and triumph over all other religions. One should also remember that the real significance and sense of prophecies becomes clear only when they have seen their fulfilment.

لِّيَغْفِرَ لَكَ اللَّهُ مَا تَقَدَّمَ مِن ذَنبِكَ وَمَا تَأَخَّرَ وَيُتِمَّ نِعْمَتَهُ عَلَيْكَ وَيَهْدِيَكَ صِرَاطًا مُّسْتَقِيمًا

48:2 Dhanbi-ka ذَنبِكَ means the fault attributed to you (the Holy Prophet (pbuh)). Elsewhere in the Holy Qur’ân (5:30) a similar expression ithmî إثمي is used meaning “the sin committed against me.” The Holy Prophet (pbuh) never committed a sin, and his istighfâr إستغقار means the asking of Divine protection for him and his people (see the discussion on David’s supplication for Divine protection in chapter 34). Even before he was raised to the dignity of prophethood he was known as al-Amîn الامين, the most trustworthy, of safe conduct, faithful, sincere, steadfast; and al-Sâdîq الصادق, the most straightforward, perfect, unmingled, truthful, just, true, a man of veracity, a man who observes his promises faithfully and with soundness. Moreover, he received the highest praise of Muhammad.

This verse has been misunderstood based on a lack of knowledge of the Arabic idiom and translated as “your sin,” signifying that the Holy Prophet (pbuh) was guilty of moral lapse. The word Dhanbi-kaذَنبِكَ is in a genitive construction, which is also found elsewhere in the Holy Qur’ân and Arabic literature. For instance shurakâ’ شُركاء does not mean “my partners” but “my so-called partners associated with me by you, and that you set up with me” (cf. 6:22; 6:54; 28:44; 34:27, etc.). In the verse under comment the mutual construction of two nouns (idzâfatإضافت ) carries a similar significance and the word means “the fault attributed to you,” or the shortcomings which were attributed to the Holy Prophet (pbuh) in the past and will be attributed to him by his adversaries in the future. Allâh’s Prophets are born sinless and they remain sinless throughout their life.

إِذْ جَعَلَ الَّذِينَ كَفَرُوا فِي قُلُوبِهِمُ الْحَمِيَّةَ حَمِيَّةَ الْجَاهِلِيَّةِ

48:26 Jâhilîyyahجَاهِلِيَّة literally means “the ignorance”. In the verse, there is a concise expression for the pagan practice of the days before Islam. The word al-Jâhilîyyah الْجَاهِلِيَّة refers to all practices that stand in contrast to the Islamic ideal of life.

لَّقَدْ صَدَقَ اللَّهُ رَسُولَهُ الرُّؤْيَا بِالْحَقِّ ۖ لَتَدْخُلُنَّ الْمَسْجِدَ الْحَرَامَ إِن شَاءَ اللَّهُ آمِنِينَ مُحَلِّقِينَ رُءُوسَكُمْ وَمُقَصِّرِينَ لَا تَخَافُونَ ۖ فَعَلِمَ مَا لَمْ تَعْلَمُوا فَجَعَلَ مِن دُونِ ذَ‌ٰلِكَ فَتْحًا قَرِيبًا

48:27 “Allâh had surely fulfilled for His Messenger the vision, that conformed to the rules of wisdom” referring to the vision of the Holy Prophet (pbuh) in Madînah when he saw himself circumambulating the Ka‘bah with his Companions. In an attempt to fulfil his vision he set out for Makkah with his Companions for ‘Umrah (or the Lesser Pilgrimage), but the Makkans denied him and his companions the access to the Ka‘bah. From the words, “You shall enter the Holy Mosque if Allâh will ” لَتَدْخُلُنَّ الْمَسْجِدَ الْحَرَامَ إِن شَاءَ اللَّهُ آمِنِينَ of the verse it was clear that the Muslims would most certainly enter the Ka‘bah and perform ‘Umrah but that the ceremonies would be performed that very year was not mentioned there. Among other useful lessons, the account of the Holy Prophets journey established that even great Prophets of Allâh are liable to exercise erroneous judgment in the matter of the interpretation of their visions. In fact, prophecies have an aspect that is generally hidden from human reasoning.

ذَ‌ٰلِكَ مَثَلُهُمْ فِي التَّوْرَاةِ ۚ وَمَثَلُهُمْ فِي الْإِنجِيلِ كَزَرْعٍ أَخْرَجَ شَطْأَهُ فَآزَرَهُ فَاسْتَغْلَظَ فَاسْتَوَىٰ عَلَىٰ سُوقِهِ يُعْجِبُ الزُّرَّاعَ لِيَغِيظَ بِهِمُ الْكُفَّارَ

48:29 The words “Such is the description of (these) in the Torah” may refer to the biblical description, He shined forth from mount Paran and he came with ten thousands of saints (Deut. 33.2). Moreover, the expression, “and their description in the Evangel is” may refer to, Behold a sower went forth to sow (Matt.13.3-8).

49. CHAPTER سورة الحجرات

The Chambers

(Revealed after Hijrah)

This chapter is the third and last of the series which started with chapter Muhammad and in which the attention of the Muslims was drawn to internal and external polices of defense. The chapter takes its title from verse 4 إِنَّ الَّذِينَ يُنَادُونَكَ مِن وَرَاءِ الْحُجُرَاتِ, which enjoins the Muslims not to call out to the Holy Prophet (pbuh) from behind his private apartments and not to raise their voice above his voice. It also teaches to respect not only the Holy Prophets privacy but also each other’s privacy. There are strict injunctions to Muslims to show full regard for the Holy Prophet (pbuh), not to anticipate his decision but to give unquestioning obedience to him.

This chapter deals predominantly with social ethics and domestic policies. It teaches the manners to be observed by the members of the rapidly growing community among themselves and towards their leader. Gossip and rumors should be avoided and must not be taken as fact; selfish impatience should be curbed by discipline. Ridicule, taunts and biting remarks should be avoided, whether the targeted person is present or absent. Suspicion and spying are unworthy of a Muslim. All human beings are part of a larger family. Their honour depends not on race or socioeconomic status, but on their standard of piety and righteous conduct. Faith is not a matter of words but of accepting Allâh’s Will and striving in His cause. The embracing of Islam confers no favour on others but is itself a favour and a privilege. In verse 7 وَلَـٰكِنَّ اللَّهَ حَبَّبَ إِلَيْكُمُ the faith of the believers and their status as followers of the right course is highly praised. Verses 9 and 10 provide an effective remedy to settle differences that endanger the security and unity of a nation. It lays down a sound principle for the maintenance of international peace and rules of conduct for the solidarity of Muslims, and provides an effective remedy to quell disputes. Verse 11 lays special stress on Islamic goodwill. Islam’s real strength lies in this ideal of unity, which transcends all barriers of caste, colour, culture or ethnicity. Verse 13 again stresses that the community of Muslims is a society that is neither Arabian nor Iranian, nor European nor Indian. An Arab has no superiority over the non-Arab, and likewise a white person has no superiority over a man or woman of colour. There is only one criterion by which a human beings superiority and greatness is to be judged—that is in piety. We are all equal partners in the limitless favours and benevolences of our Lord. The Holy Prophet (pbuh) says, the whole of humanity is a big family and he who renders the greatest service to Allâh’s creation is the dearest and nearest to him.

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُقَدِّمُوا بَيْنَ يَدَيِ اللَّهِ وَرَسُولِهِ ۖ

49:1 This verse has both a literal and a figurative meaning. The words should be translated according to the Arabic idiom, Do not give higher importance to your opinion and sayings than to that of the Holy Prophet (pbuh). This verse tells us not to allow our desires to have precedence and overrule the ordinances of the Prophet (pbuh).

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَرْفَعُوا أَصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ وَلَا تَجْهَرُوا لَهُ بِالْقَوْلِ كَجَهْرِ بَعْضِكُمْ لِبَعْضٍ أَن تَحْبَطَ أَعْمَالُكُمْ وَأَنتُمْ لَا تَشْعُرُونَ

49:2 This verse again has both a literal and a figurative meaning. Literal by instructing the Holy Prophets Companions to no raise their voices above his, and figurative also for believers of later times, implying that one’s personal opinions and desires must not be allowed to overrule the legal ordinances and moral stipulations promulgated by the Holy Prophet (pbuh).

يَا أَيُّهَا الَّذِينَ آمَنُوا اجْتَنِبُوا كَثِيرًا مِّنَ الظَّنِّ إِنَّ بَعْضَ الظَّنِّ إِثْمٌ ۖ

49:12 Suspicion leads to the next higher level of sin, namely to spy into the secrets of others, inevitably followed by backbiting, which is even more serious.

إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ آمَنُوا بِاللَّهِ وَرَسُولِهِ ثُمَّ لَمْ يَرْتَابُوا وَجَاهَدُوا بِأَمْوَالِهِمْ وَأَنفُسِهِمْ فِي سَبِيلِ اللَّهِ ۚ أُولَـٰئِكَ هُمُ الصَّادِقُونَ

49:15 The verse defines Mu’minûn الْمُؤْمِنُونَ – the believers.

50. CHAPTER سورة ق

Qâf – The Glorious Qur’ân

(Revealed before Hijrah)

The chapter takes its name Qâf ق from the initial letter of the Qur’ân and from Qayâmat قيامة – the great Resurrection, calling our attention to the Powers of the Divine Being. The chapter deals with the important subjects of the two resurrections, a spiritual resurrection which was brought about by the teachings of the Holy Qur’ân, and the final resurrection in the life after death. The former resurrection is cited as an argument in support of the latter.

ق ۚ وَالْقُرْآنِ الْمَجِيدِ

50:1 The very first verse of this chapter essentially consists just of the word al-Qur’ân and points out that a great and glorious spiritual awakening will be brought about in the world by means of this Book. The letter Qâf قmay alsostand for Qâdir قادر, meaning meaning Omnipotent or All-Powerful/All Mighty. The letter Qâf suggests that All-Mighty Allâh is Qahhâr; the One Who breaks the backs of the powerful among His enemies.

أَإِذَا مِتْنَا وَكُنَّا تُرَابًا ۖ ذَ‌ٰلِكَ رَجْعٌ بَعِيدٌ

50:3 The Wise Creator could not have brought into existence this complex universe without a sublime purpose behind its creation, and the Qur’ân is means and instrument to achieve that purpose.

قَدْ عَلِمْنَا مَا تَنقُصُ الْأَرْضُ مِنْهُمْ ۖ وَعِندَنَا كِتَابٌ حَفِيظٌ

50:4 The Divine Law of Conservation of actions is being pointed out to us in “We have with Us a Book that preserves” وَعِندَنَا كِتَابٌ حَفِيظٌ. Although the past appears to us as “gone”, our understanding of the concept of time is limited and every detail of the past, every action, every sound and every word that is being uttered will be conserved (cf. verse 17-18). “Do not follow and utter that of which you have no knowledge. Surely, the ear and eye and the heart, of all these, shall be called upon to account for it” (17:36). “Everything they did is (recorded) in scrolls, and everything, small and big, has been noted down” (54:53; 55:39)

أَفَلَمْ يَنظُرُوا إِلَى السَّمَاءِ فَوْقَهُمْ كَيْفَ بَنَيْنَاهَا وَزَيَّنَّاهَا وَمَا لَهَا مِن فُرُوجٍ

50:6 The verses draws attention to the existence of a beautiful, complex and flawless cosmos.

وَالْأَرْضَ مَدَدْنَاهَا وَأَلْقَيْنَا فِيهَا رَوَاسِيَ وَأَنبَتْنَا فِيهَا مِن كُلِّ زَوْجٍ بَهِيجٍ

50:7 Al-Ardz الْأَرْضَ is the body that appears flat. Madadnâ مَدَدْنَا – We expanded, stretched and fertilized. The word is derived from madda مدٌ meaning to expand, stretch, spread out, fertilize. Rawâsî رَوَاسِيَ are firm bodies, immovable anchors like the pegs of a tent. This word is derived from Rasâ راسا meaning to be firm (Qâmûs, Lane, Lisân). The expression “expanding earth” does not necessarily apply to our planet, but can also include the expanding universe with its planets, stars, galaxies and black holes as modern physics informs us. Therefore our cosmos is a tent-like construction with fixed anchor points to provide stability and includes objects falling on our earth and on other heavenly bodies that help maintain balance and act as fertilizers. All this apparently points to another Divine Law being applied to the universe, besides the Law of Conservation of actions mentioned in verse 4. It appears that in the frequent combination Samawât wa Al-Ardz, usually translated as the heavens and the earth, the word Al-Ardz الْأَرْضَ is used in the sense of the three space dimensions in modern language while the “heavens” in plural, of which the Qur’ân mentions seven, refers to another physical domain science has not yet grasped.

وَنَزَّلْنَا مِنَ السَّمَاءِ مَاءً مُّبَارَكًا

50:9 “Pure water full of blessing” is an allusion to Divine Revelations and life after death. Just like the dead land is brought to life again after every blessed rain, so shall be the Resurrection.

رِّزْقًا لِّلْعِبَادِ ۖ وَأَحْيَيْنَا بِهِ بَلْدَةً مَّيْتًا ۚ كَذَ‌ٰلِكَ الْخُرُوجُ

50:11 ‘Ibâd الْعِبَادِ is plural form of ‘abad عبد (- worshipper). ‘Abid عابد is the one who subjects himself to a rigorous spiritual discipline, working with all inherent powers and capacities to their fullest scope, in perfect harmony with and in obedience to Divine commandments. The purpose is to receive Allâh’s attention and thereby be able to assimilate and manifest in one’s self His Attributes. The blessings of “Divine Rain” and the products that are the results of this blessing mentioned in the foregoing verses 9 and 10 are at the service of Allâh’s worshippers who are raised to a new spiritual life.

أَفَعَيِينَا بِالْخَلْقِ الْأَوَّلِ ۚ بَلْ هُمْ فِي لَبْسٍ مِّنْ خَلْقٍ جَدِيدٍ

50:15 “Are We wearied with the first creation” provides another argument for the continuation of some kind of life after death. The question that was brought up in this verse is answered in verse 38 “No weariness touched Us”.

وَلَقَدْ خَلَقْنَا الْإِنسَانَ وَنَعْلَمُ مَا تُوَسْوِسُ بِهِ نَفْسُهُ ۖ وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ

50:16 “We know what suggestions his mind makes to him”وَنَعْلَمُ مَا تُوَسْوِسُ بِهِ نَفْسُهُ shows that the Divine Law of Conservation extends even to our thoughts although not a word is uttered. Two reasons are given for this: the All-Encompassing knowledge of the Creator, and His being nearer to us than our “jugular vein” حَبْلِ الْوَرِيد .

إِذْ يَتَلَقَّى الْمُتَلَقِّيَانِ عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ قَعِيدٌ

50:17 Here and in the following verse the Divine Law of Conservation pointed out in verse 4, “We have with Us a Book that preserves” is explained from another angle. The law of conservation also is an important concept in physics.

وَجَاءَتْ كُلُّ نَفْسٍ مَّعَهَا سَائِقٌ وَشَهِيدٌ

50:21 “And every soul shall come forth (to account for his deeds). He will be accompanied by (an angel) who shall drive it and (an angel) who shall bear witness. This means that everything which has been preserved (cf. 50:4) will become manifest on the Day of Resurrection.

لَهُم مَّا يَشَاءُونَ فِيهَا وَلَدَيْنَا مَزِيدٌ

50:35 “We will have in store much more [than] what they wish” is, according to some Gnostics, the view of the “Glorious Face” of Allâh. 51. CHAPTER سورة الذاريات

The Scatterers

(Revealed before Hijrah)

The peculiar characteristic of this Sûrah is that Divine truths have been explained in light of phenomena in physical nature. The symbolical epithets in the first four verses of this chapter, consisting of adjectival participles omitting the nouns that they qualify, have been interpreted in various ways. Since there is a consensus regarding the first of these participles al-Dhâriyâtالذاريات , as denoting the scattering winds, we may assume that the following three relate to different manifestations of the same phenomenon (Râzî.), namely to the life-giving function of wind, clouds, rain and cosmic fertilizers. Al-Dhâriyât may also be pointing symbolically to the Scatterers of Truth, who carry their blessed load, then speed along, reckoning with disbeliefs and with love and peace and then distribute and apportion the work by Allâh’s command. Attention is drawn in this description to a similar arrangement in the spiritual world by which truth gradually advances. Like moisture-laden winds that induce life in a seed by causing it to germinate and like the clouds that provide rain to the vast areas of parched land and make them blossom into new life, the Qur’ânic message will spread and quicken the spiritually dead to life.

إِنَّمَا تُوعَدُونَ لَصَادِقٌ

51:5 The promise may refer to the prophecies in the Holy Qur’ân as a whole.

ذُوقُوا فِتْنَتَكُمْ هَـٰذَا الَّذِي كُنتُم بِهِ تَسْتَعْجِلُونَ

51:14 Fitnakum فِتْنَتَكُمْ derived from fatana فنَنَ means to put gold in fire so as to remove all its dirt and impurities (Râghib). This verse clarifies the concept of “punishment” and the hell fire.

كَانُوا قَلِيلًا مِّنَ اللَّيْلِ مَا يَهْجَعُونَ

51:17 “They were in the habit of sleeping but a little at night” as they spent most of the night in prayer and remembering Allâh. Rûmî writes, “At the time of night prayer, when the sun slides down, the route the senses walk on closes and the route to the Invisible opens. The angels of sleep then gather and drive along the spirit. The spirit goes back to its old home; it no longer remembers where it lives and loses its fatigue.”

وَفِي أَمْوَالِهِمْ حَقٌّ لِّلسَّائِلِ وَالْمَحْرُومِ

51:19 All that a Muslim possesses is a trust to the benefit of which other persons are also entitled. Those who can express their needs, as well as those who are unable to, all have a right in it. The words Al-Mahrûm الْمَحْرُومِ “who could not ask” applies to all living creatures. . It can apply to human beings, who are debarred from earning due to physical infirmity and, out of self-respect, shame or for any other reason do not ask for help. The word can also apply to non-human creatures.

وَفِي الْأَرْضِ آيَاتٌ لِّلْمُوقِنِينَ

51:20 His creation is bearing witness to His existence (cf. 6:95-99; 59:24; 13:2-3).

وَفِي أَنفُسِكُمْ ۚ أَفَلَا تُبْصِرُونَ

51:21 Our inner voice, our subconscious also bears witness to His existence (cf. 10:31-34; 6:100). This and the previous verse mirror the two Divine Attributes of Allâh – He is the Manifest and He is the Hidden One (57:4).

وَمِن كُلِّ شَيْءٍ خَلَقْنَا زَوْجَيْنِ لَعَلَّكُمْ تَذَكَّرُونَ

51:49 “The creation in pairs” is not necessarily limited to the living creation. It may also include physical matter.

وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ

51:56 This verse informs us about the great and noble purpose of our existence. Li-Ya‘budûn لِيَعْبُدُونِ – “So that they worship” – for ‘ibâdat عِبادت see 50:11). This is a simple and concise answer to the question of the purpose of life, a question that common folks as well as philosophers have ever struggled with. The innermost purpose of our creation is our cognition of the existence of God – and hence our conscious willingness to conform our existence to whatever we may perceive of His Will and plan. Our life and death, eating and sleeping are all ‘ibâdat if they are according to His Will and plan. It is this twofold concept of cognition and willingness that gives the deepest meaning to what the verse describes as worship – ‘ibâdat. This call does not arise from any need on the part of the Creator who is Self-sufficient and Infinite in His power, but is designed as an instrument for the inner development and the benefit of the worshipper. For the discussion on Jinn see verses 6:128; 15:27 and 7:38; refer to 18:50; 27:17; 34:41; 41:25; 46:18; 46:29; 55:33; 72:5; 114:6.

52. CHAPTER سورة الطور

The Mount Sinai

(Revealed before Hijrah)

Mount Sinai (al-Tûr الطُّورِ) is mentioned in the first verse of this chapter and lends it its name. It was on al-Tûr where Moses received the revelation, which not only embodied the Divine Law according to the needs of that time, but also other prophecies about the appearance of a great Divine Prophet. (Deut. 18.18 and 33.2). The advent of the Holy Prophet (pbuh) is likened to the advent of Moses (73:16).

وَالطُّورِ ﴿١﴾ وَكِتَابٍ مَسْطُورٍ ﴿٢﴾ فِي رَقٍّ مَنْشُورٍ ﴿٣﴾ وَالْبَيْتِ الْمَعْمُورِ

52:1-4 Wa al-Tûr وَالطُّورِ is an expression to express “Mount al-Tûr, where We talked to one (i.e. Moses)”. The chapter opens with an emphatic reference to the Qur’ân and the Holy Prophet (pbuh) and the Revelations of Moses, the elevated city of Makkah and states that all these bear witness to the truth of the Holy Prophet (pbuh).

وَالْبَحْرِ الْمَسْجُورِ

52:6 “The dry and empty sea” is a desert. These words are truly applicable to the environment of Moses, just as they are true in the case of the Holy Prophet (pbuh). Thus, a similitude has been set up between the two.

مُتَّكِئِينَ عَلَىٰ سُرُرٍ مَّصْفُوفَةٍ ۖ وَزَوَّجْنَاهُم بِحُورٍ عِينٍ

52:20 The noun Hûr حُور – usually translated into English as houries (cf. 44:54; 52:30; 55:72) leads to misunderstanding of the message being delivered. حُور Hûr is a plural of ahwar أحور (masculine) and of houra حُورَ (feminine). The word ahwar means pure and clear intellect (Lisân), and it stands for purity and beauty (Ibn Jarîr; Râzî; Ibn Kathîr). The word hûr is a common gender for both male and female. In its feminine connotation, quite a number of the earlier commentators, among them Hasan Basrî, understood it as signifying the righteous among the women of humankind (Ibn Jarîr). Therefore, the term hûr applies to the righteous of both sexes. It is nowhere used in the sense that men shall be given fair virgin maidens in marriage (see also 56:34-38; 44:54). This is aproduct of male confused mind.

وَيَطُوفُ عَلَيْهِمْ غِلْمَانٌ لَّهُمْ كَأَنَّهُمْ لُؤْلُؤٌ مَّكْنُونٌ

52:24 Ghilmân غِلْمَانٌ are their sons in the sense of aulâd-u-hum اولادھم, as clarified by Shaukanî, and Baidzawî. It is wrong to translate the word as slaves. Abraham did not receive the glad tidings of a slave (ghulâmغلام ) but a son (37:101) and Zachariah did not pray for a slave in 19:20. The verse is a continuation of what has been said in the verse 52:21, “We shall unite with those who believe, their children who follow them in Faith”. The subject matter is also mentioned in 76:19 “Their sons of perpetual bloom shall go around them” and in verse 56:17 the word wildân ولدان (- the sons) is used instead of ghilmân غِلْمَانٌ to express the same meaning. In verse 56:17 the word mukhallid مخلٌد that also means one who is grey-haired is used to describe the sons (wildân ولدان)

أَمْ خُلِقُوا مِنْ غَيْرِ شَيْءٍ أَمْ هُمُ الْخَالِقُونَ

52:35 According to Shaukânî minn من stands for lâ لا conveying the meaning, “Have they been created without a creative agency for nothing and without any purpose?” This and the following verses give an answer to three questions: Who created them? Why were they created? Out of what were they created? (cf.: 17:88; 11:13; 10:38)

53. CHAPTER سورة النجم

Parts of the Revealed Qur’ân

(Revealed before Hijrah)

Al-Najm النَّجْمِ- the star, is taken from the very first word of verse and symbolically refers to the Holy Qur’ân and the Holy Prophet (pbuh). This chapter has a special relation to the subject of the truthfulness, majesty and purity of the Holy Qur’ân and of the Holy Prophet (pbuh). It describes both the beauty and the nobility of the highest status a human being has ever achieved in the person of the Prophet of Allâh (pbuh). The attributive words describing the majesty of the Holy Prophet (pbuh) have never been used for any human being before in any Divine Book. The titles of the chapter indicates that, just as people find orientation in the stars and their movement, determining the course and direction of their journey by them, likewise are they led on their spiritual journey by a star par excellence.

وَالنَّجْمِ إِذَا هَوَىٰ

53:1 Al-Najm النَّجْمِ literally means the star. Hawâ هَوَىٰ means the rising and the setting. Thus the literal translation can be, “And the star when it rises (or sets)”. Al-Najm النَّجْمِ is the star from which people find the right direction (16:16). Metaphorically it can be applied to the Holy Qur’ân, which guides people to find the right direction and reach the goal.

Najam نجَم is derived from the verb najama äنَجَمَ that means it appeared, began, ensued or proceeded in instalments. It also denotes also the unfolding of something that comes or appears gradually, as if by instalments (Tâj, Lisân, Lane). In this chapter, the word najam has been from the very beginning applied to each of the gradually revealed parts of the Qur’ân. This was the interpretation of this verse given by Ibn ‘Abbâs (Ibn Jarîr). This interpretation is regarded as fully justified by Râghib, Zamakhsharî, Râzî, Baidzawî, Ibn Kathîr and other authorities. Râghib and Ibn Kathîr in particular point to the phrase Mawâqi al-Najûm مواقع النجومin 56:75, which undoubtedly refers to the step-by-step revelation of the Qur’ân. Just as the star rises, reaches its height and then descends, so did the Holy Prophet (pbuh) rise to the zenith of morality, received the Greatest Revelation and descended with it to humanity to deliver the message (cf. verse 7).

مَا ضَلَّ صَاحِبُكُمْ وَمَا غَوَىٰ

53:2 The verse points out two characteristics a guide for humanity should possess. In the first place he should not be ill-informed (- Dzalla ضَلَّ), a possessor of corrupt ideas, or someone who forgets. Secondly he should not be an outsider or a stranger whom nobody knows, but should be one who had passed the greater part of his life among the people so that his character traits are known (- Sâhibukum صَاحِبُكُمْ – your comrade). He should be a man of action subscribing to noble ideals and able to live up to them – a sure and safe guide mâ Ghawâ ماغوئ – who has not erred. The emphasis on him being their comrade, companion and fellow man (-Sâhib-u-kum صَاحِبُكُمْ) serves to remind one that the Holy Prophet (pbuh) was publicly known to have led a life of unblemished purity and therefore the message he was conveying should be given proper consideration.

وَمَا يَنطِقُ عَنِ الْهَوَىٰ

53:3 Another criterion for a spiritual guide is that he should earn his own livelihood. He should not depend on the money of his followers in the name of the religion he preaches or say anything out of his own fanciful desire in order to obtain any personal benefit.

The verse also tells us that the impression received by the Holy Prophet (pbuh) in the Revelation is neither an error of his heart nor a deception by others, nor does he speak out of selfish motives. He was given true knowledge and he did not err in theory and practice. He acted according to that knowledge and did not deviate in the least from the principles he presented.

فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَىٰ

53:9 This figurative description of the Holy Prophets approach is based on an ancient Arabic figure of speech and is meant to convey the idea that the Holy Prophet (pbuh) attained the utmost nearness to Allâh, which is possible for a human being to attain. The Holy Prophet (pbuh) scaled the heights of spiritual Ascension and sought an approach so near to Allâh, until all distance between them disappeared and became as it were, “one chord to two bows”. The proverb reminds us of an ancient Arab custom according to which two persons who pledge each other firm friendship joined their bows in such a way that they appeared as one and then they would shoot an arrow from that combined bow, symbolizing that they had become like a single person and that an attack on one would be considered an attack on the other. They say, ramai-na ann qausin wâhid رمينا عن قوس واحد meaning, “They shot at us from one bow” (Tâj). This stage has been elaborated in verse 8:17, “It was not you (the Prophet) who threw (a handful of small stones) when you did apparently, but it was Allâh who threw”. A similar message is conveyed in verse 48:10 in the words, “Those who swear allegiance to you as a matter of fact swear allegiance to Allâh”. “It is Allâh’s hand (and not the hand of the Prophet) over their hands”. In spite of this nearness, the Holy Prophet (pbuh) remains a human being (18:110) and His humble servant (see verse 10). The two bows also seem to indicate the Holy Prophets (pbuh) twofold perfection; his nearness to Allâh and his service to humanity (see verse 8).

مَا كَذَبَ الْفُؤَادُ مَا رَأَىٰ

53:11 The revelation to the Prophet was not an illusion and his mind made no mistake in the interpretation of that which he saw. The illusion is in the minds of those who doubt and have false ideas about Revelation. Fu’âd الْفُؤَادis generally translated as heart, which is rather indirect and limits the meanings of the word. It may be translated as, intellect and the power of understanding and reflection in the mind.

عِندَ سِدْرَةِ الْمُنتَهَى ٰعِندَهَا جَنَّةُ الْمَأْوَىٰ

53:14 Sidrah سِدْرَةِ – the lote-tree. The leaves of this tree are always clean and possess the ability to preserve a dead body for some time due to their anti-septic properties. The lote-tree is immune to the poisonous effects. No specific lote-tree in a particular place in Arabia is referred to. Such a notion is refuted by the next statement, “Near where also is the garden, which is the real eternal abode”. Explaining the expression, Râghib suggests that owing to the abundance of its leafy shade, the word appears in the Qur’ân as well as in the sayings of the Holy Prophet (pbuh) as a symbol of the shade of Paradise (56:28). It is an exalted “place”, which was chosen for the Holy Prophet (pbuh) for Divine favours. The qualifying term al-Muntahâ الْمُنتَهَى – at the farthest end, is indicative of the fact it is a place beyond the confines of human knowledge. Sadir سَدَر is derived from the same root meaning the sea (Tâj). Thus, the expression indicates that at that stage a sea of endless vistas of Divine knowledge and eternal realities were opened up for him. It also means to signify that the spiritual knowledge and intellect of the Holy Prophet (pbuh) was perfect, of a quality that could exercise antidote influences on the suffering humanity (Ibn Jarîr). The verse also signifies that the Revelation given to the Holy Prophet (pbuh) in the form of the Holy Qur’ân is not only itself immune like the lote-tree, but is eminently fitted to save and preserve humankind from becoming corrupt and spiritually dead.

إِذْ يَغْشَى السِّدْرَةَ مَا يَغْشَىٰ

53:16 “When the sublime thing which was to cover Sidrah السِّدْرَةَ had covered it” is a phrase deliberately vague indicative of the inconceivable majesty and splendour attached to this symbol of Paradise, which no description can illustrate and no definition can embrace.

أَفَرَأَيْتُمُ اللَّاتَ وَالْعُزَّىٰ

53:19 After pointing out that the Holy Prophet (pbuh) was granted true insight into some of the most profound verities, the verse draws our attention to false symbols, which people so often choose to invest with Divine Attributes, qualities and powers. In this instance, by way of example and contrast to the blasphemous imagery of the pagans epitomized in the triad of Lât, Manât and ‘Uzza. The three goddesses were regarded by them as God’s daughters. The verse also applies indirectly to the trinity of the Christians.

A sect called Zandîqs (Znâdiqat ذنادقة) who claimed to be Muslims, but was in fact hypocrites (9:101) added a sentence after this verse that read as follows: These are the high deities, whose intercession will be accepted. This sentence fitted nicely into the wishful thinking of these hypocrites. They claimed that the Holy Prophet (pbuh) uttered these verses at the end of this verse in order to please the Makkans. Although in the entire Muslim world at all ages, no Qur’ân ever existed that contained these additional words, still the verse has been a target of attack by Christian missionaries based on the claims of the Zandîqs. Not only do the first six verses of this chapter strongly reject such a notion, but dozens of Qur’ânic verses reject this claim (cf. 69:43-48; 17:74). In fact such a sentence would be in total contradiction to the entire Qur’ânic teachings. Abû Bakr Baihaqî, Ibn Hazm, Râzî, Ibn Kathîr and other great Islamic authorities, all have taken a clear stance on this fabrication of the Zandîqs and strongly rejected their blasphemy. The claims of the Zandîqs that this was transmitted in the form of a Hadîth are baseless, and such a Hadîth is nowhere to be found in authentic Traditions of the Holy Prophet (pbuh). Baidzawî states that whosoever has invented this sentence is a mardûd – a rejected hypocrite (9:101).

أَلَكُمُ الذَّكَرُ وَلَهُ الْأُنثَىٰ

53:21 In view of the contempt these pagans felt for their female offspring (16:57), their attribution of daughters to Allâh was absurd and denigrating towards Allâh. Irrespective of the blasphemous belief in Gods having off-spring of any kind, their ascribing to Him what they themselves despised, belie their alleged reverence for Him whom they too regarded as the Supreme Being. This point is stressed with irony in the next verse.

وَكَم مِّن مَّلَكٍ فِي السَّمَاوَاتِ لَا تُغْنِي شَفَاعَتُهُمْ شَيْئًا إِلَّا مِن بَعْدِ أَن يَأْذَنَ اللَّهُ لِمَن يَشَاءُ وَيَرْضَىٰ

53:26 Shafâ‘at شفاعت means intercession. According to the verse, nobody can be considered deserving of intercession for the position he holds, the high status he commands, for his love for someone or for the vastness of his knowledge. Intercession is accepted only from one who conforms to Allâh’s will and with whom He is pleased. All types of intercession belong to Allâh (cf. 4:85; 43:86; 53:26).

الَّذِينَ يَجْتَنِبُونَ كَبَائِرَ الْإِثْمِ وَالْفَوَاحِشَ إِلَّا اللَّمَمَ ۚ إِنَّ رَبَّكَ وَاسِعُ الْمَغْفِرَةِ ۚ هُوَ أَعْلَمُ بِكُمْ إِذْ أَنشَأَكُم مِّنَ الْأَرْضِ وَإِذْ أَنتُمْ أَجِنَّةٌ فِي بُطُونِ أُمَّهَاتِكُمْ ۖ فَلَا تُزَكُّوا أَنفُسَكُمْ ۖ هُوَ أَعْلَمُ بِمَنِ اتَّقَىٰ

53:32 This verse deals with morality and sin. In the beginning, the sins are minor, but as they are repeated, they take the form of major sins. Attention is therefore drawn to the admonition that we should carefully guard against the roots of evil and ask for forgiveness for minor moral lapses in order to avoid sliding into evil that is more serious. It is further stressed that a human being should always be striving for something good. Nothing good can be achieved by remaining passive. Another lesson is that no one can become a Saint or become Holy by self-designation or by nomination.

54. CHAPTER سورة القمر

The Moon

(Revealed before Hijrah)

This is the fifth of the group of seven Qur’ânic chapters, that began with chapter 50. As Râzî points out, the first verse of this chapter appears almost like a continuation of the last verses of the preceding one – especially 53:57, “that the Hour of punishment that was to come has drawn nigh”, (أَزِفَتِ الْآزِفَةُ) and the present chapter opens with the expression “that the threatened Hour has almost arrived”, (اقْتَرَبَتِ السَّاعَةُ) it is at their very door. This chapter is a supplement to the preceding one. The theme of the chapter is explained by the refrain “Indeed, We have made the Qur’ân easy for admonition and to understand, follow and remember. But is there anyone who would take heed?” وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِن مُّدَّكِرٍ. This statement is repeated six times in the Sûrah. That is to say that it contains such injunctions as can be easily followed and put into practice by every person. It also means that the most difficult problems are dealt with in the Book in the easiest and most comprehensible style. This collective quality of the Holy Qur’ân is beyond human power to achieve. It has been revealed in Arabic, easy to understand and follow. The follower of this Book can participate and exercise lasting influences on the literature of every language.

اقْتَرَبَتِ السَّاعَةُ وَانشَقَّ الْقَمَرُ

54:1 Shaqq شَقَّ is to cleave, burst or pierce (Lane). Shaqq al-Qamar شَقَّ الْقَمَرُ means, cleaving, exploding, piercing or bursting on the moon. At the time of the Holy Prophet (pbuh), the moon was the national emblem of the Arabs and symbol of their power, just as the sun was the national emblem of the Persians. With reference to this symbol, the verse would denote that the hour of the destruction of the power of pagan Arabs, with which they were threatened in 53:58 has already arrived. Thus, the verse constituted a mighty prophecy, which met with a remarkable fulfilment nearly eight years after its announcement.

It was the insistent demand of the disbelievers of Makkah that the Holy Prophet (pbuh) should come forward with a miracle (Bukhârî; Abû Muslim). As a result of this demand Shaqq al-Qamar شَقَّ الْقَمَر was announced, a natural phenomenon of unusual importance occurred and the disbelievers did not deny it but instead called it a tremendous illusion (Baihaqî). This incident is recorded in reliable collections of Hadîth and has been narrated successively in the traditions of reliable authorities and reported by such a learned companion of the Holy Prophet (pbuh) as Ibn Mas‘ûd. Other companions of the Holy Prophet (pbuh) also observed and reported an unusual phenomenon. It may have been the falling of meteorites or a large meteorite on the surface of the moon visible to the naked eye because of the moons proximity to the earth. According to some writers, like Imâm Râzî and Shah Abdul ‘Azîz it was a half lunar eclipse.

This verse has been a target of attack, particularly from the followers of Arya Samâj from India, for being something against the laws of nature and against common sense. This objection may appear justified when one takes the literal meaning of the word shaqqشَقَّ as cleaving or bursting into two separate parts. On the other hand the falling of meteorites on the surface of the moon visible to the naked eye and a half-lunar eclipse would be as miraculous to the observer without contravening the physical laws of nature. Moreover, the event is supported by historical evidence from India. In a book of history called Târîkh Farishta it is written that an Indian Raja around 600 CE witnessed an unusual phenomenon on the surface of the moon. This corresponds to years of the advent of the Holy Prophet (pbuh).

There should not be any problem in accepting the falling of meteorites or a large meteorite on the surface of the moon visible to the naked eye as a miracle. The objection can be solved by declaring it a phenomenon within the laws of nature, similar to that which occurred in the year 1994 when a series of meteorites bombarded and cleaved the surface of Jupiter. Because of the nearness of the moon, such a cleaving or bursting could be seen with the naked eye at the time of the Holy Prophet (pbuh), both in Arabia and India, whereas in the case of Jupiter, powerful telescopes were required to observe and photograph the event. The phenomenon becomes a “miracle” when it occurs at the instant demand of the disbelievers at the time of the advent of a Prophet of Allâh.

مُّهْطِعِينَ إِلَى الدَّاعِ ۖ يَقُولُ الْكَافِرُونَ هَـٰذَا يَوْمٌ عَسِرٌ

54:8 The comparison with the fate of other people whose events are narrated by way of illustration shows that the punishment will not only be inflicted in the Hereafter but to some extent also in this life.

وَلَقَدْ رَاوَدُوهُ عَن ضَيْفِهِ فَطَمَسْنَا أَعْيُنَهُمْ فَذُوقُوا عَذَابِي وَنُذُرِ

54:37 According to Ibn ‘Abbâs the expression fa-tamasnâ ‘ayuna-hum فَطَمَسْنَا أَعْيُنَهُمْ – “We put a covering on their eyes”, denotes veiling of something from ones consciousness. Hence, the phrase may be understood that Allâh deprived them of all moral insight because of their evil propensities (36:66).

سَيُهْزَمُ الْجَمْعُ وَيُوَلُّونَ الدُّبُرَ

54:45 “Soon that united force shall surely be routed. They will turn (their) backs” is a reference to the Battle of the Confederates. (cf. 33:9). United forces of Arab tribes, joined with some Jewish tribes, attacked Muslims in Madînah. The verse contains a great prophecy when one considers the time of its revelation. These words were revealed in Makkah, years before the Holy Prophets (pbuh) migration to Madînah and years before his victory over the army of the Confederates (see 33:9 onwards). This was the period when he still had only very few followers. The Holy Prophet (pbuh) came out facing the battlefield, reciting this verse. This is also a reference to the prophecies of the Holy Qur’ân regarding other victories of the Muslims. Verses 38:11 and 54:45 were both revealed before Hijrah in the earlier days, when the opponents of Muslims boasted over their unity.

وَكُلُّ صَغِيرٍ وَكَبِيرٍ مُّسْتَطَرٌ

54:53 The Divine Law of Conservation is pointed to in this verse (cf. 50:4; 55:39; 17:36).

55. CHAPTER سورة الرحمن

The Most Gracious

(Revealed before Hijrah)

The chapter is titled after the name of the Divine Being Al-Rahmân الرَّحْمَـٰنِ – The Most Gracious (cf. 17:110), Who bestows existence upon all living creatures. The entire chapter deals with the beneficence of Allâh in the material and spiritual realms. At the same time, it is the sixth of the series of seven chapters dealing with Revelation. The sending of Revelation is especially connected with the Divine attribute Al-Rahmân. The revelation of the Holy Qur’ân is also an act of Divine grace (Rahmânîyyat).

The form and style of this Sûrah is highly poetic. The rhyme is in the dual grammatical form and repeats the refrain, Which of the benefactions of your Lord will you twain then deny? فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ. This refrain is interspersed 31 times among its 78 verses. The argument implies that although things are created in pairs (51:49) there is an underlying unity through the Nourisher to perfection in the favours, which He bestows, and in the goal to which they are marching. The dual form of address appearing in this refrain refers to the males and the females (verse 13), to the leaders and their followers (verse 15), to the people of the two easts and the people of the two wests (verse 17), to the skilful and the unskilful (verses 21, 33), to the rich and the poor (verse 23), to the believers and the disbelievers (verse 31), to the two powerful hosts, armies or big powers (verse 31), to the body of jinn – the fiery natured arrogant people – and the humble people (verse 33), to the sinners and their leaders, to the two contrasts of the nature and or the two contrasts in human thought, the imaginable and the unimaginable (verse 52), to the two extreme points, to the two classes of the faithful (verse 62). The dual form is also used to impart emphasis in order to denote the dignity of the commandment (see also 23:99; 50:25). The Holy Prophet (pbuh) said that when the verse is recited the hearer should respond by saying: None of Your favours, O Lord, do we deny and to You is all praise.

55:1 Al-Rahmân الرَّحْمَـٰنِ – is “The Most Gracious and Merciful”. This Mercy is not bestowed as a reward for any action of ours. It is by the blessing of this grace that everything lives, eats, and has its sustaining needs fulfiled. It is through the operation of this grace that a human beings requirements of life are provided – the sun for heat, light and energy, air for breathing and water for drinking. It is the blessing of this Grace that from the earliest moment, all that is needed for spiritual development such as the capacities of rational thinking and speech, embedded love for the Creator, and innate drive for worship and the capacity to receive Divine Revelation have been provided.

Every created thing is the object of His Mercy. Rahmânîyyat رحمانيتis His Essence and His Grace, and being Merciful is His Attribute. His Mercy embraces everything and permeates all objects of creation. It has precedence over all His other Attributes. Every created thing is the object of His Mercy. The Mercy of Allâh flows in all created things and courses through His Selves and the Essences. The rank of Mercy is epitome to those who perceive and sublime to those of discursive mind.”

خَلَقَ الْإِنسَانَ

55:3 Al-Insân الْإِنسَانَ – “The human being”. It should be noted that the word used here is not simply insân إنسان but Al-Insân. This can signify here the perfect man, any person who becomes the recipient of Divine Revelation, a prophet or the Holy Prophet (pbuh) in particular. As the Holy Qur’ân is the culmination of Divine Revelation, in it the Divine Attributes found their most perfect manifestation. The two Muslim mystics who have elaborately discussed this idea are Ibn al-‘Arabî and ‘Abdul Karîm Jillî in Al-Insân al-Kâmil الكامل الْإِنسَانَ.

عَلَّمَهُ الْبَيَانَ

55:4 Al-Bayân الْبَيَانَ – “Intelligent and distinct speech”, applies to both thought and speech, in as much as it comprises the faculty of making a thing or an idea apparent to the mind and conceptually distinct from other things or ideas; it also comprises the power to express this cognition in spoken or written language (Tirmidhî). So the Most Gracious Lord attributed the teaching of intelligent and distinct speech, Al-Bayân, to Himself and not to human reflection. Here we come to know that there is a station beyond reflection that bestows upon human beings knowledge of various things. The Holy Prophet (pbuh) said there is a knowledge that has the guise of the Hidden. When it is mentioned, none denies it but those who are deluded about Allâh. There is thus a connection between this verse and the foregoing verse – He created the perfect human being – al-insân al-kâmil.

وَالسَّمَاءَ رَفَعَهَا وَوَضَعَ الْمِيزَانَ ﴿٧﴾ أَلَّا تَطْغَوْا فِي الْمِيزَانِ ﴿٨﴾ وَأَقِيمُوا الْوَزْنَ بِالْقِسْطِ وَلَا تُخْسِرُوا الْمِيزَانَ

55:7-9 Al-Mîzân الْمِيزَانِ means balance and harmony. It is also used for a scale. The word is repeated three times. Al-Mîzân الْمِيزَانِ at its first occurrence refers to the delicate balance of forces needed to sustain the heavens. No doubt, we see a perfect harmony and balance in the celestial bodies and planets. Al-Mîzân expresses a state of cosmic equilibrium and perfection. Equilibrium is associated with the instrument of the scale and with justice. Balance in the cosmos is cited first to refer to the balance of the laws of nature, the ecological and the social balance. Just as the violation of the cosmic balance will bring the cosmos into chaos and disharmony, so will the violation of environmental balance and social justice cause chaos and disharmony that will harm humanity. The verses aims to create an ecologically sustainable society rooted in environmental protection, social justice and democracy. Philosophical roots of environmentalism can be traced back to these verses. Râbia al-Basarî the great sage quoted that Allâh said, “O Children of Adam! I have created you for My delight, and I have brought forth the creation for your pleasure. Therefore do not corrupt what I have created for Myself with what I have created for you”.

رَبُّ الْمَشْرِقَيْنِ وَرَبُّ الْمَغْرِبَيْنِ

55:17 The words may refer to the extreme points of sunrise and sunset in summer and in winter. Moreover, every point on earth, relative to other points, is an east and a west (see 37:5; 70:40).

مَرَجَ الْبَحْرَيْنِ يَلْتَقِيَانِ بَيْنَهُمَا بَرْزَخٌ لَّا يَبْغِيَانِ

55:19 Al-Bahrain الْبَحْرَيْنِ – signifies the two bodies of water, which are specified in the following verses. These are apparently the Red Sea and the Mediterranean Sea, and the Atlantic Ocean and the Pacific Ocean, because these are rich in corals and pearls, of which reference is made in the following verse 22. The verse embodies a great prophecy, which was fulfilled by the construction of the Suez and the Panama canals.

وَلَهُ الْجَوَارِ الْمُنشَآتُ فِي الْبَحْرِ كَالْأَعْلَامِ

55:24 “And to Him belong the ships raised aloft in the sea like mountain peaks” is the reference to ships as belonging to Allâh. Here, the reference is to the nature of human intelligence and inventiveness, which expresses itself in all that human beings are able to produce (see also 42:32-34).

كُلَّ يَوْمٍ هُوَ فِي شَأْنٍ

55:29 “Every moment He manifests Himself in a new state (of glory)”. Here Yaum يَوْمٍ is translated as ‘every moment’. This implies that universe is in a perpetual process of change.

يَا مَعْشَرَ الْجِنِّ وَالْإِنسِ إِنِ اسْتَطَعْتُمْ أَن تَنفُذُوا مِنْ أَقْطَارِ السَّمَاوَاتِ وَالْأَرْضِ فَانفُذُوا ۚ لَا تَنفُذُونَ إِلَّا بِسُلْطَانٍ

55:33 There are three words in the Arabic language to express the meaning of “if”. They are – idha إذ, inn إن, and lau لَؤ. Idha إذَ expresses the possibility, inn إِنِ is used if achievement is hypothesised, and lau لَؤ when unachievability is hypothesised. In the verse under comment the word used is inn إِنِ, so it is an achievable hypothesis expressed by the word inn إِنِ, and thus the Holy Qur’ân suggests the possibility of its realisation under certain conditions. For the discussion on jinn see verses 6:128; 15:27 and 7:38; refer to 18:50; 27:17; 34:41; 41:25; 46:18; 46:29; 51:56; 72:5; 114:6.

يُعْرَفُ الْمُجْرِمُونَ بِسِيمَاهُمْ فَيُؤْخَذُ بِالنَّوَاصِي وَالْأَقْدَامِ

55:41 The Divine Law of Conservation is pointed out to us in this verse. The sinners will find all that they ever wrought facing them (18:49), on that day, their own tongues, hands, and feet will also bear witness against them (24:24), and their ears, eyes, and skins will bear witness against them as to what they had been doing (cf. 50:4; 54:53; 17:36).

وَلِمَنْ خَافَ مَقَامَ رَبِّهِ جَنَّتَانِ

55:46 The two gardens can also signify: 1) A garden of bliss here in this life and a garden in the Hereafter. The garden of this life is the spiritual bliss and peace of mind, which the righteous find here. 2) A Paradise that will comprise both spiritual and physical joys (Râzî). 3) Worldly conquests, which the Muslims were promised. 4) The two fertile valleys watered by two sets of waters, those of the Tigris and of the Nile. 5) The two gardens of prosperous Sheba (34:15) and the two gardens of the Christian nations (18:32; see also 10:64; 41:31). Thus, the meaning of “two gardens” should not be limited to one aspect.

“The fear of Lord” is different from the fear humans have from tyrants. The true believer knows with certainty that the security is from Allâh. The one who fears stays close to his Lord. His heart finds peace through this nearness. The Divine nearness is such that Allâh causes them to fear Him with a fear different from our human fear of lions or other savage beasts, and of tyrants. He reveals to His servants that He is the only source of pleasure and ease, and He reveals to His servants with His exquisite beauty, and the servant is afraid of losing the attention of His Lord. Whosoever really fears the torment of the Hereafter and the Day of Judgment standing before the Absolute Judge, cannot but act in accordance with the pleasure of the great Creator. “Allâh cautions you against His retribution” (3:27) as “He knows what is in your minds” (2:235). The fear of Allâh is a protection (- Maghfiratالمغفرة ) from the harms of our misdeeds, and His protection is the strongest of all protections. “Fear Allâh and fear the fire” (3:130-131) is His Command (see also 67:12).

فِيهِمَا عَيْنَانِ تَجْرِيَانِ

55:50 ‘Ainân عَيْنَانِ – “Two springs”, which may symbolize the two sources of knowledge – Wahî وحي – experience of Revelation and the knowledge obtained through observation and intellectual analysis (Baidzawî). The one is for doing the duty to our Creator and the other for our fellow-beings.

فِيهِمَا مِن كُلِّ فَاكِهَةٍ زَوْجَانِ

55:52 Dzawjân زَوْجَانِ – “Two pairs”. One of these two pairs is known in the present world through cognition or sensation and is imaginable based on our experiences. The second pair is strange, not yet known to us, and as such yet unimaginable to us (Zamakhsharî). The verses that follow tell us about “two pairs” of Paradises (see verse 46 and the verse 62).

وَمِن دُونِهِمَا جَنَّتَانِ

55:62 The faithful are spoken of in the very next chapter as belonging to two classes: His blessed ones (56:8) and His chosen ones (56:10). Both of them shall have their own two paradises.

مُدْهَامَّتَانِ

55:64 The colour green is often used in the Holy Qur’ân to represent ever fresh life. In verse 48 above, the gardens are described as having many varieties of trees, pointing to the gardens vast extent. Here the gardens are described as dark green with foliage inclining to blackness, also indicating intensity. It is the shortest verse of the Holy Qur’ân.

حُورٌ مَّقْصُورَاتٌ فِي الْخِيَامِ

55:72 “Pure and chaste houris confined to (their goodly) pavilions” are those servants of Allâh that He has chosen for Himself and confined into pavilions so that no ordinary gaze shall fall on them. They did not make themselves noticeable with miracles (- karamât). People do not point at them and take notice of them because of their piety. They are hidden guardians of the universe. Their hidden holiness continues in the Hereafter. Abû Umâma transmitted the following Hadîth Qudsî: “Among the most intimate of Me of My saints are the believers of humble means who find their pleasure in Prayer, worshipping their Lord in the most beautiful way secretly and openly. These saints are hidden among the people. They are not always pointed out, their death comes swiftly and their mourners are few”.

56. CHAPTER سورة الواقعة

The Great Event

(Revealed before Hijrah)

From chapter 50 (Qâf ق) until its closing, the Holy Qur’ân generally deals with the continuation of arguments pertaining to the Divine Revelation, the prophethood of the great Messenger of Islam, the Divine reality of the Holy Book of Allâh, and the Truth about the Hereafter. The first phase of the group of seven chapters beginning with chapter 50, are very similar in tone and tenor and all shed light on the bright and glorious future of Qur’ânic teachings, foretelling many of the greatly important events that shall come to pass in this world and in the Hereafter. Their fulfilment in this world will bear testimony to the truthfulness of the other prophecies about the life to come— when the prophecy about the repudiation of idolatry will see its fulfilment in this life, our attention is naturally drawn to the inescapable conclusion that the Resurrection is also an undeniable fact.

وَالسَّابِقُونَ السَّابِقُونَ

56:10 Al-Sâbiqûn السَّابِقُونَ – “The foremost”. The word is repeated twice to give force and dignity, and to indicate that the foremost are the leaders on the earth as well as in the Hereafter, as they were the foremost in accepting and practicing the Faith. Gifts given to Sâbiqûn سابقون mentioned in verses 10-26 of this chapter closely resemble those gifts that have been mentioned in verses 46-61 of the previous chapter.

يَطُوفُ عَلَيْهِمْ وِلْدَانٌ مُّخَلَّدُونَ

56:17 Wildân وِلْدَانٌ – Their own sons; in the sense of aulâd-u-hum أولادهم, as clarified by Shaukânî, and Baidzawî. The subject matter is also mentioned in 76:19 where we read their “sons of perpetual bloom shall go around them” and in the verse 52:24 the word ghilmân عِلمان (-the sons) is used instead of wildân to express the same meaning. Mukhallid مخلدٌ also means one who is grey-haired.

فِي سِدْرٍ مَّخْضُودٍ

56:28 While describing the blessings of Paradise, special mention is made of Sidrah سِدرة – a thornless lote-tree – side by side with those of a garden of clustered banana trees. This is to signify something beyond the farthest end of human knowledge (cf. 53:14-16). The Sidrah tree grows in a dry desert and the clustered banana trees need plenty of water.

عَلَىٰ سُرُرٍ مَّوْضُونَةٍ

56:15-37 In these verses the description of Paradise with words such as Abkâra أبكار, ‘Urubâ عُرُبا and Atrâba أُترابا are objected to by non-Muslims and those who are weak in their faith. They bring these words in connection with female houris and virgins who are waiting for the believers in Paradise. Ignorance of the classical Arabic language and expression is the cause of this widespread assumption. This objection ignores what the Holy Qur’ân says at other places while describing the Paradise. These words describe the utmost beauty of the Paradise. Verses 13:35; 47:15; 57:12 and others clearly convey that the description given for Paradise is only symbolic, and the fact remains that “no soul knows what comfort lies hidden from them in the form of a joy for the eyes as a reward for their righteous deeds” (32:17); and again, “Wing your ways to the protection of your Lord and to Paradise whose expanse is as vast as the heaven and the earth” (3:133; 57:21), in other words no one can conceive the reality and vastness of the Paradise.

The words Abkâra أَبْكَارًا, ‘Urubâ عُرُبًا and Atrâba أَتْرَابًا in verses 36-37 are metaphors of beauty. Allegory and metaphor cannot form the basis of our belief, and the one, who bases his faith on figurative statements, forsaking the basic principles, goes astray and causes others to fall away from the right path. Persons skilled in the use of languages know well that figures of speech and metaphors are the ornament of a language. They make expression very powerful and are especially useful as here, when the ones addressed do not have the capabilities to grasp the nature of a different realm. Furthermore, Metaphors enhance the rhetorical dignity of a book, no matter whether it is the word of God or that of a mortal.

نَحْنُ جَعَلْنَاهَا تَذْكِرَةً وَمَتَاعًا لِّلْمُقْوِينَ

56:73 The last word Maqwîn مُقْوِين of the verse is the active particle of the noun muqw مُقْو that is derived from the verb qawaya قَوَيَ and means it became deserted and desolate. The nouns qawa قَوَا and qiwa قِوَا are derived from the same root signify desert, wilderness or wasteland, as well as hunger or starvation. Hence, Maqwînالْمُقْوِينَ denotes those who are hungry as well as those who are lost or wandering in deserted places. Thus the word refers to the needy and the wayfarer, that is, those who are lonely, unfortunate and confused and who are hungry for spiritual guidance.

لَّا يَمَسُّهُ إِلَّا الْمُطَهَّرُونَ

56:79 The verse is commonly understood that only those who are clean (have clean hands or limbs) should touch this Book. Two words in this verse need attention. Massa مَسُّmeans to come close, or to touch. In the case of “touching” the Holy Qur’ân it would mean to come close to its understanding. Then there is the word tahara طَهَّر that means purification or cleanliness. Allâh addresses human beings in their totality. There are outer aspects of purification and inner aspects of purification. Many who are dedicated to inviting people to Allâh’s religion emphasize mainly to the outer rules of Divine Law and ignore the requirements relating to inner purification. The inner purification is the purification of our heart and soul, which is achieved through taqwa – the deeds of righteousness achieved by following the prescribed Divine Laws. While reading the words of Allâh from the Holy Book, the servant is in intimate closeness to his Lord. When the servant desires to engage in intimate conversation with his Lord, it is incumbent on him to come close to his Lord in a purified state. The more purified he his, the more prepared he is to understand the words of his Lord and therefore to engage in an intimate conversation. The Divine Rule stated in this verse is that no one can achieve true insight into the Divine Words except those who are purified by leading righteous lives

57. CHAPTER سورة الحديد

The Iron

(Revealed after Hijrah)

Beginning with the present chapter and continuing through chapter Al-Tahrîm, the 66th chapter, begins a series comprising ten Madinite chapters. This chapter’s title Al-Hadîd الحديد means iron, something that is sharp and hard, both in the concrete and abstract sense of the word (Lane). In this chapter, we are forewarned that when the disbelievers will have recourse to iron in order to use it for weapons of warfare, the Muslims will be forced to defend them.

هُوَ الْأَوَّلُ وَالْآخِرُ وَالظَّاهِرُ وَالْبَاطِنُ ۖ وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ

57:3 Four of the numberless Divine Attributes are mentioned here. To render the translation of the Attribute Al-Âkhir الْآخِرُ as “He is the Last or when nothing remains, He will remain” would mean that someday even the Paradise will no longer exist. This is contrary to what we are told about the Paradise, that the pure souls will dwell there forever. Therefore the rendering of this Attribute should be, “As His creation depended on Him right from the very beginning, so it will depend upon Him after their death or end.” Al-Awwal الْأَوَّلُ means nothing in creation existed before Him, as He created everything. The explanation of the Attribute Al-Bâtin الْبَاطِنُ is to be found in verses 51:20-21 where we read, “There are signs on the earth for the people of knowledge and firm faith, and signs in your own person. Have you no eyes to perceive?”

يَوْمَ يَقُولُ الْمُنَافِقُونَ وَالْمُنَافِقَاتُ لِلَّذِينَ آمَنُوا انظُرُونَا نَقْتَبِسْ مِن نُّورِكُمْ قِيلَ ارْجِعُوا وَرَاءَكُمْ فَالْتَمِسُوا نُورًا فَضُرِبَ بَيْنَهُم بِسُورٍ لَّهُ بَابٌ بَاطِنُهُ فِيهِ الرَّحْمَةُ وَظَاهِرُهُ مِن قِبَلِهِ الْعَذَابُ

57:13 The expression used to address the dwellers of Paradise, “Wait for us,” indicates that in Paradise, spiritual growth will not stop and souls will continue to pass through an evolutionary process. Their ranks will continuously and gradually rise.

فَالْيَوْمَ لَا يُؤْخَذُ مِنكُمْ فِدْيَةٌ وَلَا مِنَ الَّذِينَ كَفَرُوا ۚ مَأْوَاكُمُ النَّارُ ۖ هِيَ مَوْلَاكُمْ ۖ وَبِئْسَ الْمَصِيرُ

57:15 It is significant to note that here the word “comrade” or “friend” or “friendly protector” (مَوْلَاكُمْ) has been used for the punishment of Fire in the Hereafter. It may mean here that the Fire of the hell will make them fit for Paradise and spiritual progress, and thus “hell” will prove itself friendly to them, meaning thereby that the phase in the hell will be a remedial phase and a wholesome training. It is not a display of vengeance and retaliation by the All-Merciful. At another place in the Holy Qur’ân, hell is spoken of as performing the duties of a nourishing mother for the sinful persons (101:9), that is to say, providing them a means of making spiritual advancement and opportunities of reformation till they are completely clean of the taint of sin and undergo what can be described as a rebirth. In this way, hell is like a mother, who punishes only in order to educate and train, but in no case to torture or destroy.

وَالَّذِينَ آمَنُوا بِاللَّهِ وَرُسُلِهِ أُولَـٰئِكَ هُمُ الصِّدِّيقُونَ ۖ وَالشُّهَدَاءُ عِندَ رَبِّهِمْ لَهُمْ أَجْرُهُمْ وَنُورُهُمْ ۖ

57:19 According to Qur’ânic terminology al-Siddîqûn الصِّدِّيقُونَ– the Truthful are next to the prophethood and occupy a position above all other believers. The Truthful one (صِّدِّيق) is, in a way, possessor of the spiritual capacities of a prophet and is to be followed as an example of a person of prophetic knowledge. He is looked upon as the spiritual descendant of a prophet as Abû Bakr Siddîq(rz) (cf. 5:75; 5:119; 12:46; 19:56). The expression – “They will have their full reward and their light” points to their special position and rank.

اعْلَمُوا أَنَّمَا الْحَيَاةُ الدُّنْيَا لَعِبٌ وَلَهْوٌ وَزِينَةٌ وَتَفَاخُرٌ بَيْنَكُمْ وَتَكَاثُرٌ فِي الْأَمْوَالِ وَالْأَوْلَادِ ۖ كَمَثَلِ غَيْثٍ أَعْجَبَ الْكُفَّارَ نَبَاتُهُ ثُمَّ يَهِيجُ فَتَرَاهُ مُصْفَرًّا ثُمَّ يَكُونُ حُطَامًا ۖ وَفِي الْآخِرَةِ عَذَابٌ شَدِيدٌ وَمَغْفِرَةٌ مِّنَ اللَّهِ وَرِضْوَانٌ ۚ وَمَا الْحَيَاةُ الدُّنْيَا إِلَّا مَتَاعُ الْغُرُورِ

57:20 Five ethical teachings are presented here:

1) to refrain from frivolous pursuits (لَعِبٌ) that cause undue exhaustion

2) to refrain from useless pastimes (لَهْوٌ) that make one neglect moral values and indulge in the pursuit of transitory material pleasures as the life span is short

3) to remain watchful against outward affectation and show of ornaments of body (زِينَةٌ); neither showing off the bodies themselves nor fancy clothes that are worn.

4) to refrain from boasting and feeling proud and haughty (تَفَاخُر);

5) to resist competing with others in children and accumulating wealth, and not to be greedy after things others possess (تَكَاثُرٌ فِي الْأَمْوَالِ وَالْأَوْلَادِ).

The verse describes the worldly life in a beautiful metaphor -Life “is like the rain, the vegetation produced through it pleases the cultivators. Then it blooms and flourishes so that you can see it turn yellow. Then (there comes a time when) it becomes (worthless) chaff”.

سَابِقُوا إِلَىٰ مَغْفِرَةٍ مِّن رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا كَعَرْضِ السَّمَاءِ وَالْأَرْضِ أُعِدَّتْ لِلَّذِينَ آمَنُوا بِاللَّهِ وَرُسُلِهِ ۚ ذَ‌ٰلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَن يَشَاءُ ۚ وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ

57:21 As the extensiveness of Paradise is described as beyond the heaven and the earth it would indicate that Paradise is not already somewhere in the creation yet. It can also be understood that Paradise is not only in the heavens, but also extends to the earth. The righteous start tasting this “Paradise” already during their life span on this earth.

مَا أَصَابَ مِن مُّصِيبَةٍ فِي الْأَرْضِ وَلَا فِي أَنفُسِكُمْ إِلَّا فِي كِتَابٍ مِّن قَبْلِ أَن نَّبْرَأَهَا

57:22 One should not doubt the reward of ones efforts, thinking that fate has been sealed before ones birth and nothing can happen contrary to that, believing that there is absolutely no use in striving for something. In the verse, the word Kitâb كِتَابٍ signifies Divine Law. The verse means that everything is subject to a certain law of nature, and that the causes and cures of miseries and afflictions that befall individuals and nations have been mentioned in the Holy Qur’ân.

لَقَدْ أَرْسَلْنَا رُسُلَنَا بِالْبَيِّنَاتِ وَأَنزَلْنَا مَعَهُمُ الْكِتَابَ وَالْمِيزَانَ لِيَقُومَ النَّاسُ بِالْقِسْطِ ۖ

57:25 Here al-Mîzân الْمِيزَانَwith its definite article “al” stands for Sunnah ‘Ibâdiyah or the injunctions as practiced by the Holy Prophet (pbuh) to be an example of the right use and implementation of the Commandments of Allâh as outlined in the Holy Qur’ân.

وَجَعَلْنَا فِي قُلُوبِ الَّذِينَ اتَّبَعُوهُ رَأْفَةً وَرَحْمَةً وَرَهْبَانِيَّةً ابْتَدَعُوهَا مَا كَتَبْنَاهَا عَلَيْهِمْ إِلَّا ابْتِغَاءَ رِضْوَانِ اللَّهِ فَمَا رَعَوْهَا حَقَّ رِعَايَتِهَا ۖ فَآتَيْنَا الَّذِينَ آمَنُوا مِنْهُمْ أَجْرَهُمْ ۖ وَكَثِيرٌ مِّنْهُمْ فَاسِقُونَ

57:27 The monasticism practiced by the early Christians incorporated wisdom that was not brought by the Prophets. “Yet We duly rewarded such of them” as a good deal of this practice was in harmony with the Divine determination, although Allâh did not prescribe it for them. Thus Allâh, although unknown to them through the message of the Apostles, opened the doors of Mercy in their hearts. Their endeavours were not vain, thanks to Allâh’s Mercy. This Mercy was only for those who practiced it in a sincere way in order to achieve Allâh’s blessings. The Qur’ânic teaching is contrary to the practice of monasticism, as we read in verse 7:32 “Who has made unlawful Allâh’s beautiful things of adornment and elegance, which He has produced for His servants and the delicious and pure things of His providing? The fact is, they are primarily meant for the believers in this life”…and again in verse 23:51, “Eat of things that are clean and pure and do good works”.

58. CHAPTER سورة المجادلة

The Pleading Woman

(Revealed after Hijrah)

The preceding chapter dealt with wars that led to the rise and fall of nations, including that of Islamic nations, summarized in verse 57:22 in the words: “No disaster befalls either on the earth or in your own selves but it forms part of the Divine Law before We bring it into being.” This chapter emphasizes the importance of the central administration and social reforms during times of unrest. In this context, there is sharp censure of the ways of the Jews and those of the hypocrites. Here we are told that Allâh in His grace listens even to a weak woman when she pleads and quarrels over some factual truths. However, since these Jews and the hypocrites do not stand upon truth, their feuds and quarrels were all based upon falsehood, so Allâh is heedless of them and does not listen to them. Some verses in the second section of the chapter refer to the secret plots and conspiracies against Islam by the Jews and the hypocrites. Then there is a reference to the expulsion of the three Jewish tribes from Madînah because of their secret plots and fights against the Muslims and the Holy Prophet (pbuh). Here, the formation of secret societies with the purpose of creating anarchy is strongly condemned.

قَدْ سَمِعَ اللَّهُ قَوْلَ الَّتِي تُجَادِلُكَ فِي زَوْجِهَا وَتَشْتَكِي إِلَى اللَّهِ وَاللَّهُ يَسْمَعُ تَحَاوُرَكُمَا

58:1 According to the Islamic Books of Traditions the woman whose petition was heard by Allâh was Khoulah, daughter of Tha‘lab. Her husband Aus bin Sâmit had said to her in his anger, “You are as unlawful to me as the back of my mother”. This practice was called zihâr ظهار. In old Arab custom, when zihâr was announced, all conjugal relations between the husband and his wife ceased and the wife remained as a suspended woman, neither divorced nor enjoying the status of a wife. Khoulah came to the Holy Prophet (pbuh), complained to him of her situation, and sought his help. The Holy Prophet (pbuh) pleaded his inability to do anything for her, as it was his habit that he would not give his decision on matters where there was no Qur’ânic injunction. Khoulah in the height of her frustration began to call for Allâh’s help, raising piteous cries in prayer. Thereupon the verses were revealed to the Holy Prophet (pbuh) in which the evil practice of zihâr ظهار was sharply denounced.

وَالَّذِينَ يُظَاهِرُونَ مِن نِّسَائِهِمْ ثُمَّ يَعُودُونَ لِمَا قَالُوا فَتَحْرِيرُ رَقَبَةٍ مِّن قَبْلِ أَن يَتَمَاسَّا ۚ ذَ‌ٰلِكُمْ تُوعَظُونَ بِهِ

58:3 Those who call their wives mothers, then retract their words, must atone for this heinous moral lapse, and in such cases make the prescribed expiation before re-establishing conjugal relations (Bahr 6.410). The Qur’ânic teachings aim to inculcate in human beings excellent morality and institute a society of individuals possessed of sublime moral character.

يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا قِيلَ لَكُمْ تَفَسَّحُوا فِي الْمَجَالِسِ فَافْسَحُوا يَفْسَحِ اللَّهُ لَكُمْ ۖ وَإِذَا قِيلَ انشُزُوا فَانشُزُوا يَرْفَعِ اللَّهُ الَّذِينَ آمَنُوا مِنكُمْ وَالَّذِينَ أُوتُوا الْعِلْمَ دَرَجَاتٍ

58:11 Commenting on this verse Râzî writes, It indicates that if one widens the means of well-being towards Allâh’s creatures, Allâh will widen for him all that is good. Literally, the word al-Majâlis الْمَجَالِسِ refers to the assemblies held by the Holy Prophet (pbuh), when his Companions would throng around him in their eagerness to listen to him and to the congregations in the Mosques. However, since the noun Majâlis مَجَالِسِ is in plural, it refers according to Râzî, also to the human society as a whole. Ibn Jarîr says that the word Inshazû انشُزُوا also means that, whoever is called openly to do a good deed, should respond to this call. The believers should spend some money in charity on the poor before going to read the Holy Qur’ân for consultation of their daily affairs. This commandment has not been rescinded; however, it is not obligatory, but optional and preferable.

59. CHAPTER سورة الحشر

The Banishment

(Revealed after Hijrah)

Hashra حشر means to gather people at a place and then send them towards another place. It refers to the banishment of the Jews and the hypocrites from Madînah and several other places of dwelling. Chapter 33 deals in detail with this subject matter. The preceding chapter dealt with the mischiefs and the machinations of some Jews against Islam and embodied a prophecy that since some of these people belonged to the satanic league; they would certainly be humbled before the sublime and powerful message brought by the Prophet of Islam. The present chapter describes an example of the fulfilment of the above prophecy.

هُوَ الَّذِي أَخْرَجَ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ مِن دِيَارِهِمْ لِأَوَّلِ الْحَشْرِ ۚ مَا ظَنَنتُمْ أَن يَخْرُجُوا ۖ وَظَنُّوا أَنَّهُم مَّانِعَتُهُمْ حُصُونُهُم مِّنَ اللَّهِ فَأَتَاهُمُ اللَّهُ مِنْ حَيْثُ لَمْ يَحْتَسِبُوا ۖ وَقَذَفَ فِي قُلُوبِهِمُ الرُّعْبَ ۚ يُخْرِبُونَ بُيُوتَهُم بِأَيْدِيهِمْ وَأَيْدِي الْمُؤْمِنِينَ فَاعْتَبِرُوا يَا أُولِي الْأَبْصَارِ

59:2 This verse informs us about the banishments and expulsions of Jews from their places of settlement in different countries of the world. Islamic history tells us that the Jewish tribe of Banû Nadzîr was expelled from Madînah because under their leader Ka‘b bin Ashraf, they had secretly hatched plots against the state of Madînah and entered into a secret pact with the disbelievers of Makkah against the Muslims. Thus Al-Hashr الْحَشْرِ, in the first instance, signifies this banishment of the Banû Nadzîr a few months after the battle of Uhud, in the year 4 A.H. The words “the first banishment” (لِأَوَّلِ الْحَشْرِ) denote that other banishments were destined for the Jews to follow. ‘Umar(rz) bin Khattâb banished the Jewish tribes from Khaibar. The Bible also contains a prophecy that the Jews would suffer banishments (Deut.18.23). The statement, “He struck their hearts with terror and they demolished their houses with their own hands” can be taken literally and metaphorically. Metaphorically it would also mean that the Holy Qur’ân shall disqualify their own religion as they will not find arguments to support their dogmas.

وَلَوْلَا أَن كَتَبَ اللَّهُ عَلَيْهِمُ الْجَلَاءَ لَعَذَّبَهُمْ فِي الدُّنْيَا ۖ

59:3 If the Jews are not banished from time to time from their places of dwellings, they will suffer other Divine punishments at the hands of nations. We are told this is because of their claims of being the “chosen ones of God”. An argument is provided here – If they are right in their claim, “why then are they punished ever repeatedly in this world” through the hands of other people? Their sufferings are much greater than the sufferings of any other nation in human history.

مَا قَطَعْتُم مِّن لِّينَةٍ أَوْ تَرَكْتُمُوهَا قَائِمَةً عَلَىٰ أُصُولِهَا فَبِإِذْنِ اللَّهِ وَلِيُخْزِيَ الْفَاسِقِينَ

59:5 “You cut down no palm-tree (of theirs) bearing small dates of inferior quality” is in the first instance a reference to the cutting down of some of the palm trees belonging to Banû Nadzîr whose dates were of inferior quality and unfit for human consumption (Al-Roudz-al Unf). The cutting of trees was also needed for implementing a strategy of warfare (Zurqânî). The basic message is that apart from stringent military exigencies, the destruction of any property, including vegetation—even if it is of inferior quality—of the enemy on their land is prohibited. (Ibn Jarîr; Baghawî; Ibn Kathîr).

كَيْ لَا يَكُونَ دُولَةً بَيْنَ الْأَغْنِيَاءِ مِنكُمْ

59:7-10 The statement, “That (wealth) should not circulate among your rich people” lays down the basic principle of social economics and justice. The less privileged groups of a society are described in this and the following four verses. In most societies the wealth is in the hands of few, but because this wealth has been created through the labor of both the rich and the poor, the less privileged should also benefit from the wealth of the rich. This social justice principle was introduced by Islam in the teachings of the Holy Qur’ân and not by any western revolutionary like Marx or Lenin, who taught corrupted forms of this basic principle. It is significant to note that the wealth of the rich is neither condemned nor are any limitations laid on them.

لَأَنتُمْ أَشَدُّ رَهْبَةً فِي صُدُورِهِم مِّنَ اللَّهِ

59:13 The verses opening word la-antum (لَأَنتُمْ) is identical with the Arabic word lantum, which in the Qur’ânic script is always written as la-antum لَأَنتُمْ . This example of writing is a strong and invariable proof of guarding, protecting and preserving of the Holy Qur’ân in its original form, even if something seems to be found therein against the current rules of grammar and proper usage. The later generations of course have made no change or alteration in this unusual form of writing. The promise about the protection and preservation of the Qur’ân made in 15:9 has been remarkably fulfilled in this way also.

كَمَثَلِ الَّذِينَ مِن قَبْلِهِمْ قَرِيبًا ۖ

59:15 “Immediate predecessors” مِن قَبْلِهِمْ قَرِيبًا is a reference to Banû Qainuqa, another Jewish tribe of Madînah who took up arms against the Muslims in Madînah after the Battle of Badr. After their defeat, they were banished just as the Jewish tribe Banû Nadzîr was later banished.

هُوَ اللَّهُ الْخَالِقُ الْبَارِئُ الْمُصَوِّرُ ۖ لَهُ الْأَسْمَاءُ الْحُسْنَىٰ ۚ يُسَبِّحُ لَهُ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ ۖ وَهُوَ الْعَزِيزُ الْحَكِيمُ

59:24 If we ponder over these verses we will find a vivid sketch of the remarkable Attributes of Allâh. He is the Creator (الْخَالِقُ), the Maker and the Originator (الْبَارِئُ), and the Fashioner (الْمُصَوِّر) of human being in different shapes, colours and temperaments. The human mind is in fact unable to grasp the Essence of Divine Attributes. Therefore, Praised be He Who becomes distant and approaches, who rises and descends (يُسَبِّحُ لَهُ مَا فِي السَّمَاوَات وَالْأَرْضِ), He whom the human mind knows in accordance with his intellect, knowledge and reckoning.

60. CHAPTER سورة الممتحنة

Woman who is to be examined

(Revealed after Hijrah)

Muslims had to fight several wars, so here some further rules and regulations in the times of conflict are laid down. The chapter opens with an emphatic probationary injunction to Muslims against having intimate relations and friendly correspondence with disbelievers who are allied with those who are already at war with the Muslims. The hidden intention of such ties and intimacy may be to spy on the affairs of the Muslims by their foe. Here our attention is specially drawn to the practice of Prophet Abraham who strictly dissociated himself from all his near relatives and left his place of birth. Spying in older times was mostly carried out through women. Muslims are advised to test women who proclaim to embrace Islam before trusting them or even marrying them. The Companions of the Holy Prophet (pbuh) abided by this instruction so strictly that their Makkan opponents remained unaware of the Muslims advancing forces until they reached the outskirts of Makkah. This chapter, at the same time, lays down the principles of maintaining friendly cooperation with the disbelievers.

لَّا يَنْهَاكُمُ اللَّهُ عَنِ الَّذِينَ لَمْ يُقَاتِلُوكُمْ فِي الدِّينِ وَلَمْ يُخْرِجُوكُم مِّن دِيَارِكُمْ أَن تَبَرُّوهُمْ وَتُقْسِطُوا إِلَيْهِمْ ۚ إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ

60:8 The injunction to be kind to those who have not waged war against Muslims because of their religion and have not turned them out of their homes is the basis of international relations between Muslim states and non-Muslim states. This injunction is based on justice and mutual respect. The Holy Prophet (pbuh) himself acted accordingly with the Jewish tribe of Banû Hâris and the Christian tribe of Banû Najrân who entered into a friendly treaty with the Muslims.

يَا أَيُّهَا النَّبِيُّ إِذَا جَاءَكَ الْمُؤْمِنَاتُ يُبَايِعْنَكَ عَلَىٰ أَن لَّا يُشْرِكْنَ بِاللَّهِ شَيْئًا وَلَا يَسْرِقْنَ وَلَا يَزْنِينَ وَلَا يَقْتُلْنَ أَوْلَادَهُنَّ وَلَا يَأْتِينَ بِبُهْتَانٍ يَفْتَرِينَهُ بَيْنَ أَيْدِيهِنَّ وَأَرْجُلِهِنَّ وَلَا يَعْصِينَكَ فِي مَعْرُوفٍ ۙ فَبَايِعْهُنَّ وَاسْتَغْفِرْ لَهُنَّ اللَّهَ ۖ

60:12 The Muslims are advised to be cautious when entering into intimate relations with women who come as refugees and claim to have converted to Islam. They should be carefully examined since it is possibly that they came as spies. In the past and even today, women were sent in the guise of helpless persons to spy. Similarly, the unbelieving women, when they are in matrimonial relations with the Muslims, may spy for the enemies fighting against the Muslims. In this case the Muslims are advised “not to hold on” to such wives. 61. CHAPTER سورة الصف

The Ranks

(Revealed after Hijrah)

A number of military battles were imposed on the early Muslims. Verse 13 contains the prophecy of an “early victory”. However, before this eventually happens, the Muslims will have to strive with their wealth and persons in compact ranks as required in verses 4 and 11. The title of this chapter is derived from verse 4, الَّذِينَ يُقَاتِلُونَ فِي سَبِيلِهِ صَفًّا

وَإِذْ قَالَ عِيسَى ابْنُ مَرْيَمَ يَا بَنِي إِسْرَائِيلَ إِنِّي رَسُولُ اللَّهِ إِلَيْكُم مُّصَدِّقًا لِّمَا بَيْنَ يَدَيَّ مِنَ التَّوْرَاةِ وَمُبَشِّرًا بِرَسُولٍ يَأْتِي مِن بَعْدِي اسْمُهُ أَحْمَدُ ۖ فَلَمَّا جَاءَهُم بِالْبَيِّنَاتِ قَالُوا هَـٰذَا سِحْرٌ مُّبِينٌ

61:6 The verse mentions a prophecy of Jesus about the advent of an apostle “Ahmad” أَحْمَدُ, which was fulfilled in the person of the Holy Prophet Muhammad (pbuh). Ahmad أَحْمَدُ is an attributive name of the Holy Prophet. The Holy Prophet of Islam enjoys two distinct attributive names. One is an attribute of glory called Jalâl جلال, as implied in his name Muhammad, which saw its manifestation in his Makkan life. The other attribute is of his dignified position called Jamâl جمال , which is an aspect of grace, as implied in his name Ahmad (أَحْمَدُ). This was perceptible in his Madinite life. Muhammad is the result of the Divine Attribute of Rahmânîyyat رحمانيت as verse says, “We have sent you as a Rahmat (Grace and Blessing) for all humankind” (21:107). The Revelation of the Holy Qur’ân is also His Rahmânîyyat as the verse says, “Al-Rahmân has taught (and sent) this Qur’ân” (55:1). However, the attributive name Ahmad (أَحْمَدُ) is from His Divine Attribute of Rahîmîyyat رحيميت – that is the result of the Prayer of Abraham. In 2:129, we read a prayer of Abraham: “Our Lord! Raise among them (his progeny) a prophet from them who will read them Your Revelations, and teach them the Book and the Wisdom and purify them”.

This verse refers to a prophecy of Jesus about the advent of Ahmad who would come after him. He would glorify him and testify to his truth. The prophecy of Jesus of the coming of Ahmad (أَحْمَدُ) in the person of the Holy Prophet (pbuh) was in the Books of the Christians at the time of the Holy Prophet (pbuh). He used to recite this verse before his contemporary Christians telling them that his advent had been prophesised in their Holy Book. Modern Christians claim that such a prophecy never existed. It is still to be found in the pages of the Book of John (John 14.15-17; 15.26; 16.7-14) in a modified form. In addition, the Gospel of Barnabas, which was the most authentic Bible in the eyes of the Christians until the year 496 A.D. but was later banned by pope Gelasius, contained this prophecy in even clearer words. In this Gospel, the Greek word Periclyte is used, which means “Ahmad” if translated back into Aramaic. Other translations render it as Illustrious or Praiseworthy. In the Book of John, Periclyte was most likely corrupted to read Paraclete.

The prophecy of Jesus about the coming of the Paraclete as given in John is as follows: “And I will request the Father and he will give you another ‘helper’ (Paraclete, Farqalit, Ahmad, Admirable, Glorified one) to be with you forever, the spirit of the truth (John 14.16-17)”. “However, when that one arrives, the spirit of the truth, he will guide you to all truth” (John 16.26). The term “spirit” here does not mean that the coming one would be a spirit as opposed to a human being. In religious books, the word spirit applies to an inspired person, the possessor of a spiritual communication or revelation. This is why the next sentence of the prophecy containing this expression says, He will guide you into all the truth. How can a ghost-like spirit guide all human beings—or at least all the Christians—to something called “Truth”. Note that “all” the truth can be understood to refer to Muhammad (pbuh) being the seal of the Prophets and the Qur’ânic message he brought as the complete teaching, which will not be added to by later Prophets. Compare the following words in John – “He will not speak of his own impulse, but what things he hears (from God), he shall speak” (John 16.25-26) with the Qur’ânic verse – “He does not say anything out of his fanciful desires” (53:4). These words also describe the unique form of the Holy Qur’ân as directly revealed speech. The next sentence in John, “But the helper, the holy spirit, which the father will send in my name, that one will teach you all the things and bring back to your mind all the things I told you” (John 14.26). The statement is informing the Christians that they will forget his teachings and that the “helper”, the Holy Spirit will remind them of the teachings they forgot. This applies to the current Christian dogma of atonement, which the Holy Qur’ân repeatedly rejects (6:164; 35:18; 39:7; 53:38). We continue to read in John, “I am going away, or the helper will by no means come to you, but if I do go. I will send him to you”. This statement clearly tells us that the helper, the Holy Spirit was not present at the time of Jesus, and only after him this helper is to come. This helper “spirit” cannot be the Holy Ghost, as the spirit of the Holy Ghost was present with Jesus at the time of Baptism. This odd interpretation involving the “Holy Ghost” gained currency only after the church began to regard God as a Trinity with the Holy Ghost being the third of the three.

62. CHAPTER سورة الجمعة

The Congregation

(Revealed after Hijrah)

The theme of this chapter is the need for social contacts in the ummah (the Muslim community) to enhance mutual understanding and brotherhood and to keep the spirit of brotherhood alive. In order to fulfil this incumbent need of the society, the importance of the congregational (Friday) Prayer is emphasized. The Holy Prophet (pbuh) frequently used to recite this chapter during the congregational Prayer; therefore reciting it on this occasion is a form of following the practice of the Holy Prophet (pbuh). Congregational Prayer is not restricted to cities and large gatherings, but can also be observed by only two people or a few more. The sermon delivered on this occasion must be based on spiritual matters, reminding the audience of their moral obligations and religious duties. The sermon should be in their everyday language, otherwise the audience does not fully comprehend the message addressed to them and the purpose of the sermon is lost. Muslims are enjoined to interrupt their work for the time when the congregational Prayer is performed. Before the Friday Prayer and after it Muslims may, as usual, pursue their daily activities. The concept of the Friday Prayer differs from the Jewish Sabbath or the Christian Sunday and Friday is not, according to this chapter, a work-free holiday.

هُوَ الَّذِي بَعَثَ فِي الْأُمِّيِّينَ رَسُولًا مِّنْهُمْ يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِن كَانُوا مِن قَبْلُ لَفِي ضَلَالٍ مُّبِينٍ

62:2 The preceding chapter recalled the prophecy of Jesus about the advent of the Holy Prophet (pbuh). This statement, “Who has raised among the Arabs a grand Messenger” بَعَثَ فِي الْأُمِّيِّينَ رَسُولًا tells us that the Prophecy of Jesus is fulfilled in the person of the Holy Prophet (pbuh). In 2:129 we read a prayer of Abraham: “Our Lord! Raise among them (his progeny) a prophet from them who will read them Your Revelations, and teach them the Book and the Wisdom and purify them”. This verse is the answer to the supplications of Abraham. Four characteristics are cited here that are to be the duty of this Prophet or any prophet:

1) He will provide the arguments of Allâh’s presence (آيَاتِهِ);

2) He will create a community of pure and righteous (يُزَكِّيهِمْ) who believe in the Divine teachings and follow them (Zakkî);

3) He will come forward with a Book and explain to them its contents by his own actions (Sunnah) and words (يُعَلِّمُهُمُ الْكِتَابَ);

4) He will teach them wisdom (الْحِكْمَةَ).

Lack of any one of these characteristics will make the prophet and his claims doubtful.

This verse refers to the fourfold sacred duty every Divine Reformer is entrusted with. This duty encompasses all aspects of the training of human beings. In fact every Reformer can succeed in his mission only when he prepares by his noble and purifying example a community of sincere, devoted and righteous followers to whom he first teaches the ideals and principles of his Message, their philosophy and importance and then scatters them to preach to other people. The training so imparted to his followers refines their intellect and the philosophy of his teachings engenders in them certainty of faith. His noble example creates in them purity of heart and makes them Zakî. It is to these basic facts that the four relevant Attributes of Allâh in the very first verse of the chapter refer. The characteristics of Zakîare to be found in Qur’ânic verses like 17:107-109: “Those who have been given the knowledge of this Book fall down on their faces prostrating submissively when it is recited to them, and they say, Glory be to our Lord! The promise of our Lord is really bound to be fulfilled, and they fall down on their faces prostrating and weeping (as they read or listen to the Divine Words), and this adds to their humility. And Who pass their night for the sake of their Lord prostrating and standing up, and who say, Our Lord, avert from us the punishment of the Gahanna, for its punishment is indeed most vehement and unshakable” (25:64-65). “And they forsake their beds calling upon their Lord with an awe-inspired and hopeful state, and they spend (to purify them) from what We have provided them” (32:16). The followers of Christianity and other creeds have raised the status of a created one to Divine level. Such people cannot compete with the class of people just described.

Some object by asking, “What is the purpose of a teacher if there is already a book?” A Book alone is not sufficient—if this had been the case, no teacher would ever be needed in any subject: everyone could have learned just by reading the book and passing the examination. Other religions also claim to possess their Holy Books. No doubt, these Books contain teachings and messages of high value. However, have these Books alone created followers to be found in Qur’ânic verses 17:107-109, 25:64-65, and 32:16? They could not, also because their followers reject the teachers sent by Allâh from time to time. The case of those who say there is no need of a Muzakkî مزكٌي the Purifier, is the case of a donkey as described in the following verse 5. Ummiyîn الْأُمِّيِّينَ is the plural of ummî أُميand is usually and wrongly translated as “the one who can neither read nor write.” There were certainly many Arabs at the time of the Holy Prophet well versed in reading and writing. The city of Makkah was titled Umm al-Qur’âأُم القرائ (Mother of the cities) and its residents were ummis. The Jews at the time of the Holy Prophet used to call those who had no knowledge of their Holy Book (Torah) ummi, thus giving the word a dual meaning of being an illiterate, devoid of knowledge, and a Makkan. The suffix al الbefore ummi refers clearly to a particular people (the Makkans) and not in general to humans beings who cannot read nor write. This translation that a “prophet is now sent to the illiterate who can neither read nor write” is highly provocative and objectionable to the person of the Holy Prophet of Islam since it would imply that only the illiterate can be convinced by Allâh’s Messenger.

وَآخَرِينَ مِنْهُمْ لَمَّا يَلْحَقُوا بِهِمْ ۚ

62:3 Some commentators of the Holy Qur’ân relate this verse to the “advent” of the Holy Prophet’s teachings in later days. The verse is metaphorical and refers to the great Deputies of the Holy Prophet (pbuh) in the robes of spiritual servants and guides. They will make their appearance in the ummah أُمٌة(followes of the Holy Prophet [pbuh]). The advent of such persons (called Mujaddidîn) has been mentioned in several Traditions of the Holy Prophet (pbuh). These Reformers will revive the teachings of the Holy Qur’ân, they will teach what the Holy Prophet (pbuh) taught and follow the Holy Prophets noble example, and they will be able to prepare a community of teachers, writers and leaders of their age, who will be spreading the light and the learnings of the Holy Qur’ân. They will play a role analogous to the role of the Companions of the Holy Prophet (pbuh) in the early days of Islam. Appearances of Divine teachers in the shape of Mujaddid ) مجدٌدreformer) and Muzakkî مزٌكي – the purifiers – is a Divine Law because of the necessity to keep on creating Muzakkî (cf. 62:2). This is the meaning of the Prayer we are taught in al-Fâtihah, when we recite, “Show us the right path, the path of those whom You have shown your blessings” (an ‘amta ‘alaihim أَنْعَمْتَ عَلَيْهِمْ). Who were the people on whom Allâh showed His grace and blessings? The answer is given in 4:69: “And those who obey Allâh and this Messenger, it is those who are with those upon whom Allâh has bestowed His blessings (an ‘amta ‘alaihim أَنْعَمْتَ عَلَيْهِمْ) – the truthful (saddîqصدٌيق ), the bearers of testimony (shâhidشاهد ), the martyrs (shahîdشهيد ) and the righteous (muttaqîمُتٌقي )”. Another answer is given in verse 19:58. In 2:85 the believers are addressed with the words. “You believe in a part of the Book and refuse to believe in the other part,” conveys the message that accepting the Imâms of the era, the Mujaddad or the Muzakkî is a requirement for the Muslim. Calling them liars would be a grave mistake.

There is yet another argument that necessitates the Reformers (Mujaddad). We read therein: “Their prophet will say, My Lord! My people have abandoned even this Qur’ân (25:30)”. It cannot be that our Lord will not send new teachers who shall remind the Muslim of the Qur’ânic teachings and reform the decrepit corruption in the final and true religion chosen by Allâh. These teachers will not be new Prophets; rather they will revive and give new life to the Religion chosen by the All-Mighty Creator for His best creation.

مَثَلُ الَّذِينَ حُمِّلُوا التَّوْرَاةَ ثُمَّ لَمْ يَحْمِلُوهَا كَمَثَلِ الْحِمَارِ يَحْمِلُ أَسْفَارًا ۚ بِئْسَ مَثَلُ الْقَوْمِ الَّذِينَ كَذَّبُوا بِآيَاتِ اللَّهِ

62:5 In this verse, by implication, the Muslims are warned against behaving like the Jews when the Deputy of the Holy Prophet (pbuh) appears among them. It also conveys the message that the Muslims should not make Friday a work-free holiday just as the Jews have made Sabbath their resting day.

قُلْ يَا أَيُّهَا الَّذِينَ هَادُوا إِن زَعَمْتُمْ أَنَّكُمْ أَوْلِيَاءُ لِلَّهِ مِن دُونِ النَّاسِ فَتَمَنَّوُا الْمَوْتَ إِن كُنتُمْ صَادِقِينَ

62:6 “Express your wish for death” (فَتَمَنَّوُا الْمَوْتَ ) is a challenge to the Jews and the Christians on their claim that they are the chosen ones, and loved ones, and sons of God (ref: (5:18). The word “death” does not refer to physical death, but to the death of the Holy Prophet (pbuh) and/or his mission or teachings. The protection of the Holy Prophet (pbuh) and his mission is guaranteed in the words, “And Allâh will protect you (- the Prophet) from the onslaughts of the people” (5:67).

يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا نُودِيَ لِلصَّلَاةِ مِن يَوْمِ الْجُمُعَةِ فَاسْعَوْا إِلَىٰ ذِكْرِ اللَّهِ وَذَرُوا الْبَيْعَ ۚ ذَ‌ٰلِكُمْ خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ

62:9 al-Jumu‘ah الْجُمُعَةِ means the special or the particular gathering. This may be a reference to the gathering on Fridays, or a gathering behind a Muzakkî – purifier, which is a spiritual gathering. The meaning may also include the great gathering on the Day of Resurrection, which verse 18:99 وَنُفِخَ فِي الصُّورِ فَجَمَعْنَاهُمْ جَمْعًا refers. The words that follow apply to all three types of gatherings. Attendance at the Jumu‘ahجُمُعَةِ (- the gathering) Prayer is obligatory. As soon as the call to this Prayer is sounded, Muslims should leave their business and hasten to the Mosque. In other words, business activity before the call of the Friday Prayer may not to be abandoned. Moreover, when the Prayer is finished then they should disperse in the land and seek of Allâh’s grace in their businesses and in their efforts of earning their livelihood. “And when the Prayer is finished, disperse in the land and seek Allâh’s grace and bounty” فَإِذَا قُضِيَتِ الصَّلَاةُ فَانتَشِرُوا فِي الْأَرْضِ وَابْتَغُوا مِن فَضْلِ اللَّهِ in the next verse means the business after the Jumu‘ah جُمُعَةِ Prayer should be continued and not can be continued. There is no clause of choice in this verse. The Muslim countries that make Friday a day off work are not acting according to this Qur’ânic injunction. Unlike the Jewish Sabbats or Christian Sundays, for Muslims, Friday is not a day of rest. Before and after the Friday Prayer Muslims are exhorted to follow their daily activities.

وَإِذَا رَأَوْا تِجَارَةً أَوْ لَهْوًا انفَضُّوا إِلَيْهَا وَتَرَكُوكَ قَائِمًا ۚ قُلْ مَا عِندَ اللَّهِ خَيْرٌ مِّنَ اللَّهْوِ وَمِنَ التِّجَارَةِ ۚ وَاللَّهُ خَيْرُ الرَّازِقِينَ

69:11 The words “When some people see amusement or merchandise, they leave you standing on the pulpit” hint that at some time, there will be a craze for trade and a stampede for worldly gains and other pursuits and enjoyments, so that the preacher in the pulpit will be left standing with little or no audience. Here is an exhortation and a warning to Muslims not to allow worldly affairs to distract their attention from performing their religious obligations.

63. CHAPTER سورة المنافقون

The Hypocrites

(Revealed after Hijrah)

This is the 63rd. chapter, revealed when the appointed time of the Holy Prophet’s death was approaching. He died at the age of 63. The last verse of this chapter (وَلَن يُؤَخِّرَ اللَّهُ نَفْسًا إِذَا جَاءَ أَجَلُهَا) refers to his demise. This chapter is followed by the chapter Al-Taghâbun—the manifestation of loss, which expresses great regrets at the passing away of a man of such a highly exalted position who was Allâh’s viceregent on earth. The chapter completes the subject matter of the preceding chapter and elucidates the fact that too much engrossment in worldly affairs and involvement in material interests makes one a hypocrite—therefore the name of the chapter. In this connection, Jews and some other enemies of Islam have been mentioned.

وَإِذَا رَأَيْتَهُمْ تُعْجِبُكَ أَجْسَامُهُمْ ۖ وَإِن يَقُولُوا تَسْمَعْ لِقَوْلِهِمْ ۖ كَأَنَّهُمْ خُشُبٌ مُّسَنَّدَةٌ ۖ يَحْسَبُونَ كُلَّ صَيْحَةٍ عَلَيْهِمْ ۚ هُمُ الْعَدُوُّ فَاحْذَرْهُمْ

63:4 Khushubun Musannadahخُشُبٌ مُّسَنَّدَةٌ are “Wooden statues”. According to Imâm Râghib, the expression is used for a person who is completely devoid of the sense of shame. Musannadah مُّسَنَّدَةٌ is derived from sanada سَنَدَ – a thing or person upon or against whom one leans or rests (Lisân; Tâj). Thus, the expression also indicates that a hypocrite lacks self-reliance. He is always in search of someone to rest or lean on. These words describe the personality of a hypocrite in a metaphorical way. The hypocrite appears outwardly to be reasonable, dignified and honest but inwardly he is hollow and rotten to the core.

وَإِذَا قِيلَ لَهُمْ تَعَالَوْا يَسْتَغْفِرْ لَكُمْ رَسُولُ اللَّهِ لَوَّوْا رُءُوسَهُمْ وَرَأَيْتَهُمْ يَصُدُّونَ وَهُم مُّسْتَكْبِرُونَ

63:5 Lawwou Ra’ûsa-hum رُءُوسَهُمْ لَوَّوْا – they turn their heads aside. This verse serves as an example of giving up all respect for something by the hypocrites (Lisân). “And you see them keeping others (also) back, while they swell big with pride” are two other characteristics of the hypocrites.

64. CHAPTER سورة التغابن

The Manifestation of Loss

(Revealed after Hijrah)

In continuation of the preceding chapter, the believers are told that they can make up for remissions if they discharge their obligations to Allâh and their fellow beings by giving unquestioned obedience to the Commandments of Allâh and by spending liberally in the cause of Truth (فَاتَّقُوا اللَّهَ مَا اسْتَطَعْتُمْ وَاسْمَعُوا وَأَطِيعُوا وَأَنفِقُوا خَيْرًا لِّأَنفُسِكُمْ ; verse 16). In this chapter, the Muslims are repeatedly exhorted to show reverence to Allâh and guard against evil. If we do not do so, mere observance of outward laws is of no use.

Only a man of keen spiritual insight like Abû Bakr(rz) can grasp that the Holy Prophet (pbuh) will breathe his last breath when he reaches the age of only 63 years, since the number of this chapter is sixty-three. The same type of conclusion was drawn by Ibn ‘Abbâs from the chapter 110 (Al-Nasr) with regard to the demise the Holy Prophet (pbuh).

يُسَبِّحُ لِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۖ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ ۖ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ

64:1 “To Him belongs all sovereignty and the Kingdom” reminds us that no one can escape Him, as His Kingdom is everywhere (cf. 55:33) and no corner of His creation is left where His Supreme Power and His Law does not reach. The verse also negates the prayer of Christians, “Thy kingdom come”. Emmet Fox (1886-1951) says that the words, “Thy kingdom come” mean that that it is our duty to be ever occupied in helping to establish the ‘Kingdom of God’ on earth. The Holy Qur’ân tells us here that the Kingdom of Allâh, the Creator, is already established, and His every creation is occupied in glorifying Him. The verse continues to reject the Christian prayer, “Your kingdom come, your will be done, on earth, as it is in heaven” with the following words, “He is the Possessor of Power to do every desired thing”. In fact, verses 1-4 are a continued refutation of the main Christian prayer. How can a Lord hear a prayer if his kingdom is not on the earth and He is not able to execute His will and His will is still not being done?

إِنَّمَا أَمْوَالُكُمْ وَأَوْلَادُكُمْ فِتْنَةٌ ۚ

64:15 To translate this verse only literally as “Some of your possessions and your children are enemies to you” will lose the object of moral training intended by Allâh. The verse carries the wider sense that sometimes a person becomes remiss in the performance of his duties to Allâh and to humankind because of the bonds of relationship and his being busy with pursuing his obligations towards his family. It is in this sense and in such cases, his near relations become a kind of trial for him. The better translation should be, “Verily, your possessions and your children are a means to reveal your hidden Attributes.”

65. CHAPTER سورة الطلاق

The Divorce

(Revealed after Hijrah)

This chapter and the chapter al-Tahrîm deals with and completes the discussion on the subject of divorce. Divorce is also topic of chapter al-Baqarah. The Jews and the Christians had adopted extremes in matters of divorce. In Judaism, divorce was illegal unless a woman was found guilty of adultery and in Catholicism; divorce was not possible at all. In contrast, the pagan Arabs imposed no rules on it whatsoever. This chapter presents a moderate solution for this important social problem. In the preceding chapter, a note of warning was given regarding some of the wives and children, as sometimes they tend to become an impediment in the cause of Truth. This may possibly lead to estrangement between the husband and wife, and ultimately to divorce. It was therefore necessary to lay down the correct procedure for divorce.

The Holy Prophet (pbuh) said, “In the sight of Allâh the most hateful of all allowable things is divorce”. Thus, divorce is the last resort when it becomes evident that nothing can save the marriage. The pronouncement of divorce should be made in the interval between two monthly courses. This course of action shows that the decision of divorce is taken after cool deliberate and reflection. A divorced wife remains in her house until the expiration of the ‘iddat – the period of waiting – to make reconciliation possible. (cf. 2:226-230).

After the closing of the topic of divorce, the subject passes on to the defiance of the Divine Commandments. Those who defy Allâh’s commandments effectively divorce themselves from Allâh’s grace. The connecting link between the two subjects is that the ummah is likened or compared to a woman. Thus, we are told that, just as a husband by nature has the power to exercise influence over his wife, so has a Messenger of Allâh been spiritually endowed to influence his community and the ummah in its turn has been so formed as if by nature to accept the influence exercised by a Divine Messenger. In this way a very subtle similarity exists between the divorce of a woman from her husband and the defiance of a human being regarding Divine Commandments. This subject is further discussed in detail in verse 10 of the next chapter.

65:2-5 In these verses, Allâh gives five promises to the righteous (Muttaqî منٌقي):

1) Allâh will always make a way out of his ordeals and difficulties وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مَخْرَجًا

2) Allâh will provide him sustenance from where he least expects وَيَرْزُقْهُ مِنْ حَيْثُ لَا يَحْتَسِبُ

3) Allâh will fulfil all his needs;

4) Allâh will provide facility in all his affairs وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مِنْ أَمْرِهِ يُسْرًا

5) Allâh will rid him of all the evil consequences of his sins and misdeeds وَمَن يَتَّقِ اللَّهَ يُكَفِّرْ عَنْهُ سَيِّئَاتِهِ وَيُعْظِمْ لَهُ أَجْرًا.

Allâh calls these promises His Command.

رَّسُولًا يَتْلُو عَلَيْكُمْ آيَاتِ اللَّهِ مُبَيِّنَاتٍ لِّيُخْرِجَ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ مِنَ الظُّلُمَاتِ إِلَى النُّورِ

65:11 “He brings out of all kinds of darknesses those who believe and do good deeds”. The “darknesses” (الظُّلُمَاتِ) are of many kinds. It is the darkness in the stomach of the mother, darknesses of illiteracy, ignorance, bad habits (gambling, addiction, alcohol etc.), darkness of traditions, and the darkness of weakness in character such as breaking promises or telling lies.

اللَّهُ الَّذِي خَلَقَ سَبْعَ سَمَاوَاتٍ وَمِنَ الْأَرْضِ مِثْلَهُنَّ

65:12 The number “seven” (sab‘a سبْعَ) in classical Arabic idiom stands for “many” (Tâj, Lisân, Lane). Thus, Allâh has created many heavens and many earths similar to our earth (وَمِنَ الْأَرْضِ مِثْلَهُنّ).

66. CHAPTER سورة التحريم

The Prohibition

(Revealed after Hijrah)

The preceding chapter dealt with some aspects of permanent separation between husband and wife. This chapter deals with temporary separation in cases wherein a man, due to some disagreement or conflict, temporarily gives up lawful conjugal relations with his wife. This is the final of ten Madinite chapters, which began with chapter 57 Al-Hadîd.

يَا أَيُّهَا النَّبِيُّ لِمَ تُحَرِّمُ مَا أَحَلَّ اللَّهُ لَكَ ۖ تَبْتَغِي مَرْضَاتَ أَزْوَاجِكَ

66:1 It has been related in Bukhârî on the authority of ‘Umar(rz) that the theme of this chapter is based upon an incident in the life of the Holy Prophet (pbuh). The Holy Prophet (pbuh) temporarily separated himself from his wives. The books of Bukhârî and of Abû Muslim relate this verse to another incident in the life of the Holy Prophet (pbuh). It is said that once the Holy Prophet (pbuh) enjoyed a drink containing honey in the house of Zainab, his cousin’s wife. His wife ‘Âishah(rz), daughter of Abû Bakr(rz) and Hafsa(rz), daughter of ‘Umar(rz) taunted that they sensed a bad smell coming from the mouth of the Holy Prophet (pbuh). Thereupon he decided to avoid drinks containing honey in the future.

Without a clarification from this verse, suspension of conjugal relations and temporary separation from the wife would have become “sunnah” – a kind of Islamic law. Though it was an injunction addressed personally to the Holy Prophet (pbuh), it applies to his followers as well. It is said that in a situation of disharmony extreme measures should not be resorted to, and that such disharmony and other similar cases of friction between husbands and wives are inconsistent with the exalted interests of a Muslim society.

وَإِذْ أَسَرَّ النَّبِيُّ إِلَىٰ بَعْضِ أَزْوَاجِهِ حَدِيثًا فَلَمَّا نَبَّأَتْ بِهِ وَأَظْهَرَهُ اللَّهُ عَلَيْهِ عَرَّفَ بَعْضَهُ وَأَعْرَضَ عَن بَعْضٍ ۖ فَلَمَّا نَبَّأَهَا بِهِ قَالَتْ مَنْ أَنبَأَكَ هَـٰذَا ۖ قَالَ نَبَّأَنِيَ الْعَلِيمُ الْخَبِيرُ

66:3 The verse mentions another incident in the life of the Holy Prophet. According to the Books of Traditions, it is stated that the Holy Prophet (pbuh) said something personal to Hafsah(rz), which concerned only her. Hafsah(rz) disclosed it to ‘Âishah(rz). A group of Sunni Muslims say that the secret information was that Abû Bakr(rz) is going to be the next leader of the Muslims after the demise of the Holy Prophet (pbuh). The Shî‘a community claims that it was said that ‘Alî(rz) should be the Khalîfa of the Holy Prophet (pbuh). There is no Tradition that any of the two – ‘Âishah(rz)and Hafsah(rz) – conveyed the contents of this “secret talk” further. There is no Tradition to support the claims of any of the two schools of thoughts – the Sunnis and the Shî‘a s. It may be that the Holy Prophet (pbuh) expressed his love in some gentle words spoken into the ears of his wife.

إِن تَتُوبَا إِلَى اللَّهِ فَقَدْ صَغَتْ قُلُوبُكُمَا ۖ

66:4 “Both of you” refer to the two wives of the Holy Prophet (pbuh) – ‘Âisha(rz) and Hafsah(rz).

مُسْلِمَاتٍ مُّؤْمِنَاتٍ قَانِتَاتٍ تَائِبَاتٍ عَابِدَاتٍ سَائِحَاتٍ ثَيِّبَاتٍ وَأَبْكَارًا

66:5 This verse mentions the qualities “submissive (to Allâh), faithful, obedient, penitent, devout (worshippers of God), given to fasting” that were found in the wives of the Holy Prophet (pbuh), and suggests believing women should emulate these qualities.

نُورُهُمْ يَسْعَىٰ بَيْنَ أَيْدِيهِمْ وَبِأَيْمَانِهِمْ يَقُولُونَ رَبَّنَا أَتْمِمْ لَنَا نُورَنَا وَاغْفِرْ لَنَا

66:8 The statement, “Their light will advance swiftly (radiating) in front of them and on their right hands while they will go on (praying and) saying, Our Lord! Perfect our light for us and protect us” points out that the ‘Afterlife’ will not be of inaction. To the contrary, spiritual progress and advancement will know no end and will continue ceaselessly (cf. 67:2).

يَا أَيُّهَا النَّبِيُّ جَاهِدِ الْكُفَّارَ وَالْمُنَافِقِينَ وَاغْلُظْ عَلَيْهِمْ ۚ وَمَأْوَاهُمْ جَهَنَّمُ ۖ

66:9 “Strive hard against the disbelievers and the hypocrites and be stern with them” is a Divine Commandment. This verse was known and well understood by ‘Alî(rz) and Fâtima(rz). If Abû Bakr(rz) and ‘Umar(rz) were hypocrites, as some Shî‘a believe, then ‘Alî(rz) and Fâtima(rz) would have waged “Jihad” against these two.

ضَرَبَ اللَّهُ مَثَلًا لِّلَّذِينَ كَفَرُوا امْرَأَتَ نُوحٍ وَامْرَأَتَ لُوطٍ ۖ كَانَتَا تَحْتَ عَبْدَيْنِ مِنْ عِبَادِنَا صَالِحَيْنِ فَخَانَتَاهُمَا فَلَمْ يُغْنِيَا عَنْهُمَا مِنَ اللَّهِ شَيْئًا وَقِيلَ ادْخُلَا النَّارَ مَعَ الدَّاخِلِينَ

66:10 Khânatâ-humâ خَانَتَاهُمَا means variously, “They acted treacherously; they defrauded; they opposed; they spoke against” (Lisân, Lane, Tâj). Here, the wives of two Prophets are mentioned who opposed the Divine messages of the Prophets of their time. A disbeliever is compared with the wives of Noah and of Lot, who acted treacherously so that the companionship of righteous men—even of Prophets of Allâh—did not benefit them. This shows that even the near ones of virtuous people cannot escape the consequences of their evil deeds.

وَضَرَبَ اللَّهُ مَثَلًا لِّلَّذِينَ آمَنُوا امْرَأَتَ فِرْعَوْنَ إِذْ قَالَتْ رَبِّ ابْنِ لِي عِندَكَ بَيْتًا فِي الْجَنَّةِ وَنَجِّنِي مِن فِرْعَوْنَ وَعَمَلِهِ وَنَجِّنِي مِنَ الْقَوْمِ الظَّالِمِينَ

66:11 The “wife of Pharaoh” امْرَأَتَ فِرْعَوْنَ represents those believers who, though passionately desiring and praying fervently to Allâh to get rid of sins, cannot fully dissociate themselves from evil influences. The self-accusing soul sometimes fails and falters. By mentioning the Pharaohs wife, the believers are advised to keep on praying and desiring to dissociate themselves from the wrongdoing people.

وَمَرْيَمَ ابْنَتَ عِمْرَانَ الَّتِي أَحْصَنَتْ فَرْجَهَا فَنَفَخْنَا فِيهِ مِن رُّوحِنَا وَصَدَّقَتْ بِكَلِمَاتِ رَبِّهَا وَكُتُبِهِ وَكَانَتْ مِنَ الْقَانِتِينَ

66:12 Here, the believer is compared to Mary. She represents the righteous servants of Allâh, who have closed all avenues of sin and made peace with Allâh. Such a servant is blessed with Divine Revelation. This personal pronoun fihi فِيهِ him is the believer for whom Mary is set as an example. The parable illustrates how Divine Revelation is granted to some of Allâh’s servants, although they are not Prophets of Allâh. The verse also tells us that such a person will be like Mary and then Allâh will infuse His Rûh رُّوحِ in them and they will become like Jesus. The verse clearly informs us that in the ummah of the Holy Prophet (pbuh), there will be people—both men and women—like Mary, who will guard their chastity, be devoted to prayers, declare faith in the Scripture and because of being an obedient servant of Allâh will receive the blessings of Divine Revelations (see Rûh in 16:2; 32:9; 38:72; 42:52; 16:102; 2:253; 2:87; 5:110; 58:22; 26:193; 4:171). This promise has been given in the very first chapter of al-Fâtihâh in the words, “Show us the path of those whom you bestowed your Mercy”. 67. CHAPTER سورة الملك

The Supreme Kingdom and Supreme Power

(Revealed before Hijrah)

With this chapter begins a new group of forty-eight chapters which extend to the end of the Qur’ân. With the exception of chapter 110 (Al-Nasr), they are all from the Makkan period. All these chapters exhibit a special majesty and grandeur, the beauty of rhythm and the charm of brevity. It is not possible to describe in so short a space all of the shining qualities of these chapters, which captivate the human spirit, and to describe the impact they leave on the human heart if it reflects on them. This group of chapters generally but very eloquently deals with matters of belief, the existence of the Supreme Being and His Glorious Attributes, the prophethood, the Resurrection and life after death.

In this chapter, special reference is made to the Divine Attribute, al-Rahmân الرَّحْمَـٰنُ – the Most Gracious. The chapter opens by proclaiming the Lordship, the Sovereignty and the Omnipotence of Allâh. Towards the end of the second verse, two more Attributes of Allâh – the Mighty (Al-‘Azîzالعزيز) and the Most-Forgiving (Al-Ghafûrالغفور) – are mentioned. Al ‘Azîz claims supremacy and sovereignty for His Prophets and the believers over their opponents. Al-Ghafûr demands over-looking and ignoring of the allegations attributed to His Messengers and the believers by their opponents and demands to protect from them from their onslaughts. The chapter ends with the words, “It is He Who is the Most Gracious الرَّحْمَـٰنُ, in Him we believe and in Him we put our trust”.

There is a saying of the Holy Prophet (pbuh) that reciting this chapter entitled one to inherit Paradise and become deserving of Allâh’s grace and bounties, and secure against the lawful punishment of the grave. This is all true, but it does not at all mean that the reader may go on repeating the words without pondering over their meaning and not acting upon its contents. Mere words of the Holy Qur’ân, no doubt have their own manifold Divine blessings and spiritual influences, so one should make the proper use of them, but the real purpose behind the recitation of this chapter is that one should fully realize its implications and try to achieve the very purpose of its Revelation.

تَبَارَكَ الَّذِي بِيَدِهِ الْمُلْكُ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ

67:1 Tabâraka تَبَارَكَ – Blessed. Blessed is the One Who is a continuous and permanent source of whatever is good for His creation, Who himself is in no need of any good, and who is independent, and not acting under any law, as He Himself is the Law-Giver. Baraka بَرَكَ possess the sense of firmness, continuity, steadiness, abundance, exaltation. This is a part of the Divine Attribute of Rahmânîyyat, which is explained in verses 2-5 and verses 19-24.

الَّذِي خَلَقَ الْمَوْتَ وَالْحَيَاةَ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا ۚ وَهُوَ الْعَزِيزُ الْغَفُورُ

67:2 The purpose underlying the physical death and life after death is explained here, keeping in view the inborn and natural desire of the human being to live forever. In order to satisfy this desire, Allâh has, in all His Wisdom, allowed souls to survive after the death of the physical body, and the soul shall take, after resurrection, another type of body. Thus, the death is of greater significance, since it opens to a human being the door of an everlasting life and continued unending progress (cf. 66:8). The life on earth is therefore a temporary sojourn and a preparation for a permanent and everlasting life beyond the grave. One should note in this verse the sequence; first comes the word ‘death’ (الْمَوْتَ), which is followed by the word ‘life’ (الْحَيَاةَ). The mention of death and thereafter life also alludes that Allâh sends His messengers to bring the spiritually dead to life, and the nations are raised to life when the Prophets come (see also 8:24 for the meaning of “life”). Another explanation is that present life is the preparation for an examination as the verse 49:3 states that Allâh examines the hearts of the believers so that they attain piety (- taqwa). After death, we see the result and reward of the endeavours of this life.

لَّذِي خَلَقَ سَبْعَ سَمَاوَاتٍ طِبَاقًا ۖ مَّا تَرَىٰ فِي خَلْقِ الرَّحْمَـٰنِ مِن تَفَاوُتٍ ۖ فَارْجِعِ الْبَصَرَ هَلْ تَرَىٰ مِن فُطُورٍ

67:3 Sab‘a سَبْعَ – seven, in the sense of many (cf. 65:12). Tibâqâ طِبَاقًا – one over the other, similar to the rolls of the scrolls of a book (cf. 21:104). Allâh’s creation is wonderful indeed. We see how vast, varied and orderly are hundreds of millions of systems of which our solar system and our cosmos are just one. They are so wisely arranged and distributed in relation to one another that there runs a beautiful order and harmony in them and no incongruity or flaw is visible there. It all implies that the flawless creation of the universe and the beautiful order that pervades the cosmos are proofs of His existence and that He has created the human being to serve a sublime purpose and to achieve a sublime goal. It also signifies that all the basic requirements of a human beings material life depend upon the heavens, as for example, no physical life can exist without water or sunlight from the heaven, and so the spiritual life needs for its sustenance the heavenly water of Divine Revelation.

وَلَقَدْ زَيَّنَّا السَّمَاءَ الدُّنْيَا بِمَصَابِيحَ وَجَعَلْنَاهَا رُجُومًا لِّلشَّيَاطِينِ ۖ وَأَعْتَدْنَا لَهُمْ عَذَابَ السَّعِيرِ

67:5 The three words Rajûm رُجُومًا, Shayâtîn شَّيَاطِينِand Sa‘îr السَّعِيرِ need explanation. The translation of this verse becomes confused if the in-depth meanings of these words are ignored. Rajam رجَمَ means throwing stones at random. It also means conjectures, as conjectures are like throwing of stones at random. The word is derived from rajama ÁUi meaning to stone (Lisân, Tâj, Lane). Shaitân is something that harms people, something that creates trouble. The word should not be translated as devil (see also 2:36). Shayâtîn, its plural form, means things that are harmful to the people (Qâmûs, Jauharî, Lane, Tâj, Lisân). Here in the verse the plural form has been used, so it should not be confused with the word satan. Sa‘îr means flaming fire, kindled fire, blaze, flame. Sa‘îr is derived from s‘ara سَعَرَ – to kindle fire; create trouble (Lisân, Tâj, Lane). The verse gives us a clue into some cosmic laws. We learn that in our cosmic world, which is adorned with stars, and “decked fair for the beholders” (cf.: 15:16) there are meteorites that are stones thrown at random intervals” and that when they reach the earth can harm the people. Therefore, they are destroyed by a flaming fire. This is an example of Divine grace of Mercy (Rahmânîyyat). A meteorite is a natural stone originating in outer space that survives an impact with the earth’s surface. While in space, it is called a meteoroid. When it enters the earth’s atmosphere, impact pressure causes the body to heat up and emit light, thus forming a fireball, also known as a meteor or shooting star. Most meteoroids disintegrate because of the heat and blaze when entering the earth’s atmosphere. However, a number ranging in size from marbles to basketballs or larger do reach the earth’s surface sometimes. Some Divine blessing behind these phenomena serves as a kind of protection and a continuous source of benefit for human beings. The trace elements they contain are fertilizer for the earth as the verse 15:19 also indicates. Ibn Kathîr says there are two kinds of protections behind the shooting stars – the physical protection of the earth from destruction by the meteorite and the spiritual protection of the earth by the advent of a Prophet or Divine reformer. This meaning is supported in the verse 72:10. It is a known historical fact that at the time of the advent of the Holy Prophet (pbuh), shooting stars were observed in large numbers.

Some other cosmic laws have been pointed out in 15:16-20. There we read “We have indeed set up constellations in the heaven, and we have decked it fair for the beholders, and We have guarded it against the intrusion of every rejected, harmful (thing).” Verses 15:16-18, 37:10-11 and 72:10-11 deal with the same subject matter. There are more verses such as 77:1-9, and 79:1-8 that convey similar information.

Some commentators explain this verse as saying that, astrologists and conjecture makers use the stars to make their random guesses, that Allâh dislikes this practice and that they will be punished for this practice.

إِنَّ الَّذِينَ يَخْشَوْنَ رَبَّهُم بِالْغَيْبِ لَهُم مَّغْفِرَةٌ وَأَجْرٌ كَبِيرٌ

67:12 الَّذِينَ يَخْشَوْنَ رَبَّهُم is commonly translated as, those who fear their Lord. This fear is not the fear of a lamb before a wolf. The true believer knows from certainty that the security is from Allâh. The one who fears stays close to his Lord and is under His protection. His heart finds peace through His nearness. The Divine nearness is such that Allâh causes them to fear Him with a fear different from the fear humans have of lions and tyrants. He reveals to His servants that the pleasure and ease are from Him. His Lord reveals to His servants with His exquisite beauty, and the servant is afraid of losing the attention of His Lord. Whosoever really fears the torment of the Hereafter and the Day of Judgment standing before the Absolute Judge, cannot but act in accordance with the pleasure of the great Creator. “Allâh cautions you against His retribution” (3:27), He says: “He knows what is in your minds” (2:235). The fear of Allâh is a protection (maghfirat مَّغْفِرَةٌ) from the harms of our misdeeds and His protection is the strongest of all protections, and there is a great reward for the Divine nearness with Allâh (Ajarun Kabîr أَجْرٌ كَبِيرٌ). “Fear Allâh and fear the fire” (3:130-131) is His Command (see also 55:46).

أَلَا يَعْلَمُ مَنْ خَلَقَ وَهُوَ اللَّطِيفُ الْخَبِيرُ

67:14 Two Divine Attributes – Al-Latîf اللَّطِيفُ and Al-Khabîr الْخَبِيرُ have a relation to the creation. A creator must know well what he is going to create beforehand, and the knowledge of the abstruse and the subtle is a prerequisite.

هُوَ الَّذِي جَعَلَ لَكُمُ الْأَرْضَ ذَلُولًا فَامْشُوا فِي مَنَاكِبِهَا وَكُلُوا مِن رِّزْقِهِ ۖ وَإِلَيْهِ النُّشُورُ

67:15 Dhalûlanذَلُولًا is derived from dhalla ذلَ and is something that carries the burden. Dhalûl ذلولis an animal that carries a burden and moves (Tâj, Lisân, Lane). Dhalûlan ذَلُولًا points to the moving earth that carries a huge burden. Munâkib مناکبis derived from nakaba نکب. It is something that is spacious and at the same time deviated and oblique. This can be applied to our earth and to the cosmic earths (cf. 65:12).

أَمِنتُم مَّن فِي السَّمَاءِ أَن يَخْسِفَ بِكُمُ الْأَرْضَ فَإِذَا هِيَ تَمُورُ

67:16 Mann fi Samâ’ مَّن فِي السَّمَاءِ is usually translated as the One Who is in the heaven. This translation is misleading, as it will limit Allâh to the heaven only. It will be contrary to the statement “Allâh encompasses everything” (41:54 ). Samâ’ السَّمَاءِ is not heaven, but something that is above. Allâh is above all, so the correct rendering should be “The One Who is above all with all His Attributes”.

68. CHAPTER سورة القلم

The Pen

(Revealed before Hijrah)

In the preceding chapter, attention was drawn to Divine grace of Mercy (Rahmânîyyat) in the Heavenly kingdom, and on people irrespective of their origin or faith. This chapter continues with other examples of Divine Grace, namely the Holy Qur’ân (cf. 55:1-2) and the bringer of the Holy Qur’ân (cf. 21:107). The Holy Qur’ân is, like the spacious universe, a spiritual universe, an ocean without shore, in which lie hidden treasures of spiritual knowledge and sources of wisdom, which are revealed to people according to the needs of the time. The Chapter opens with a great prophecy that the knowledge— spiritual as well as scientific— will continue to advance and the writings and books shall spread widely. The chapter also mentions some examples of human behaviour (verses 9-15) disliked by Allâh.

ن ۚ وَالْقَلَمِ وَمَا يَسْطُرُونَ

68:1 Ibn Mas‘ûd and his two students Hasan and Qatadah regard that the letter Nûn ن here stands for inkstand. The context, which mentions the pen and writing, clearly supports this interpretation. Ibn ‘Abbâs considers the meaning of Nûn ن to be fish as mentioned in the same chapter. Imâm Râzî supports the view of Ibn ‘Abbâs. There is a viewpoint that Nûn ن is not an abbreviation, but a complete word meaning both – ink-stand or fish

“The Pen” وَالْقَلَمِ indicate the spread of knowledge through “ink and pen”. The Holy Qur’ân is what has been written from this ink and pen, and its safety and security has been guaranteed by the Writer (cf.: 15:9). It is not any pen (qalam قَلَم) but it is “the Pen” (Al-Qalam الْقَلَمِ). Allâh has created in His vast kingdom a holy element, a “grand Pen” (الْقَلَمِ), which He cites as witness. When the “grand Pen” moves on the sacred guarded Tablet (52:2), it writes what no one else can write, and no one can change what is written. The “Pen” writes the commands of the Lord and His Divine Will. What is then written reaches humankind and is shared by all. What is written is distributed in all corners of the world, because its origin is from “High above”.

مَا أَنتَ بِنِعْمَةِ رَبِّكَ بِمَجْنُونٍ

68:2 The Prophets of Allâh were always referred to as “mad” (مَجْنُونٍ) by their opponents and the Holy Prophet (pbuh) was no exception to it. With the advancement of the knowledge, the absurdities of the charge of madness attributed to the Holy Prophet (pbuh) will be expounded upon and he will be declared the sane and wise. The actions of a mad man lack balance, order or arrangement, so they fail to produce abiding and useful results, but not the Words uttered from the mouth of the Holy Prophet (pbuh). The Holy Qur’ân will bear testimony that he was not mad as stated in this verse.

وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٍ

68:4 We fully realize that the Holy Prophet (pbuh) is the sublimest of men, possessed of all those moral excellences which makes him a perfect image of his Creator (cf.: 33:21). The All-Mighty Allâh Himself testifies to this in this verse. He is the complete embodiment of all the good and virtuous qualities a human is ever capable of possessing. His far-sightedness, courage, forgiveness, open heartedness and immense spiritual knowledge testify to his being Khulq ‘Azîm خُلُقٍ عَظِيم – possessing an “outstandingly high standard of moral excellence”. ‘Âishah(rz), the wife of the Holy Prophet (pbuh), testified, the Prophet possessed all those moral excellences that are mentioned in the Holy Qur’ân (Bukhârî).

يَوْمَ يُكْشَفُ عَن سَاقٍ وَيُدْعَوْنَ إِلَى السُّجُودِ فَلَا يَسْتَطِيعُونَ

68:42 Yakshafu ‘ann Sâqi يُكْشَفُ عَن سَاقٍ is an idiom of classical Arabic meaning “to be exposed, be in a state of agitation, restlessness of mind and disturbances” (see also 27:44). The Arabic idiom kashafat al-Harb ‘ann sâqi الحرب عن ساقِ عَن سَاقٍ كْشَفُ means a state of agitation and restlessness during a battle. Literally, Sâq ساق means shank or lower leg and Yakashafu ‘ann Sâqî عَن سَاقٍ يُكْشَفُ gets the literal translation, when the lower leg is exposed to express a state of confusion, and restlessness of mind (cf. 27:44). The idiomatic use of the word Sâq is explained in more detail in the chapter of Al-Qiyâmah (75:24-29). Some commentators are of the opinion that Yakshafu ‘ann Sâq يُكْشَفُ عَن سَاقٍis a Divine Attribute on the Day of Resurrection when Allâh will expose Himself. This does not mean that He will become visible to the people, but people will recognize Him as the All-Mighty Supreme Being.

69. CHAPTER سورة الحاقة

The Sure and Inevitable Great Reality

(Revealed before Hijrah)

Al-Hâqqah الْحَاقَّةُ is the sure inevitable Reality. The word is repeated twice; therefore, it must have a dual meaning. In its first meaning, it refers to the final overthrow of disbelief. This meaning is supported by the verses that follow (verses from 4 to12). With this meaning Al-Hâqqah الْحَاقَّةُ is a prophecy. Another meaning of Al-Hâqqah الْحَاقَّةُ refers to the inevitable Reality of the Day of Resurrection as the verse 15 and verses that follow indicate. After these mighty announcements the subject matter of the previous chapter is continued. The preceding chapter stated that Prophets of Allâh are no mad persons as the signs and qualities of madness are not to be found in them, and that the Holy Prophet (pbuh) was not an exception. Here it is told that he was neither a poet nor a soothsayer but an “honourable Messenger” (Verse 40-43). At the end of the chapter, a mighty word le-Haqq al-Yaqîn لحقٌ اليقين – “With the absolute Truth and with the Reality” are used for the Holy Qur’ân.

وَالْمَلَكُ عَلَىٰ أَرْجَائِهَا ۚ وَيَحْمِلُ عَرْشَ رَبِّكَ فَوْقَهُمْ يَوْمَئِذٍ ثَمَانِيَةٌ

69:17 In this verse we learn about the “Throne of your Lord and its eight bearers”. “The Throne of the Lord” (عَرْشَ رَبِّكَ) is a figure of speech. It does not signify any place that is physically created. “Whichever way we may turn our face, we will find Allâh” (2:115) and, “He is nearby indeed” (2:186). His Throne (al-‘Arsh) is the symbol of His Power and Rule, His Might, His ability to control, His Authority, His Dominion and His Mastery. The word expresses Allâh’s state of Holy Supremacy – that is, when His Attribute of Holiness (Quddûssîyat) covers up all His other Attributes, placing Him far beyond every reach, totally hidden. In His Divine words, “The Most Gracious (al-Rahmân) is firmly and flawlessly established on His Throne of Power” (الرَّحْمَـٰنُ عَلَى الْعَرْشِ اسْتَوَئ; 20:5), Astawâ اسْتَوَئ stands for the flawlessness, and perfection in all aspects of Divine Attributes – beyond what a human being can imagine. Thus, al-‘Arsh عَرْشَ and Astawâ are the Attributes relating to His transcendence (Sifât al-Tanzîh) of Allâh. For the declaration of His Attributes of resemblance (Sifât al-Tashbîh), the Holy Qur’ân mentions – “He is All-Seeing, He is All-Hearing” (42:11), and then to remove the suspicion of resemblance, it states that there is nothing like unto Him. If we insist only on His Attributes of resemblance, we restrict Him. If we insist only on His Attributes of transcendence, we limit Him again. If we accept both aspects, we are right (43:80-82). We see Him in the essences of things both boundless and limited. Allâh’s countenance is the mirror of both these Attributes.

The four Divine Attributes of Rabûbîyyat, Rahmânîyyat, Rahîmîyyat and Mâlikîyyat mentioned in the very first chapter of the Holy Book are upholding His throne here in this present world and they are in full operation. In the Hereafter, these four Attributes shall continue to operate. Thus the operation of each of these Attributes will be displayed doubly and thus appear as eight. “The eight Divine Attributes on the Day of Resurrection shall be bearing the Throne of Power of your Lord.” (69:17). Here are the Attributes of the transcendence (Sifât al-Tanzîh) of Allâh. The Attributes of transcendence (Sifât al-Tanzîh) and of resemblance (Sifât al-Tashbîh) has nothing to do with His essence but rather are for the purification of our own essence as we are the focus of His essence.

ثُمَّ فِي سِلْسِلَةٍ ذَرْعُهَا سَبْعُونَ ذِرَاعًا فَاسْلُكُوهُ

69:32 The “chain the length of which is seventy cubits” is a long chain of the low desires and sensual passions in which rebellious are indulged and entangled. The number also refers to seventy years, an average life span of a human being, which will assume the form of fetters for him in the life to come.

وَلَوْ تَقَوَّلَ عَلَيْنَا بَعْضَ الْأَقَاوِيلِ

69:44-46 This verse and the following three lay down an excellent standard to test the truthfulness of the claim of any prophethood. The argument is given that if the Holy Prophet (pbuh) had been a forger, Allâh’s strong hand would have seized him by the throat, he would have been under constant curse of Allâh and His people, and he would have certainly met with a violent death and his whole mission would have certainly failed. Such is the fate of a false prophet and of one who fabricates Divine Revelation. It is a special grace conferred on the Holy Prophet (pbuh) that the period of his prophethood has been cited as a test for the truthfulness of his claim and the claims of any true Prophet of Allâh (cf. 72:27). 70. CHAPTER سورة المعارج

The Ways of Ascent

(Revealed before Hijrah)

Dhî-Ma‘ârij ذِي الْمَعَارِجِ – Master of the ways of Ascent is another Divine Attribute cited in verse 4 of this chapter. Verses of this chapter mention some of the important moral values that are required by the human being to be granted the exalted ranks. The ascent to the heights of spiritual perfection will be without end.

تَعْرُجُ الْمَلَائِكَةُ وَالرُّوحُ إِلَيْهِ فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ

70:4 The mentioning of the “angels” (الْمَلَائِكَةُ) and the “Divine Revelation and Manifestation” (وَالرُّوحُ) at the same time signify that the development and progress of the human soul will continue, knowing no end. It also describes “the measure of the day” (يَوْمٍ) as fifty thousand years, referring to the fact that some Divine plans and programs take thousands of years to mature. The length of the Divine “day” according to our measurements is variously mentioned in the Holy Qur’ân. Chapter Al-Sajdah (32:5) gives such a day as being equal to a thousand years and in another verse (97:3) the mention is of a thousand months. It can also be of one day’s duration (34:30). In the sayings of the Holy Prophet (pbuh) a Mujaddid – a spiritual Reformer is appointed by Allâh every hundred years. All this is a matter of no great wonder, for we observe many such examples in the laws of nature. We find that some crops become ripened and ready for use in three months and others may take several years before fruits are borne. Again, we see that some of the things such as the oil in the earth take hundreds of thousands of years to become ready for usage. For similar reasons, technical terms like light year have been invented.

It should be mentioned in this connection that Heavenly Books and Divine prophecies and the particular great changes related to them have different fixed periods, epochs and cycles in which they are fulfilled. Some such periods last for a day, others continue for fifty thousand years. When we ponder over the history of Islam and think over the important changes of time we come to realize that there was a period of twenty-three years, a period of Qur’ânic revelation after the expiration of which the Holy Prophet (pbuh) passed away. The second epoch-making period lasted for thirty years when Khilâfat-i-Râshidah saw its end with the death of ‘Alî(rz). Then came the revolutionary change in Islamic history with the death of Amîr Mu‘âwiah in the seventieth year of Hijrah and no Companion of the Holy Prophet (pbuh) succeeded him as Khalîfa-i-Râshid. Similarly, another period of one hundred years elapsed when with end of the Umayyad dynasty the indirect reporting and recording of the Traditions of the Holy Prophet (pbuh) ceased. Then came an era of five hundred years, after that the Arab empire started its decline. Then there ensued a period during which the European nations resorted to establishing trade companies in the world and setting up colonies in foreign lands. This was the time when Gog and Magog came out with their designs to subdue the Muslim nations of the world.

71. CHAPTER سورة نوح

Noah

(Revealed before Hijrah)

The full subject matter of the whole chapter revolves around the events in the lives of Noah and that of the Holy Prophet (pbuh) of Islam. The country of Noah, Nainwah, was situated between the two rivers – Euphrates and Tigris. This part of the country was visited by a strong flooding. While in the preceding chapter, warning was given to the opponents of the Holy Prophet (pbuh) of the evil consequences of their rejection of the Divine message, the present chapter has confirmed the warning by referring to a great historical event that occurred in the lifetime of Noah.

أَنِ اعْبُدُوا اللَّهَ وَاتَّقُوهُ وَأَطِيعُونِ ﴿٣﴾ يَغْفِرْ لَكُم مِّن ذُنُوبِكُمْ وَيُؤَخِّرْكُمْ إِلَىٰ أَجَلٍ مُّسَمًّى

71:3-4 Human beings are desirous of being granted a long life. They also pray for wealth and children and at the same time, are wishful for adversities to beset his enemies. The statement أَنِ اعْبُدُوا اللَّهَ وَاتَّقُوهُ وَأَطِيعُونِ presents a very useful and effective prescription for us to try.

وَيُمْدِدْكُم بِأَمْوَالٍ وَبَنِينَ وَيَجْعَل لَّكُمْ جَنَّاتٍ وَيَجْعَل لَّكُمْ أَنْهَارًا

71:12 As a result of asking the Divine protection again and again from weaknesses, lapses and wrong doings (فَقُلْتُ اسْتَغْفِرُوا رَبَّكُمْ إِنَّهُ كَانَ غَفَّارًا; 71:10), some rewards are mentioned in this and the following verses.

72. CHAPTER سورة الجن

The Jinn

(Revealed before Hijrah)

It was told in the preceding chapter that Noah’s exhortation and preaching proved to be a lonely voice in the wilderness and only a few people had given him allegiance. In this chapter we are similarly told that in circumstances of extreme agony when the Holy Prophet (pbuh) was beset with all sorts of hardships and when the people whom he preached the message of Islam thanked him with nothing but ridicule, opposition, and even persecution, he was given the consolation that the cause of truth would surely be established. The chapter tells us that there existed a similarity between the circumstances of Noah and those of the Holy Prophet (pbuh) of Islam. Towards the end of the chapter, it is stated that the prophecies are an infallible criterion to test the Divine source of the message of a Prophet. It has been further reaffirmed that the Divine Message is above all misconceptions or doubts, since it contains prophecies about great world events which ordinary human knowledge cannot foresee or foretell and that the Messenger succeeds in fulfilling his mission.

The folklorist image of “jinn” جِن has somewhat obscured the original connotation of the message in this chapter and its significance. Jinn give the sense of something hidden, not public. They are not ghosts or spirits as some simple people tend to think. According to the Arabic lexicon, jinn are those beings, things or forces, which cannot normally be perceived or seen by common people. The sense of being hidden is implied in the root-verb janna, something concealed or covered in darkness; (cf. 6:76 which speaks of Abraham, when the night darkened over him,). Great men also come under the category of jinn, as it is not easy for the general public or common folk to meet them. Remote tribes inhabiting the forests, in the mountainous and distant lands are also a kind of jinn. Paradise is called jannat as it is hidden to us. Similarly, junnat is a shield that covers the body in warfare, janîn is the child who is still in the belly of the mother, as it cannot be seen and janûn is the delusion that covers the sound mind. The “jinn” nature (- iblisîyyat) seeks to disquiet, whereas the “human” nature (- insânîyyat) seeks to set at ease.

In this chapter, a historical event has been described. The prefix “al” ¾A before the word jinn (al-Jinn الجن) refers to some particular people. Al-Jinn الجن mentioned here are human beings (rijâl رجال – who walk on two feet, term used for human beings), as the verse 6 clarifies. The Jews inhabiting the place of Nasîbin were known as the Jinns. They used to visit Ukaz, a famous trade market of Arabia. At a place known as Nakhlah, while the Holy Prophet (pbuh) was reciting the Qur’ânic verses in one of his morning Prayers, they listened to the Holy Qur’ân. This listening to the Words of Allâh had a tremendous effect on them. For the discussion on jinn see verses 6:128; 15:27 and 7:38; refer to 18:50; 27:17; 34:41; 41:25; 46:18; 46:29; 51:56; 55:33; 114:6.

قُلْ أُوحِيَ إِلَيَّ أَنَّهُ اسْتَمَعَ نَفَرٌ مِّنَ الْجِنِّ فَقَالُوا إِنَّا سَمِعْنَا قُرْآنًا عَجَبًا

72:1 It is stated that a party of the Jinn – a people not known to the Holy Prophet (pbuh), visited him, listened to the Holy Qur’ân and believed in him. It was a time of great dismay for the Holy Prophet (pbuh).

وَأَنَّهُ كَانَ رِجَالٌ مِّنَ الْإِنسِ يَعُوذُونَ بِرِجَالٍ مِّنَ الْجِنِّ فَزَادُوهُمْ رَهَقًا

72:6 The words Rijâl minn al-Ins (رِجَالٌ مِّنَ الْإِنسِ) Rijâlun minn al-Jinn (رِجَالٍ مِّنَ الْجِنِّ) and the suffix “al” before the word jinn refutes further that “jinn” are something like supernatural beings but are simply walking human beings (rijâl رِجَالٌ).

وَأَنَّا لَمَسْنَا السَّمَاءَ فَوَجَدْنَاهَا مُلِئَتْ حَرَسًا شَدِيدًا وَشُهُبًا

72:8 Lamas-nâلَمَسْنَا is from lamasa لَمَسmeaning to seek something without obtaining it or unable to touch it, whereas massa éo¿ is something that can be obtained and felt with the senses of touch. Muli’at مُلِئَتْ from malâ’ ملاء signifies fullness, something that fills with awe and attraction. The chiefs are called malâ’un ملاءٌ as they fill the eyes of ordinary people with awe and attraction. Harasa حَرَسًا means to guard strongly. Shadîd شَدِيدًا is something that is tightly bound (like the power of gravitation), something violent, severe, strong, terrible and stern. The word is derived from shadda – to bind tightly, strap firmly, hard and strongly. Shahâb شُهُابً is a comet, a small body that orbits the sun and, when close enough to the sun, exhibits a visible coma or a tail from the effects of solar radiation upon the comets nucleus. Comets have their own orbital periods, ranging from a few years to hundreds of thousands of years, while some are believed to pass through the inner solar system only once before being thrown out into interstellar space. Short-period comets are thought to originate near the orbit of Neptune and long-period comets are believed to originate at a much greater distance from the sun, in a cloud consisting of debris left over from the condensation of the solar nebula. If the comets path crosses earth’s path, then there are meteor showers as the earth passes through the trail of debris. The comet-like bodies in the outer solar system may number millions. The number of naked-eye comets averages roughly one per year. When a historically bright or notable naked-eye comet is witnessed by many people, it may be termed a Great Comet. The expression used in this verse and the following refer to the quest of getting knowledge on some cosmic observations and laws.

وَأَنَّا كُنَّا نَقْعُدُ مِنْهَا مَقَاعِدَ لِلسَّمْعِ ۖ فَمَن يَسْتَمِعِ الْآنَ يَجِدْ لَهُ شِهَابًا رَّصَدًا

72:9 Rasada رَّصَدً – to watch, to lie in wait, observe Maqâ‘id مَقَاعِدَ – observatory, place of observation. Here the mention is of places of observation, not necessarily the observatories of the movement of stars.

In the above two verses and the following verses, the “jinns” were particularly Jews described as righteous (cf. verse 11) people of learning, who were busy in observing the laws of physics in space. These verses and also verses 37:10-11, 67:5 and 72:10-11 deal with the same subject matter. There are more verses in the Holy Qur’ân that convey similar information when their in-depth meanings are taken into consideration. They are verses 77:1-9, and 79:1-8.

وَأَنَّ الْمَسَاجِدَ لِلَّهِ فَلَا تَدْعُوا مَعَ اللَّهِ أَحَدًا

72:18 The initial words of this verse الْمَسَاجِدَ لِلَّهِ are usually translated as, “the Mosques are for Allâh”. This is a simple meaning, but the in-depth translation should be, “the hands, and the feet are there to prostrate before Allâh”.

وَأَنَّهُ لَمَّا قَامَ عَبْدُ اللَّهِ يَدْعُوهُ كَادُوا يَكُونُونَ عَلَيْهِ لِبَ

72:19 “And when Allâh’s servant stands up calling to Him”; here Abdullah عَبْدُ اللَّهِ – Here the servant of Allâh is the Holy Prophet (pbuh). He is called “His servant” in verses 17:1 and 25:1.

إِلَّا مَنِ ارْتَضَىٰ مِن رَّسُولٍ فَإِنَّهُ يَسْلُكُ مِن بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ رَصَدًا

72:27 The words, “He orders an escort of (guarding angels) to go before him and behind him” embodies incontestable prophecy that a special Divine protection is granted to Allâh’s Messenger, and that the great heavenly Revelation brought by the Holy Prophet (pbuh) will be completely secure against being distorted and tampered with for all times to come.

73. CHAPTER سورة المزمل

The one covering himself up

(Revealed before Hijrah)

In this chapter, special attention is drawn to devoting a part of the night to Tahajjud – getting up at night for Prayer, for this Prayer is a strong means of activating human power to rise to spiritual eminence. The latter part of the night has a special connection with the awakening of the soul to imbibe the Divine blessings. Prayer and remembrance of Allâh in the solitude and the calm of the night is the most effective means to draw Divine attention. In the stillness and solitude, peace prevails and one being alone with Allâh avails special communion with Him. The time is most eminently suited for making all behests and requests from Him who listens, grants and bestows His choicest blessings. When the mind is illuminated with heavenly light, it helps us to develop strength of character and makes our speech sane, solid and sound while imploring Allâh.

يَا أَيُّهَا الْمُزَّمِّلُ

73:1 Al-Muzzammil الْمُزَّمِّلُ is the one wrapped in his garments to get ready to perform his prayer. The famous commentator Akramah says that title means the one who is to carry a heavy responsibility of preaching the Divine message to the world. The name given to the chapter signifies both concepts.

74. CHAPTER سورة المدثر

One Endowed with Excellent Capacities

(Revealed before Hijrah)

Al-Muddaththar الْمُدَّثِّرُ is a person who is endowed with capacities of excellent standard; one adorned with the best moral powers and qualities and prophetic dignity (see Rûh al-Ma‘âni). Al-Muddaththar الْمُدَّثِّرُ is derived from dathâr iBQe – a cloth worn over the clothes that touch the body. Thus, literally Al-Muddaththar also means a person who is wrapped up in a mantle. Al-Muddaththar and Al-Muzzammal الْمُزَّمِّلُ have similar meanings. All these epithets fittingly apply to the Holy Prophet (pbuh). In the preceding chapter, the Holy Prophet (pbuh) and the believers were enjoined to devote themselves to Tahajjud Prayer. The present chapter complements the subject of the preceding one. While Al-Muzzammal الْمُزَّمِّلُ informs us of the means of achieving sublime status of spiritual perfection, Al-Muddaththar الْمُدَّثِّر tells us the result of such an effort.

يَا أَيُّهَا الْمُدَّثِّرُ﴿١﴾ قُمْ فَأَنذِرْ ﴿٢﴾ وَرَبَّكَ فَكَبِّر ﴿٣﴾ ْ وَثِيَابَكَ فَطَهِّرْ ﴿٤﴾ وَالرُّجْزَ فَاهْجُرْ ﴿٥﴾ وَلَا تَمْنُن تَسْتَكْثِرُ ﴿٦﴾ وَلِرَبِّكَ فَاصْبِرْ

74:1-7 These verses were the second revelation to the Holy Prophet (pbuh) after chapter 96. The use of the word Al-Muddaththar الْمُدَّثِّر for the Holy Prophet points to the fact that there is absolutely no use in always remaining wrapped up in the mantle (Muzzammal مُزَّمِّلُ) and praying, but there is also a time to stand up and attend to the strenuous duties and responsibilities of a Prophet. Qum قُمْ – Arise! Stand up! This was the second Divine Command given to the Holy Prophet (pbuh) after Iqraاقْرَأْ Read! That is why Muslim sermons are always in a standing position. The third Command was Unzur أَنذِرْ – Warn! The fourth command was to announce the supremacy of the Lord (- Kabbir كَبِّرْ). Allâh Akbar is pronounced daily in five Adzâns (اذان- call for Prayer) six times each, and before Aqâma (أقاما -standing up for prayer) and during the movements of the Prayer. This all is in accordance with this command وَثِيَابَكَ فَطَهِّرْ (and purify your clothes). Thiyâb ثياب has also the meaning of “heart” and “spirit” (Lane). It also means put your works in order. Cleanliness and Purity (al-Tahhar) is an Attribute of God. It is of two kinds in human beings, the first is the physical purity and cleanliness of the body – in particular specific places of the body, there is no disagreement and dispute about it and the other is the cleanliness of the heart.

ذَرْنِي وَمَنْ خَلَقْتُ وَحِيدًا

74:10 Wahîd وَحِيدً is the one who is without parallel; unique in properties; the created one. Here it refers to unthankful human beings endowed with wealth and sons.

عَلَيْهَا تِسْعَةَ عَشَرَ

74:30 In explaining this verse, most commentators are of the view that nineteen that are the keepers of the Hell is a parable that is illustrated in the next verse. According to Râzî, the number nineteen refers to the number of human qualities, which are to be used to purge sin in us. We have here a reference to the nineteen physical, intellectual and emotional powers within us. We are endowed with nine major senses, i.e. five senses (sight, hearing, smell, taste, touch), one proprioceptive sense of position in space and the senses arising from internal organs relating to hunger, thirst and sexuality. These, coupled with their nine spiritual counterparts together with a guardian or controlling sense – the will-power, which dominates and controls all these different faculties of human nature, are the nineteen guardians of Hell. The foregoing verses (5-25) mention nineteen evils that need to be purged in order to attain purity. The Qur’ânic teachings aim at disciplining these semi-autonomous functions. The neglect and misuse of these nineteen angelic fine qualities is the root of all sins and suffering in the Hereafter. They are spoken of as wardens of the Fire of Hell.

كَلَّا وَالْقَمَرِ ﴿٣٢﴾ وَاللَّيْلِ إِذْ أَدْبَرَ ﴿٣٣﴾ وَالصُّبْحِ إِذَا أَسْفَرَ

74:32-34 In these three verses there is the earliest Qur’ânic instance of the particle wa و used in the sense of an oath-like assertion. A call to witness is meant to give weight to a subsequently stated truth or the evidence of the truth. Here the truth to be stressed is that of the changing phases of the moon and the alternation of night and day, which is the outcome of Allâh’s given natural laws, so the sinners suffering in the Hereafter is but a natural outcome of his deliberate negligence of those above-mentioned nineteen qualities.

وَمَا يَذْكُرُونَ إِلَّا أَن يَشَاءَ اللَّهُ ۚ هُوَ أَهْلُ التَّقْوَىٰ وَأَهْلُ الْمَغْفِرَةِ

74:56 In this last verse and the previous verse, attention has been drawn to the last of the nineteen wardens – the free will of the human being. In order to be rightly guided one should be willing to follow the ways and means enjoined by Allâh for our guidance. Here it does not at all mean that a human being is simply obliged to conform his own will to the will of Allâh. In spite of his own free will, he will subordinate all of his desires to the Divine Will.

75. CHAPTER سورة القيامة

The Resurrection

(Revealed before Hijrah)

After the subject of Divine Unity, His Divinity and His Law of Revelation, the most important subject is the subject of the life after death. In fact, it is the belief in the Hereafter that is the true motive behind all our virtuous deeds and the refusal to believe is the root cause of all evils. The name of the chapter, Al-Qiyâmah الْقِيَامَةِ – the Day of Resurrection, is mentioned in the very first verse. It deals with the subject of Resurrection and gives arguments, which affirm that it will undoubtedly take place. The Revelation of the Holy Qur’ân and the fulfilment of all those prophecies mentioned in it are cited as a proofs concerning the validity and reality of the Hereafter.

لَا أُقْسِمُ بِيَوْمِ الْقِيَامَةِ

75:1 lâ لَا is a negation. Some translators are of the opinion that the word lâ لَا is an unnecessary addition without any function. This is not the case, No word is without purpose in Divine Revelations. Here lâ لَا is the negation of the “claim by the disbelievers that they will not be raised” (cf. 64:7).

وَلَا أُقْسِمُ بِالنَّفْسِ اللَّوَّامَةِ

75:2 Nafs al-Lawwâmah نَّفْسِ اللَّوَّامَة is the self-accusing and self-reproaching soul. Nafs al-Lawwâmah نَّفْسِ اللَّوَّامَة is cited as the proof that the Day of Resurrection is bound to take place. Every human being, naturally enough, knows that he may be caught because of his misdeeds and his crimes, and if caught, he will not go unpunished. Similarly, we should fear the day when we will be called to account for all our actions, however hidden they might be in this life. Thus, when the conscience of a person is awakened to upbraid him for doing bad deeds and retrain his passions and appetites, the Nafs al-Lawwâmah stands in the way and whispers fear of the punishment of the day when he will be called to account. Thus, the awakening of the Nafs al-Lawwâmah is the first stage and preliminary step towards the development of spiritual life. It is the beginning of moral resurrection and therefore is an evidence of the final Resurrection. Nafs al-Lawwâmah is an inborn, natural feeling of abhorrence of sin and a belief that a human being has to account for it, that is he must be repaid for his actions, both good and ill.

بَلْ يُرِيدُ الْإِنسَانُ لِيَفْجُرَ أَمَامَهُ

75:5 Now, the fact remains to be considered is to why a person, in spite of the warnings by the Nafs al-Lawwâmah, the voice of his conscience and self-accusation, refuses to believe in the Resurrection. This verse provides us with the answer: His denial of Resurrection is because a human being likes to continue in his evil ways in the life that is before him without fearing the consequences of his deeds. To remain absorbed in a sinful life is easier to manoeuvre like a downhill track, and his denial of Resurrection helps him to continue on this easy track (cf. 92:10). The path of virtuous deeds is on the other hand the uphill path.If we listen to the “soul” which has given its promise (cf. 7:172), and follow what it whispers inside of us, then we will find ourselves obeying what Allâh commands and forbids. It is by hearing the voice of Nafs al-Lawwâmah that we are with Divine Harmony.

وَخَسَفَ الْقَمَرُ

75:8 At the eclipse of the moon, darkness hides all that was visible, but when the moon shines again, the reality of the world again becomes visible. This is also a reminder of heedlessness that hides the Reality from a human beings inner eye. Metaphorically “and the moon will eclipse” can also refer to the downfall of the Muslim power symbolized by the moon on their banners. Another reference is to the Holy Prophet (pbuh), as he is compared to the moon deriving its light from the real Sun. The eclipse of the moon can also refer to his teachings that will suffer a temporary phase of darkness.

وَجُمِعَ الشَّمْسُ وَالْقَمَرُ

75:9 Metaphorically, the sun stands for Divine light and the moon for the Prophets. When the earth faces the moon and the moon faces the sun, the earth receives the light. Similarly, Divine Light like the light of the sun sheds light on the moon and that moon in return shines on the earth at night. The light of the moon is not its own light, but borrowed light from the sun. The uniting of the sun and the moon may also be physical, thus bringing the life in the solar system to an end, heralding in the Day of Resurrection. The expression – the sun and the moon will be brought together also refers to the solar eclipse and the lunar eclipse occurring within a very short period of each other. Metaphorically, it may imply the coming together and uniting of nations with the moon as their symbol (on their banners and in their calendar – which are the Islamic nations), and of most non-Islamic countries with the sun as their symbol of power (on their banners and in their calendar).

يُنَبَّأُ الْإِنسَانُ يَوْمَئِذٍ بِمَا قَدَّمَ وَأَخَّرَ

75:13 Qaddama قَدَّمَ are the acts that were not to be performed but were performed. Akhkhara أَخَّرَ are acts that were ought to be performed that were not performed.

وُجُوهٌ يَوْمَئِذٍ نَّاضِرَةٌ إِلَىٰ رَبِّهَا نَاظِرَةٌ

75:23 “Some faces will be beaming, looking at their Lord” is the highest state a servant can reach while treading on the path shown by His Lord. The Lord will appear with His Glory before His servants and His Light shall beam on their faces. This is the state of intimacy and “closeness” to the Lord. Paradise has its ranks (46:19) and the highest rank is that of “the Dunes” (al-Ahqâfالأحقاف ). The perfect servant has already ascended to the highest rank of Paradise prepared for him by Him. It is a place of unimaginable awe and amazement where the “faces will be beaming, looking at their Lord”. There are no rivers of “honey”, which is a symbol of healing (16:69), as this servant is already healed, and there is no “milk”, which is a symbol of knowledge, as His selected servant already knows Him. The path treaded by His perfect servant will lead him to the Light of His Uniqueness – Ahadiyyatأحديت (112:1-3; 46:31). Ahadiyyat is a state of realization that there is no other Reality but Allâh. He is the One Who sees, He is the eye. He is the One who will be seen through His own eyes (Shabustari in Gulshan-i-Râz). The one who knows, knows Him through the services of a “perfect guide” – His Prophets. These servants treaded on the path shown by the “perfect guide”. Those who do not know their “perfect guide,” will not see Him. “Whosoever remained blind to the Truth in this world shall remain blind in the Hereafter” (17:72; cf. 6:50).

فَلَا صَدَّقَ وَلَا صَلَّىٰ

75:31 lâ Saddaqa لَا صَدَّقَ – he did not confirm the Truth of Divine Uniqueness (His Ahadiyyat). lâ Sallâ وَلَا صَلَّىٰ – and he did not Pray. The sequences of the words reflect the importance of Saddaqa صَدَّقَ.

أَوْلَىٰ لَكَ فَأَوْلَىٰ ثُمَّ أَوْلَىٰ لَكَ فَأَوْلَىٰ

75:34 Aulâ laka أَوْلَىٰ لَكَ – Woe be to you! These words are repeated four times, twice in this verse and twice in the following. This refers to the double punishment in this world and in the Hereafter because of denying the “Truth” and of not performing the “Prayer” (cf. verse 31).

أَلَيْسَ ذَ‌ٰلِكَ بِقَادِرٍ عَلَىٰ أَن يُحْيِيَ الْمَوْتَىٰ

75:40 “Has not such a One the power of raising the (physically and spiritually) dead to life?” The reply should be:

Balâ! Subhân-ka –Allâhuma. Balâ innahû ‘alâ kulli shai’in Qadîr

سُبحانك الٌهُم بلئ إنُه علئ كُلٌ شيءٍ قدير

“Glorified is my Lord. Surely! He is the Possessor of power to do all that He wills (and desires).”

76. CHAPTER سورة الإنسان

The Human Being

(Revealed before Hijrah)

Another name of this chapter is Al-Dahar الدهر which means a long time past. Both names are derived from the very first verse of this chapter. It informs us that a long time passed on the earth before the human being came into existence. It thus refers to the long process of human evolution starting from an inorganic entity to a germ cell. We were then told that during the process of physical evolution, the great Creator endowed us with various capabilities and faculties and that those who train these natural capabilities and mould their inclinations will advance to develop spiritual powers leading to the inference that their lives have a Divine purpose to serve. He made the human being “hearing and seeing” so that he may find the right guidance towards his Creator, and to realize that the great Creator who created him from an insignificant beginning, possesses the power to give him a new life after his physical death. He can realize that the physical death is not the end of everything but the evolution and progress of souls will continue beyond the grave. The chapter also describes the process of evolution that will take place after the physical death. Thus this chapter continues the subject started in the previous chapter Al-Qiyâmah الْقِيَامَةِ.

هَلْ أَتَىٰ عَلَى الْإِنسَانِ حِينٌ مِّنَ الدَّهْرِ لَمْ يَكُن شَيْئًا مَّذْكُورًا

76:1 Al-Insân الْإِنسَانِ is usually translated as the human being, but its root is anisa أنِسَ that means to be polite, familiar, and social, have intimate connection; anasa أنَسَ is to be friendly, polite, with feelings of warmth, to have good manners, to perceive things. Here is a mention of a creation with the above characteristics. The particle hallهَلْ implies the positive meaning of qadقد to denote that an endless span of time passed before human beings appeared.

إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا

76:3 Free will needs to be rooted in human essence for his physical and spiritual progress. Free will is the endeavour to thank Allâh for His beneficence and predestination is the denial of that beneficence. The spiritually enlightened choose freely to devote themselves to the work of the next world; others choose freely the work of this world. Free will leads to righteousness when exercised by someone who has self-control and who fears the Lord. With self-control and moral safeguards, the spiritual strengths of such a person increases. In the absence of self-discipline and self-control, he loses his will, which leads him to the abyss.

إِنَّا أَعْتَدْنَا لِلْكَافِرِينَ سَلَاسِلَ وَأَغْلَالًا وَسَعِيرًا

76:4 Three types of punishments for the rejecters of Truth are described here. “Chains and shackles” (سَلَاسِلَ) are instruments that hinder one from changing, from giving up the wrong path and adopting the right path, and the blazing fire is greed, filthiness, (أَغْلَالًا) and lust (سَعِيرً) as described in 104:6-9.

إِنَّ الْأَبْرَارَ يَشْرَبُونَ مِن كَأْسٍ كَانَ مِزَاجُهَا كَافُورًا

76:5 Abrâr اَبْرَارَ is derived from barra بْرَ meaning, “to be just, be truthful, to bestow bountiful gifts, to keep oath, to behave courteously”. From these meanings derive the characteristics of al-Abrâr الْأَبْرَارَ as described in verses 7-10 (cf. 2:177). One has to suppress his lust, filthiness and greed in order to reach the rank of Abrâr. Here we are told that the Abrâr will take drinks tempered with camphor (Kâfûr كَافُورًا). Camphor is something that cools down, covers and suppresses. Kâfûrكَافُور symbolizes the conditions of the Abrâr in this life and in the Hereafter. Concerning this world, it represents the cooling down of animal-like passions, so that they will not lose control over their passions and animal-like desires. The use of the word Kâfûr كَافُورًا also denotes that the poison of their evil deeds is washed away when they drink the antidote – the “cup of camphor”. They also let others drink from the cups to quench their thirst for spiritual knowledge (see the following verses 6-10). Allâh confers on them in the Hereafter all sorts of reward that flow from His love and Divine realization (see verses 11-22)

وَيُسْقَوْنَ فِيهَا كَأْسًا كَانَ مِزَاجُهَا زَنجَبِيلًا

76:17 Zanjabîl زَنجَبِيل (- ginger), is a compound of zana Æk (- to ascend) and jabal جَبَل (- mountain). The compound word Zanjabîl زَنجَبِيل would mean “he ascended the mountain”. Its mention conveys the idea that a believer has to scale the heights of difficulties that stand in the way. Zanjabîl has the effect of a tonic on the body and metaphorically on the spiritual system.

عَيْنًا فِيهَا تُسَمَّىٰ سَلْسَبِيلًا

76:18 Salsabîl سَلْسَبِيل is a compound of sall سلٌ (- ask), and sabîl سَبِيل (– way); it literally means inquire about the way. The verse signifies that at the Zanjabîl stage, the spiritual wayfarer becomes so intoxicated with the love of his Creator that in his overwhelming fondness to meet Him he will inquire about the nearest and speediest approach. On this way, he will find all of the blessings mentioned in verses 76:19-22.

وَيَطُوفُ عَلَيْهِمْ وِلْدَانٌ مُّخَلَّدُونَ إِذَا رَأَيْتَهُمْ حَسِبْتَهُمْ لُؤْلُؤًا مَّنثُورًا

76:19 Wildân وِلْدَانٌ has the meaning of “Their own sons” in the sense of aulâd-u-hum أولادهمas clarified by Shaukâni and Baidzawî. The verse is a continuation of what has been said in verse 56:21, “We shall unite with those who believe with their children who follow them in Faith”. Immortal youths وِلْدَانٌ مُّخَلَّدُونَ are the children of the dwellers of Paradise who were born to them in their earthly life and who will join them in Paradise. The subject matter is also mentioned in the verse 52:21-24. Some raise the objection that the Qur’ân promises young maids to the men, so what about the women? The answer is provided in verses 56:35-38 where we are told that Allâh will raise the pious women as a special new creation, pure and undefiled, loving ones, suiting the ages of their spouses. Thus, the ordinary men and women after their death and their entry into Paradise will turn into beautiful, pure new creations.

عَالِيَهُمْ ثِيَابُ سُندُسٍ خُضْرٌ وَإِسْتَبْرَقٌ ۖ وَحُلُّوا أَسَاوِرَ مِن فِضَّةٍ وَسَقَاهُمْ رَبُّهُمْ شَرَابًا طَهُورًا

76:21 In this and the following verses a glimpse of paradise is sketched for us. The “robes of fine green silk and of thick brocade” ثِيَابُ سُندُسٍ خُضْرٌ وَإِسْتَبْرَقٌ are for protection from the disturbing effects of heat and cold. Vessels of silver and goblets (أَسَاوِرَ مِن فِضَّةٍ) are the manifestation of the beneficent influence of the Prophets of Allâh. The conferment of bracelets of silver are as like medals bestowed upon them for winning the goodwill of their Lord and like a certificate from Him. The drinks of purifying beverage (شَرَابًا طَهُورًا) that they are offered shows that they have attained nearness to their Lord and have been perfectly purified of vices and sins. Despite all these explanatory attempts, the caveat has to be kept in mind that our imagination is not capable of understanding the future life in a different dimension, “No soul knows what joy of the eyes is kept hidden from them as a reward for the Good they used to do” (32:17).

إِنَّا نَحْنُ نَزَّلْنَا عَلَيْكَ الْقُرْآنَ تَنزِيلًا

76:23 Tanzîlan تَنزِيلًاis gradual and piecemeal Revelation. It is a known fact that the Holy Qur’ân was revealed gradually over a period of twenty-three years. The wisdom in this has been explained by the Holy Qur’ân itself, as such a gradual process of revelation served a dual purpose. First, it would facilitate believers to learn, remember, and assimilate it, allowing them to mold their lives in accordance with its teachings; doing so permitted them to meet the increasing needs of a changing society and to strengthen the belief and conviction of the Muslims. Meanwhile, both Muslims and non-Muslims had the opportunity to witness the fulfilment of some of the revealed prophecies.

77. CHAPTER سورة المرسلات

Those Sent Forth

(Revealed before Hijrah)

The preceding chapter dealt with Resurrection and the continuation of the process of spiritual progress after Resurrection. The topic of the last two chapters ends in this chapter. The chapter derives its name from the first word in the first verse Al-Mursalâtالْمُرْسَلَات – those sent ahead, and refers to certain phenomena of nature, which may be winds or even cosmic winds. The blowing winds are helpful for the moving of clouds and the sprouting of life. They sometimes become fierce, furious, and even devastating. Again, there are winds that rent asunder, thereby performing works of disuniting and joining. Through the medium of air, we hear and listen and without this agency, scientific facts and knowledge could not have reached others.

In the spiritual sense Al-Mursalâtالْمُرْسَلَات carry the voices of the Messengers to the ears of the believers. Thus by describing the phenomenon of nature there has been adduced the great spiritual revolution that is brought by Divine Messengers among their people, especially the marvellous moral changes that the Holy Prophet (pbuh) brought about in the degenerating societies of his time. It is because of this that Ibn ‘Abbâs said that, the agency of winds works wonders in the life of the human being. The word Mursalât مُرْسَلَات also stand for Allâh’s Messengers. Just as winds are health giving and refreshing, similarly the agency of prophethood is a source of health for the spiritual life. Mursalât is also an allusion to the spreading of the message of Allâh, sometimes slowly and gently, and sometimes fast and vigorously. Just as the wind separates the good grain from chaff, so the spiritual wind separates believers from the deniers.

فَإِذَا النُّجُومُ طُمِسَتْ﴿٨﴾ وَإِذَا السَّمَاءُ فُرِجَتْ ﴿٩﴾ وَإِذَا الْجِبَالُ نُسِفَتْ

77:8-10 In these verses, some of the signs of the approaching days are recounted. “When the small stars are made to lose their light” also implies that small worthless religious scholars will be deprived of the Heavenly light. “When the heavens shall be opened” may be a reference to some heavenly calamities and perhaps to the discoveries in space. Al-Jibâl الْجِبَالُ literally means mountains. Al-Jibâl الْجِبَالُ also stand for nations (Tâj, Lane). “When the mountains shall be blown down to pieces” وَإِذَا الْجِبَالُ نُسِفَتْ refers to the powerful nations and influential people who will be laid low and also to the advancements in science and technology which led to the blowing up of mountains to build means of transport, communication, to tame rivers and to exploit natural resources. It may also refer to a heavenly calamity still waiting.

أَلَمْ نَجْعَلِ الْأَرْضَ كِفَاتًا

77:25 Kifâtâ كِفَاتًا from kafata كَفَتَ – to draw things or objects near. The verse refers to the phenomenon of gravitation and other physical laws (cf. 77:25; 77:26: 31:10; 22:31; 16:15; 2:22).

انطَلِقُوا إِلَىٰ مَا كُنتُم بِهِ تُكَذِّبُونَ انطَلِقُوا إِلَىٰ ظِلٍّ ذِي ثَلَاثِ شُعَبٍ لَّا ظَلِيلٍ وَلَا يُغْنِي مِنَ اللَّهَبِ

77:29-33 Ibn ‘Abbâs is of the opinion that here the believers in trinity are addressed. The followers of this doctrine will be provided with a shadow with three branches, neither that of the Father nor of the son, nor of the Holy Spirit. This shadow will neither protect them from the heat of hell nor safeguard them from the flames spreading all around them, nor from the onslaughts of sparks. Some portion of this shadow will consist of smoke, the other of sparks of flames and of burning coal. This is also an allusion to the wars that Christian nations will be waging against each other.

78. CHAPTER سورة النبأ

The Message of Great Importance

(Revealed before Hijrah)

This is the first chapter of the last part (Part 30) of the Holy Qur’ân. The title Al-Nabâ’ النباءderives from the second verse of this chapter and means a message of great importance, an announcement of great utility that brings knowledge, which inspires awe and makes the heart tremble with fear (Râghib; Lisân). The chapter gives a brief but awe-inspiring picture of the Day of Reckoning in continuation of the previous chapter, and a graphic description of the Heavenly blessings that await the righteous and of the punishment that will be meted out to the rejecters of Truth in this life and the next.

ثُمَّ كَلَّا سَيَعْلَمُونَ كَلَّا سَيَعْلَمُونَ

78:4-5 The words “It is not as they assume. They shall surely know” have been repeated twice. According to the explanation of Dzahhâk, the first time serves as a warning to the disbelievers and the repetition implies that the disbelievers will see not only their own destruction, but will also witness the triumph of the faith of Allâh over all other religions.

وَالْجِبَالَ أَوْتَادًا

78:7 The expression “mountains are fixed with pegs” refers to some laws of physics in the cosmos. Apparently, here is a reference to the forces of gravitation and other unknown forces interacting in the cosmos according to certain measures. Similar to the pegs of a tent, these forces maintain the “mountains” in their positions. It is because of these forces that the pre-lunar state of the shaking of the earth has ended.

إِنَّ جَهَنَّمَ كَانَتْ مِرْصَادًا

78:21-22 Mirsâd مِرْصَاد is a closed nursing home. This is the description of hell where the sinners will undergo their treatment. A “nursing home” is the concept conveyed about hell. Rûmî explains the concept of punishment in fire in the following words in his Mathnawî: “Look at the pea in the pot, how it leaps up when it feels the fire. While boiling it rises to the top and cries, Why are you setting fire under me? No! Boil nicely now, and do not try to leap away from one who has made the fire. It is not because you are hateful to him that he boils you, He boils you so that you gain flavour, and become nutritious and mingle with essential spirit. This affliction is not because you are despised. When you were green and fresh, you were drinking the water in the garden, that water drinking was for the sake of this fire.”

لَّابِثِينَ فِيهَا أَحْقَابًا

78:23 Ahqâb أحقابin the sense of delay such as rain was delayed. Thus, ahqâb is a long period but not eternity or forever. Here the Qur’ânic concept of hell is mentioned. Contrary to the Christian view, the stay in the “hell” is not forever (see: 78:21-22).

وَكَوَاعِبَ أَتْرَابًا

78:33 Atrâb أَتْرَابًا is usually translated as young maidens, but the root is taraba تَرَبَ, which means to have much earth or dust, turâb نُراب is dust. Atrâb أتراب stands for humbleness. 79. CHAPTER سورة النازعات

Those who Perform their Duties Vigorously

(Revealed before Hijrah)

The first five verses of this chapter describe five stages of character development. In order to reach the point of possible perfection, whether spiritual or material, it is binding upon a person to pass through these five stages, befitting the noble position of the Companions of the Holy Prophet (pbuh). Accordingly, these five stages describe the stages of a Seeker on his spiritual pathway to Allâh.

وَالنَّازِعَاتِ غَرْقًا

79:1 Al-Nâzi‘ât النَّازِعَاتِ- who perform their duties vigorously, also means groups of people who draw arrows and bows as the followers of the Holy Prophet (pbuh). Atâ has said that it alludes to bows which are drawn in jihâd.

وَالسَّابِحَاتِ سَبْحًا

79:3 Sâbihât السَّابِحَاتِ – who steer their courses swiftly, also means the swift-footed horses with fighters on their backs who go far into the battle in pursuit of their enemies and try to excel one another in carrying their mission for the cause of Truth (Ibn Kathîr)

80. CHAPTER سورة عبس

He Frowned

(Revealed before Hijrah)

We are told in this chapter that the poor and the oppressed will rise to exalted positions. It also informs us of the importance of being conscious of the downtrodden and oppressed people. It is not only worldly and social status that determines the real worth of a person but the goodness of the heart and willingness to listen to the Truth. Moral values and spiritual qualities count more than anything else in determining the true rank of a person. Verses 11 to 16 not only laud the sublimity of the Holy Qur’ân but also points out the high stature of its writers, reciters and those who commit it to memory.

عَبَسَ وَتَوَلَّىٰ ﴿١﴾ أَن جَاءَهُ الْأَعْمَىٰ

80:1-8 It is narrated that a blind man (Ibn Umm-i-Maktûm) approached the Holy Prophet (pbuh) with some questions. The Holy Prophet (pbuh) was busy discussing his message with some nobles of Makkah. He felt interrupted and “frowned” (عَبَس). In this situation these verses were revealed. The Holy Prophet (pbuh) realized that he was not kind to the blind man. He approached Ibn Umm-i-Maktûm and treated him with all due respect according to the traditions of that time. This incident is a proof that the Holy Prophet (pbuh) himself acted according to the Divine Revelation as soon as it was revealed.

ثُمَّ أَمَاتَهُ فَأَقْبَرَهُ

81:21 Qabar قْبَر – “the grave”. in the Qur’ânic sense is not the pit in which the body is buried, nor is this the pyre prepared for the burning of the dead body. Here the grave is another name for Barzakh or the intermediate state in which human souls live after death until the Resurrection, where every human soul after its departure from its physical habitation has to go, even though that human being’s body is drowned or burnt to ashes or is eaten by some beast. Human soul acquires a new body and an abode of happiness or of misery, according to the nature of the actions the person has done during his life on earth. The Prophet (pbuh) said, القبر روضة من رياض الجنٌة – The grave in which a believer is put is a garden.

81. CHAPTER سورة التكوير

Losing of the Light

(Revealed before Hijrah)

The chapter speaks of the great changes that will take place in the world after the Revelation of the Holy Qur’ân. After a fleeting reference to the moral degeneration of the Muslims at the time of the advent of Mehdi ( – the promised Saviour) and the causes thereof, the chapter continues by striking a note of optimism and cheerfulness to the believers and gives promise that eventually their future will be bright and glorious. We are informed of the progress of human civilization in the times after the Revelation of the Holy Qur’ân. Many of these verses are so clear that no further explanation is needed in the light of what we know today.

إِذَا الشَّمْسُ كُوِّرَتْ

81:1 The sun is also an allusion to the Holy Qur’ân and its teachings (see 25:30).

وَإِذَا النُّجُومُ انكَدَرَتْ

81:2 The stars also stand for the people with Divine knowledge.

وَإِذَا الْجِبَالُ سُيِّرَتْ

81:3 The “mountains” also represent powerful nations.

وَإِذَا الْعِشَارُ عُطِّلَتْ

81:4 “When the excellent she-camel will be discarded” is a prophecy concerning the future means of transportation that will replace the camel as means of transport.

وَإِذَا الْوُحُوشُ حُشِرَتْ

81:5 Here is a reference to animal reservations such as the ones created in Africa and elsewhere.

وَإِذَا الْبِحَارُ سُجِّرَتْ

81:6 The huge rivers shall be drained off and diverted for irrigational purposes.

وَإِذَا النُّفُوسُ زُوِّجَتْ

81:7 Far off inhabitants are brought closer to each other with new and faster means of transportation and communication.

وَإِذَا الْمَوْءُودَةُ سُئِلَتْ ﴿٨﴾ بِأَيِّ ذَنْبٍ قُتِلَتْ ﴿٩﴾

81:8-9 Here is a reference to a change of attitude and laws regarding some vices committed in the days of the past.

وَإِذَا الصُّحُفُ نُشِرَتْ

81:10 A reference to the spread of knowledge and information.

وَإِذَا السَّمَاءُ كُشِطَتْ

81:11 Samâ’ السَّمَاء is anything that is above us (cf. 22:15). This includes the air and the space. Here the discovery of the heights is mentioned, which is not limited to the air space above us, the moon and the stars, but also encompasses the discovery of far off objects in the universe.

وَإِذَا الْجَحِيمُ سُعِّرَتْ

81:12 Jahîm الْجَحِيمُ – The hell-Fire stands for massive scale wars.

فَلَا أُقْسِمُ بِالْخُنَّسِ الْجَوَارِ الْكُنَّسِ

81:16 Here we are told how the planets of the earth ascribe to their unique course. Sometimes they progress ahead and are called Jawâr الْجَوَارِ and sometime they begin to recede and go back from whence they had come; then they are named as Khunnas خُنَّسِ (Lisân). This and the following verse may refer to celestial objects on elliptical orbits, thereby receding to their earlier position in respect to the body they are orbiting around and to other celestial objects which recede by following a hyperbolic trajectory. This is in contrast to other bodies that pass by in a straight course without receding. The movement of these planets and the various influences they exert on earth due to these movements are somehow necessary for life on earth. This phenomenon is cited as a proof that the system of our universe is entirely in the hands of One All-Powerful Organiser. He decrees things to come into force in any way He will. How can it be impossible for such an All-Mighty Being to bring about wonderful changes on the Day of Resurrection or on the approach of Resurrection? Again, this phenomenon of nature is cited as a proof of the sending down of Revelation to serve a useful purpose for the spiritual evolution of humanity. Just as the making of the planets and their forwards and backwards journeying is an important means of physical sustenance of humankind, similarly Revelation and Divine Messages are an important means of the spiritual and moral uplifting of humankind.

وَاللَّيْلِ إِذَا عَسْعَسَ

81:17 After presenting the heavenly signs of the planets, some of the earthly phenomena are taken into consideration. “When the night begins to depart”, the dawn appears with all its glory. Similar are the gloomy conditions on earth when the Divine Revelations are sent to the people for their enlightenment and guidance.

إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ ﴿١٩﴾ ذِي قُوَّةٍ عِنْدَ ذِي الْعَرْشِ مَكِينٍ ﴿٢٠﴾ مُطَاعٍ ثَمَّ أَمِينٍ ﴿٢١﴾

81:19-21 The verses say that the Holy Qur’ân was revealed to the Holy Prophet (pbuh) as it is. It is the noble Messenger himself who, having received the message from Allâh conveyed it to humankind. It does not mean that Allâh had certain messagess to convey to human beings and that the Holy Prophet (pbuh) expressed that Divine purpose and those messages in his own words.

82. CHAPTER سورة الإنفطار

The Cleaving Asunder

(Revealed before Hijrah)

This chapter is like an appendix to the preceding chapter though bearing a separate name. It emphasizes in very strong words the importance and the certainty of the Day of Judgment and explains vividly the events that are to take place at the time of the Resurrection when it draws near. It tells us that the heavenly rain of the Divine Revelation imparts vigour and strength to the spiritual powers of human beings. At the advent of Resurrection the heavens might be rent asunder and the earth cleft apart and the mountains fall down into pieces and the wrath of Allâh will be excited and the Divine punishment will overtake the world and tremendous change will become visible in the system of heavenly bodies so much so that every item of the universe will leave its centre and place. It will be so that, after making everything extinct, Allâh will appear in his True and Magnanimous manifestation of the One All-Powerful Being.

إِذَا السَّمَاءُ انفَطَرَتْ

82:1 The Holy Qur’ân has condemned the propagation of the Christian doctrines of Trinity, the sonship of Jesus and Atonement with the same strong words of Fatatra فَطَر– to cleave asunder, to burst. تَكَادُ السَّمَاوَاتُ يَتَفَطَّرْنَ مِنْهُ وَتَنشَقُّ الْأَرْضُ وَتَخِرُّ الْجِبَالُ هَدًّا أَن دَعَوْا لِلرَّحْمَـٰنِ وَلَدًا “The heavens might well-nigh be rent asunder thereat and the earth cleave asunder and the mountains fall down into pieces as they ascribe a son to Allâh” (19:91-92).

وَإِذَا الْكَوَاكِبُ انتَثَرَتْ

82:2 The expression “when the planets will become dispersed” also means the disappearance of persons possessing true spiritual knowledge and guidance and their becoming rare. It may also mean when scholarly divines will spread to the corners of the earth. This refers to the changes in the later days.

وَإِذَا الْبِحَارُ فُجِّرَتْ

82:3 Bihârبِحَارُ (plural) are rivers and oceans. The opinion by some translators that al-Bihâr الْبِحَارُ are only the salty oceans is wrong, as elsewhere we read, “Two waters (الْبَحْرَانِ) are not alike, the one is palatable, sweet and pleasant, while the other is saltish and bitter” (35:12). We can read that the time will come when the rivers and great waters are made to flow into one another by means of canals and the mouth of the seas will be dug wide open so as to make large ships pass through them. The reference may also apply to the canals of Panama and Suez. Metaphorically speaking, the verse also means that the rivers of all sciences and all categories of knowledge will flow forth.

وَإِذَا الْقُبُورُ بُعْثِرَتْ

82:4 Bu‘thirat بُعْثِرَتْ is derived from ba‘thara بعْثرَ – to lay open the earth, to excavate the earth. The verse refers to archaeological excavations. It may thus mean that in the later days graves will be laid open as has been done in the case of the tombs of the ancient kings of Egypt and elsewhere. It also means that the long forgotten monuments and towns submerged will be dug out and laid open. The laying open of the earth also refers to the mining of metals and precious stones, and drilling deep for oil and gas wells or perhaps the scientific exploration of the depths of the earth. As regards its metaphoric meanings, it can be interpreted as saying that owing to the spiritual renaissance the spiritually dead will come to life. Imâm Râghib has given the metaphorical meanings to this verse that dead and lifeless teachings will be revived (see 100: 9).

عَلِمَتْ نَفْسٌ مَّا قَدَّمَتْ وَأَخَّرَتْ

82:5 The expression also means, “The deeds that ought to be done were not done, and the deeds that should not be done were done.”

الَّذِي خَلَقَكَ فَسَوَّاكَ فَعَدَلَكَ

82:7 “then perfected you (with wisdom), then endowed you with great natural powers and faculties“. Every form needs a temperament. Our temperament is based on our faculties. Faculties are like tools and the best craftsman can make the best use of these tools. If we ponder over all the faculties and natural powers we have been endowed with, we can well realize that we can rise to the highest peaks of spiritual and scientific eminence.

فِي أَيِّ صُورَةٍ مَّا شَاءَ رَكَّبَكَ

82:8 “He fashioned in whatever form it pleased Him”. Here mâ ماis an infinite particle, which applies to everything including our faculties and different temperaments.

83. CHAPTER سورة المطففين

The Defaulters in Duty

(Revealed before Hijrah)

In the preceding chapter, attention was drawn to a person’s duties towards his Creator, while here we are pointedly reminded of our duties towards our fellow humans.

وَيْلٌ لِّلْمُطَفِّفِينَ

83:3 Al-Mutaffifîn المطففين–are those who give less than what is due. This word is used not only for giving short measure or short weight but also for falling short of ones duties in every walk of life especially in a person’s dealings with his fellow-beings with special reference to the cruel exploitation of the weaker by the more powerful. If only this single rule of guidance were enacted upon, many evils of society and many other harmful factors that endanger the peace and harmony of the community would be rooted out.

كَلَّا إِنَّ كِتَابَ الْفُجَّارِ لَفِي سِجِّينٍ

83:7 Here, the unjust and the dishonest (Al-Fujjârالْفُجَّار) are warned that they will not be left unpunished. Our bad actions are preserved and kept so to speak in Sijjîn سِجِّين – a place of disgrace and ignominy. Sijjîn is derived from sijin سِجن meaning a prison where one cannot make any progress and their faculties of doing good are shut up as if in prison.

وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ﴿١٠﴾ الَّذِينَ يُكَذِّبُونَ بِيَوْمِ الدِّينِ﴿١١﴾ وَمَا يُكَذِّبُ بِهِ إِلَّا كُلُّ مُعْتَدٍ أَثِيمٍ ﴿١٢﴾ إِذَا تُتْلَىٰ عَلَيْهِ آيَاتُنَا قَالَ أَسَاطِيرُ الْأَوَّلِينَ

83:10-17 People who deny messengers coming forward with Divine Truth will face harmful conseuences. The basic reason for this disbelief is the denial of the Judgment Day. Arrogance, pride and stubborness in the conduct of the ordinary affairs of life are the major hindrances in the path of belief. It is a sublime characteristic of the Holy Qur’ân, that cites again and again the causes of every effect in the most opportune manner and thus leads to the conclusion of how the result of one action becomes the cause of another. In the verses 12-17 is embedded prophecies of future great wars among the rejecters of Truth.

كَلَّا إِنَّ كِتَابَ الْأَبْرَارِ لَفِي عِلِّيِّينَ

83:18 On the other hand, those who are conscious of their duties towards fellow human beings and their Creator and who are true to their obligations and responsibilities to others (- Abrâr), their deeds shall be kept in elevated and lofty places: – ‘Alîyyîn عِلِّيِّينَ. This word is derived from a‘lâ أعلئ – to rise, to be high, be elevated and lofty.

84. CHAPTER سورة الانشقاق

The Bursting Asunder

(Revealed before Hijrah)

Just as the rainwater helps the hidden powers of the seed to burst asunder, grow and develop, similarly the coming down of the Divine Revelation helps a person to do so.

وَأَذِنَتْ لِرَبِّهَا وَحُقَّتْ ﴿١﴾ إِذَا السَّمَاءُ انشَقَّتْ

84:1-2 All heavenly bodies are included in the word Samâ’ السَّمَاءُand these bodies will be destroyed at the time of the Resurrection. Their listening means their being obedient to Divine Command. Metaphorically Inshiqâq الانشقاق – the bursting asunder may mean the coming down of Divine Revelation.

وَإِذَا الْأَرْضُ مُدَّتْ

84:3 Muddat مُدَّتْ is from madda مُدmeaning to stretch. The stretching of the earth also signifies the extensiveness of the cosmos and its fertility.

يَا أَيُّهَا الْإِنسَانُ إِنَّكَ كَادِحٌ إِلَىٰ رَبِّكَ كَدْحًا فَمُلَاقِيهِ

84:6 This verse indicates that the Resurrection is also the imbedded yearning of a person who is striving hard to come closer to his Lord.

وَالْقَمَرِ إِذَا اتَّسَقَ

84:18 “And the moon when it became full,” that is to say: in the journey leading to the unveiling of the Divine Realities, the seeker moves through various stages of knowledge. 85. CHAPTER سورة البروج

The Starry Spheres

(Revealed before Hijrah)

In verse 18 of the preceding chapter “And the moon when it became full” وَالْقَمَرِ إِذَا اتَّسَقَ, has been cited as a proof that the human being is bound to move onward from stage to stage in a progression from birth, through growth, decline, death, and finally Resurrection. Here the stars are cited as evidence of the Truth. These stars are also Companions of the Holy Prophet (pbuh) as designated by the Holy Prophet (pbuh) himself, “My Companions are just like stars”. The term also stands for the Divine Reformers (Mujaddad) of the Islamic community and the righteous.

Ibn al-‘Arabî says, “In the Prophets whom Allâh has sent since all ages since the creation of humankind, and especially in the last and the seal of them, the Holy Prophet Muhammad (pbuh), we are given a clear voice that speaks guidance to our souls. Although prophethood has ended now until the end of time, in every age the world will contain a spiritual Pole – a star whose position guides the wayfarer in the right direction. Not all may know his name and place, yet he is the guide of the time, and the Divine representative who explains Allâh’s ordinances. If you meet him, you will know him and his position. If you find consistency in what he says and what he is, then listen to him.”This chapter contains prophecies and arguments that the Prophet of Islam was the final Prophet for all times and to all classes of people. Arguments have been provided to show that the enemies of Islam will suffer destruction. As a proof of the fulfilment of these Qur’ânic prophecies, the events from the life of Pharaoh and those about the destruction of the people of Thamûd, and the incidents that happened to the Fellows of the Trench are cited.

وَالْيَوْمِ الْمَوْعُودِ وَشَاهِدٍ وَمَشْهُودٍ

85:2 Al-Yaum al-Mau‘ûd الْيَوْمِ الْمَوْعُودِ – The Promised Day. The Promised Day has been interpreted in various ways. According to some it is the day of victory of Muslims at Badr, others interpret it as the day when Pharaoh, the people of Thamûd and the Fellows of the Trench were destroyed (cf.; verse 4 and 17-18). For the Shî‘a school of thought it is the Day of Ashura and still for others, it is the day of gathering, which is Friday. For the Gnostics “The Promised Day” is the Day of Resurrection as supported by the next verse where we read “Shâhid wa Mashhûd وَشَاهِدٍ وَمَشْهُودٍ. It is the Day when the righteous will enjoy the bliss of meeting with their Lord. Not all these interpretations can be challenged. When we read the verses 7, 10-12), it appears that the Promised Day is the Day of the Triumph of the righteous.

قُتِلَ أَصْحَابُ الْأُخْدُودِ

85:4 In order to explain this verse, some commentators refer to the burning to death of some Christians by the Jewish king Dhu Nawâs of Yemen (Râzî), some others refer to the Biblical legend of Nebuchadnezzars attempt to burn three Israelites in a fiery furnace (Dan. 3.19-22). The verse in general applies to those enemies of truth who at the time of every Divine Reformer bitterly oppose and persecute the believers. There may be a prophetical reference here to the Confederates at the Battle of the Trenches. The fire is generally spoken about as war in the Qur’ânic phraseology.

وَمَا نَقَمُوا مِنْهُمْ إِلَّا أَن يُؤْمِنُوا بِاللَّهِ الْعَزِيزِ الْحَمِيدِ

85:8 This verse indicates that the enemies of Truth know in their heart that their opposition is cruel and unjustified and that the victims of their tyranny are innocent.

86. CHAPTER سورة الطارق

The Night Visitant

(Revealed before Hijrah)

The preceding chapter ended with the announcement of everlasting Divine protection of the Holy Qur’ân while the chapter under comment speaks of the guardianship and protection of the Star of piercing brightness ( الطارق) – the Holy Prophet (pbuh), whose advent was like the morning star in the night of spiritual darkness. The need for Divine Revelation, in the final form of the Holy Qur’ân and the existence of the angels has once again been presented in this chapter, and as an argument for this, the laws of nature working in the heavenly bodies are mentioned. Just as the supreme Divine Being has created millions of heavenly bodies for our physical protection, He has not neglected the arrangements and provision for our spiritual well-being. Specifically, rain is likened to revelation. The life of the greenery and vegetation of the earth depends on the rain coming down from heaven, and when it ceases to come, the earthly life gradually dries up. Similarly, the human mind loses its purity and strength of reason without receiving heavenly Revelation. The subject matter of the chapter is the protection afforded to every human soul in the darker period of its spiritual journey. The physical nature of the human being may be insignificant but the soul given to him helps him to win a glorious future in the end.

فَلْيَنظُرِ الْإِنسَانُ مِمَّ خُلِقَ ﴿٥﴾ خُلِقَ مِن مَّاءٍ دَافِقٍ ﴿٦﴾ يَخْرُجُ مِن بَيْنِ الصُّلْبِ وَالتَّرَائِبِ

86:5-7 “Jetting fluid” مَّاءٍ دَافِقٍ does not refer to ejected semen. As the verse specifies, it is the fluid that originates from a region, which lies between the breastbone (al-Tarâib التَّرَائِبِ) and the backbone (al-Sulb الصُّلْبِ). Anatomically this is the region of the human heart; and the heart has much broader significance in the language of Gnostics. With this significance, we can reflect on the true message of these verses.

87. CHAPTER سورة الأعلى

The Most Exalted and High

(Revealed before Hijrah)

When a person attains the highest spiritual status by establishing a connecting link with his Lord through Prayer, his person reflects Divine Attributes to such an extent that he becomes a mirror of his Creator.

In the first four verses of the chapter, we are taught why the perfect law was not revealed and a perfect Prophet not sent in the beginning of the creation. The word Rabb – who makes things grow and develop by stages, implies that a perfect law should be revealed and a perfect Prophet should be sent when the human beings intellect and reasoning power have attained a sufficient level of development, which took place only until after passing through a long and gradual process of evolution.

سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى

87:1 Here we are especially enjoined to reflect on the greatness and the bounties (Rabûbîyyat) of the Lord, the Most Exalted and High. There should be a reflective pause after reading this verse.

سَنُقْرِئُكَ فَلَا تَنسَىٰ إِلَّا مَا شَاءَ اللَّهُ إِنَّهُ يَعْلَمُ الْجَهْرَ وَمَا يَخْفَىٰۚ

87:7 When we read: “We will certainly teach you and make you recite so that you shall not forget”, it has no reference to the following words “What Allâh please”. These words pertain to other matters of everyday life, which the Holy Prophet may forget. What was taught by Allâh, the Exalted One and recited by the Holy Prophet (pbuh) will not be forgotten. He will deliver it to humankind in exactly the same words he was taught.

ثُمَّ لَا يَمُوتُ فِيهَا وَلَا يَحْيَىٰ

87:13 The verse signifies that there is a no life in the hell, for life is only for the righteous, neither is there death, as death signifies a state of complete rest. This is another description of hell.

وَذَكَرَ اسْمَ رَبِّهِ فَصَلَّىٰ

87:15 Here we are again enjoined to perform our ritual Prayers (فَصَلَّىٰ ) regularly and punctually. The Prayer is the Mi‘râj – ascension, a means of rising to a state of spiritual eminence.

إِنَّ هَـٰذَا لَفِي الصُّحُفِ الْأُولَىٰ

87:18 This statement points out that the basic teachings of all the Prophets have always been the same.

88. CHAPTER سورة الغاشية

The Overwhelming Event

(Revealed before Hijrah)

This chapter continues the theme of the previous chapter in which we were especially enjoined to observe Prayers as a means of establishing a relationship with our Creator. This chapter deals primarily with the principle that those who keep away from purifying their souls and remain heedless of establishing ties with Allâh are always overwhelmed with grief and sorrows. This chapter expresses a special concern for the collective life of the ummah. The Holy Prophet (pbuh) generally recited this chapter in Friday and “Eid” prayers.

هَلْ أَتَاكَ حَدِيثُ الْغَاشِيَةِ

88:1 Al-Ghâshiyah الْغَاشِيَةِ – “The overwhelming event of Resurrection”. Some commentators also refer Al-Ghâshiyah الْغَاشِيَةِ to the severe famine that held Makkah in its grip for about seven years in the time of the Holy Prophet (pbuh) and it can also apply to the punishments of the present life.

تُسْقَىٰ مِنْ عَيْنٍ آنِيَةٍ

88:5 “Spring of boiling hot water” (عَيْنٍ آنِيَةٍ) can never quench the thirst from heat. According to al-Qaffal this kind of hellish drink and food conveys the same sense as expressed by the words of the utterly hopeless.

89. CHAPTER سورة الفجر

The Dawn

(Revealed before Hijrah)

The preceding chapter dealt with the vicissitudes a person has to endure in this life and the life of the Hereafter if he loses touch with his Creator. In this chapter we are reminded again how we can guard ourselves against such difficulties of life, namely by devoting ourselves to the worship of Allâh and to fervent Prayers. We can make ourselves safe and secure and enjoy complete immunity from fear of failure or faltering and attain the bliss of the “Soul-at-rest” (Nafs al-Mutma’innah نَّفْسُ الْمُطْمَئِنَّةُ). Those who are bent upon opposing Allâh and his Messengers are warned by the example of the destruction of the people of ‘Âd, the people of Thamûd and of Pharaoh.

وَالْفَجْرِ﴿١﴾ وَلَيَالٍ عَشْر﴿٢﴾ وَالشَّفْعِ وَالْوَتْرِ﴿٣﴾ وَاللَّيْلِ إِذَا يَسْرِ﴿٤﴾ هَلْ فِي ذَ‌ٰلِكَ قَسَمٌ لِّذِي حِجْرٍ

89:1-5 The introductory five verses specify the times that are particularly suited for the offering of prayers and for remembrance of our Lord. It is the prayer at the time of the daybreak (Salât al-Fajr), then the last ten nights of the month of fasting (لَيَالٍ عَشْرٍ ) that is the starting time of the observance of I‘tikâf when a Muslim may spend day and night in a mosque in seclusion. Then an even and odd number of prayers are mentioned, which are performed before sleep and during the ten nights of seclusion in the mosque. The ten nights are also in reference to the last ten nights of the month of Ramadzân. “And the Night when it moves on” refers to the Night of Majesty – Lailah-tul-Qadr. Ibn ‘Abbâs supported this interpretation on the authority of the Holy Prophet (pbuh). Tabriz has gone so far as to say that the aforementioned interpretation of the ten nights has been confirmed by consensus. When the Holy Prophet (pbuh) was requested to comment upon the significance of the “even and odd” – he is reported to have said that by this expression is meant the prayer, which consists of both even and odd rak‘ats (cf. 44:89).

وَأَمَّا إِذَا مَا ابْتَلَاهُ فَقَدَرَ عَلَيْهِ رِزْقَهُ فَيَقُولُ رَبِّي أَهَانَنِ

89:16 the source of “disgrace” (ابْتَلَاهُ) is not the Lord, but the human actions, as verse that follows explains. The punishment in the form of disgrace is the result of evil deeds (cf. 2:81)

يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ ارْجِعِي إِلَىٰ رَبِّكِ رَاضِيَةً مَّرْضِيَّةً

89:27 Nafs al-Mutma’innah نَّفْسُ الْمُطْمَئِنَّةُ is the highest stage of a human’s spiritual development; the stage in which he rests contented with His Lord and finds his quietude and his delight in Him. When an earnest soul keeps steadily on his evolutionary journey, it ultimately ascends to a station where virtue and Divine love engulfs his heart. A fire from above descends upon him; it burns out the whole of his physical nature and consumes every vestige of evil inclination that is therein, and he becomes reconciled to his Lord. Blessed is the one with whom his Lord is pleased. One who is pleasing is being loved; therefore, what the Loved One does is also love. The servants mentioned here are those who know their Lord. The personal pronoun in “My Paradise” is used to express Divine love, which is nearness and intimacy. Such persons, as true servants of their Lord, are covered by the protection of this proximity.

90. CHAPTER سورة البلد

The City (of Makkah)

(Revealed before Hijrah)

The preceding chapter contained a warning to those who oppose the prophet of their time with reference to the fate of other surrounding strong powers of Âd in their east, the people of Thamûd in their west and the decedents of Pharaoh in their north-west. Thus, from all the three bordering lands of the peninsula lessons are drawn for the antagonists. Now in this chapter a prophecy was made that the Holy Prophet (pbuh) will alight as a conqueror in his native city (وَأَنتَ حِلٌّ بِهَـٰذَا الْبَلَدِ ). Commentators generally refer to Al-Balad الْبَلَد as the city of Makkah in the context of this verse. Generally speaking, it means any residential abode and the tenor of the whole chapter seems to warrant a wider and more general interpretation.

وَأَنتَ حِلٌّ بِهَـٰذَا الْبَلَدِ

90:2 Hillun حِلٌّ signifies that “You will be made free from obligation in your place of abode; you will be the target of every conceivable abuse, harm, injury, cruelty or violence against your life, property and honour in your city; it is considered lawful to do you harm, even to kill you in your city; you will alight as a conqueror in this city from where you are being driven out as a fugitive”. All these explanations apply to the Holy Prophet (pbuh) but also in a broader sense to the believers, as the message of the Holy Book is meant for all times and is not limited to particular instances of history.

وَوَالِدٍ وَمَا وَلَدَ

90:3 Wâlid وَالِدٍ denotes both male and female parents in the classic Arabic idiom. The use of the word Father (وَالِدٍ) may also refer to Abraham, and the son (وَلِدٍ) to Ismâ‘îl. Both of them were the best examples to be followed. The father and the son (وَالِدٍ وَمَا وَلَدَ) have been cited to bear witness to the Holy Prophet (pbuh) as both had close connections with the city of Makkah. According to Ibn Jarîr, every male human being is a father or a son, and as such, he bears witness to the final Truth revealed by Allâh.

لَقَدْ خَلَقْنَا الْإِنسَانَ فِي كَبَدٍ

90:4 Kabad كَبَد · comprises the concept of pain, distress hardship, toil, and trial. Attention has been drawn to the fact that every person has to undergo great hardships and incessant struggle in order to achieve the great goal of spiritual advancement, including physical struggle for physical progress.

أَلَمْ نَجْعَل لَّهُ عَيْنَيْنِ﴿٨﴾ وَلِسَانًا وَشَفَتَيْنِ ﴿٩﴾ وَهَدَيْنَاهُ النَّجْدَيْنِ

90:8-10 “We have pointed out to him the two conspicuous high ways وَهَدَيْنَاهُ النَّجْدَيْنِ.These paths are the paths of evil (- fujr) and of righteousness (- taqwa; 91:8). Here they are called the two conspicuous ways in order to denote that they are easily discernible from a distance and can be clearly distinguished. Allâh has already given every human being the knowledge of what is virtue and of what is evil, and of what is fujr and of what is taqwa. He has imbedded this knowledge in his nature (فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا; 91:8). Now He expects that the human being will reflect over his own creation and his physical structure. He has endowed him with two eyes to enable him to visualize the way chosen for him by his Creator. Then he has bestowed the power of speech unto him so that he can ask for guidance if he loses the track. A person then is given the choice to decide by his own free will which of the two he chooses to follow. He is however warned that he will be answerable before Allâh for his decision, as he has no excuse left.

فَلَا اقْتَحَمَ الْعَقَبَةَ وَمَا أَدْرَاكَ مَا الْعَقَبَةُ فَكُّ رَقَبَةٍ

90:13 The freeing of a captive (فَكُّ رَقَبَةٍ) does not only mean the freeing of a slave; the term also covers all forms of subjugation and exploitation, social, economic or political that can be described as slavery. Freeing of a captive also signifies freeing of one’s self, and others who are plunged in sinful deeds and are slaves of materialism (Râzî; Baghawî).

91. CHAPTER سورة الشمس

The Sun

(Revealed before Hijrah)

The preceding chapter addressed the historical event of the return to Makkah. In this chapter, the destruction of Thamûd is cited as a reminder. The chapter, like others contains numerous symbolic expressions from nature (- ishârât) that refer to a human being as the “microcosm”.

الشَّمْسِ وَضُحَاهَا﴿١﴾ وَالْقَمَرِ إِذَا تَلَاهَا

91:1-2 Al-Shams wa Dzuhâha الشَّمْسِ وَضُحَاهَا – “The sun and its light and heat”. The sun also means the sun of the spiritual world. The earth receives light from the sun only on an intermittent basis, although the sun is shining incessantly. Its light has to recur again and again to illuminate the earth and its inhabitants. Just as the temporary and the artificial lights of the earth are of inferior value when compared with the bright and continuous light of the sun, similarly human reason is incomplete and needs repeated illumination from the Divine light of guidance. This necessitates the advents of Allâh’s Prophets and the final Prophet (pbuh) who will be followed by people endowed with Divine Light. They have reached proximity to their Lord and are called, “Auliyâ, Muhaddith and Mujaddadîn in the Islamic terminology. They are like moon that derive their light from the original sun. In analogy, the Reformers borrow their light from the Muhammadan light, which they follow, and then they illuminate the hearts of those who are receptacles of this light. Other inhabitants of the earth of their era also benefit from their light.

وَالنَّهَارِ إِذَا جَلَّاهَا ﴿٣﴾ وَاللَّيْلِ إِذَا يَغْشَاهَا

91:3-4 The signs of night (اللَّيْلِ) and day (النَّهَار ) explain that one who purifies his soul is like the day (cf. 91:9), whose brightness makes things manifest and thus enables human beings to carry on their struggle enlightened by Revelation. On the other hand are those who plunge their souls into the darkness of low desires and therefore, cannot benefit from the light of the sun.

وَالسَّمَاءِ وَمَا بَنَاهَا ﴿٥﴾ وَالْأَرْضِ وَمَا طَحَاهَا

91:5-6 The reference to the heaven (السَّمَاءِ) and the earth (الْأَرْضِ) serves to illustrate another aspect of the argument. Though the earth possesses the powers and capacities to produce all sorts of vegetation from the seeds, it is helpless without receiving the benefit of rain from above without which its latent power remains lifeless. Similarly, human wisdom and the other latent powers of a human being remain dead and useless without receiving heavenly revelations through the divinely missioned Prophets.

وَنَفْسٍ وَمَا سَوَّاهَا

91:7 Nafs نَفْسٍ– “The human soul”. It refers to the mysteries related to the knowledge of the human mind and behaviour and to the mental faculties necessary for progress, which are given to every human being. There are some who develop them and make them thrive, yet others who corrupt them by allowing them to remain hidden and not employing them to their advantage (cf. 91:10). Moreover, there exists a unified harmony in the system of the universe, clearly indicating the unity of God. The perfect souls are the souls of Prophets.

فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا﴿٨﴾ قَدْ أَفْلَحَ مَن زَكَّاهَا﴿٩﴾ وَقَدْ خَابَ مَن دَسَّاهَا

91:8-10 Ilhâm إلهام – refers to Divine inspiration. It is different from the Divine Revelation given to the Messengers and Prophets. Revelations to the Prophets of Allâh and His servants are called wahî – وحي. Their ranks are much higher. Many people are unaware of the significance of ilhâm. When, during supplication a person feels inclined to follow or adopt a certain course of rectitude, it is the first phase of ilhâm. It can be compared with the inspiration of an inventor whose mind focuses with concentration on a certain topic while inventing. Sometimes a person’s natural inclination also serves as an inspiration for him. ilhâm is the way to righteousness that is revealed and is to be followed. There is thus a good deal of difference between ilhâm– inspirations, and Divine Revelations. Râzî says, ilhâm is the intimation and inspiration that allows a person to distinguish between good and evil. This happens by virtue of the clarity of a human mind and his inner light.

Despite this internal voice, a human being may still choose the wrong way. In contrast, Prophets of Allâh always receive Revelation to perform what is good and are never incited by them to commit sinful deeds. It is through ilhâm – Divine inspiration that Allâh has brought into us the qualities He wants in us so that we may know Him.

Allâh’s free Will has given rise to our free will. His Commands, rewards and punishments all acknowledge our free will. He does not compel obedience, but invites us to the abode of salvation, which is “Fallâh”فلاٌح . The earth revolves involuntarily under His Command and its movements deserve neither reward nor punishment. Only actions taken by free choice shall be weighed on the Day of Judgment. Our power of free will, our power of choosing good or evil, is increased by the inspiration of Rûh al-Quds, or the Iblîs, presenting opposing choices to us.

كَذَّبَتْ ثَمُودُ بِطَغْوَاهَاإِذِ انبَعَثَ أَشْقَاهَا

91:11 From this verse on, the remainder of the chapter relates the account of the people of Thamûd whose end was destruction as they followed corrupt ways of life. There is thus an implied warning not to choose the ways of evil and disbelief. Metaphorically, attaching the highest value to our souls (see verse 7) can be applied to the account of Allâh’s “she-camel” for our souls have been perfected with innumerable excellent qualities. As the she-camel used by Shu‘aib to preach was deterred by his people to move freely and drink, so the wretched people deter others to drink from the fountain of the love for Allâh as the word سُقْيَاهَا indicates. Suqyâh سُقْيَاis the place of drinking.

92. CHAPTER سورة الليل

The Night

(Revealed before Hijrah)

Allâh’s free Will has given rise to our free will. Only actions taken because of our free will shall be weighed on the Day of Judgment. This chapter deals with the subject of the reward of action as the result of the exercised free will. In the preceding chapter the Prophets were compared with the sun, and here we are told that those who benefit from the light of the sun, and those who are heedless to his message cannot be alike.

وَاللَّيْلِ إِذَا يَغْشَى ﴿١﴾ وَالنَّهَارِ إِذَا تَجَلَّى ﴿٢﴾ وَمَا خَلَقَ الذَّكَرَ وَالْأُنثَىٰ ﴿٣﴾ إِنَّ سَعْيَكُمْ لَشَتَّىٰ

92:1-4 The first four verses of this chapter disapprove of the idea of unrestrained freedom of behaviour. This is illustrated with an example of night and of day. The function and purpose assigned to the night is different from the one of the day. Similarly, the contrast between the male and the female is brought to attention, who likewise have different functions and duties assigned to them according to their different physical constitutions. This law also govern the spiritual life of human beings.

وَإِنَّ لَنَا لَلْآخِرَةَ وَالْأُولَىٰ

92:13 The statement “to Us belong both, the next world and the present” emphasizes that the life in this world and in the Hereafter are but two stages of one continuous entity.

فَأَنذَرْتُكُمْ نَارًا تَلَظَّىٰلَا يَصْلَاهَا إِلَّا الْأَشْقَىالَّذِي كَذَّبَ وَتَوَلَّىٰ

92:14 This and the following verses contain a threat. In order to stay safe from it, it is good to remember the promise our soul made to its Creator at the time of its creation when He asked, “Am I not your Lord?” and the soul responded, “Indeed you are!” (7:172). This is the original promise of our human essence to Allâh, and it exists in all of us, and the warning is for those who belie this promise (الَّذِي كَذَّبَ وَتَوَلَّىٰ).

93. CHAPTER سورة الضحى

The Forenoon Brightness

(Revealed before Hijrah)

This Makkan chapter comprising eleven verses contains many prophecies. The words of the entire chapter swing like a pendulum between the polarities whose spheres of allusion and references are the spiritual and the natural “sub-solar” and “sub-lunar” worlds. In the last sentence, the oscillations of the pendulum come to a sudden halt when the great Reality (Rabbربٌ) and His bounties are revealed. Each resplendent prophecy increases in grandeur and majesty when one does not find any sign of its occurrence beforehand and no indication or precursor to base it on before its actual fulfilment. The metaphor of the rising of the sun illuminating the Divine Revelation is continued here. As the sunshine is not fully resplendent immediately after the rising of the sun, so will the truth shine only gradually into its full brightness.

The commentators are of the opinion that this chapter was revealed after a pause in the Revelation. According to Bukhârî, this pause was of two or three days only. The first three verses of the chapter are an example of the subtle and diversified modes of explaining things from different angles. The meanings to be conveyed by verses given in the beginning are explained and made clear in the verses following them in an alternating order of arrangement.

وَالضُّحَىٰ وَاللَّيْلِ إِذَا سَجَىٰ

93:2 Just as Moses success was a time of dawn for the Jews, so would the advent of the Holy Prophet (pbuh) – bearing a similitude with Moses – be the time of dawn for the Muslims. After this dawn, which signifies the advent of the Holy Prophet (pbuh) and the Holy Qur’ân, the world will be overtaken by a period of spiritual darkness. This darkness was named Fajj-i–Awaj in the words of the Holy Prophet (pbuh) and is expressed in the words “the night” (اللَّيْلِ) in this verse. In this period, the situation for Muslims will be so miserable it will seem as though Allâh has forsaken them.

مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَىٰ

93:3 “Your Lord has not forsaken you, nor is He displeased“ is a message of great hope that Allâh would never forsake His servant. Instead, after this period of darkness the second advent of the Holy Prophets mission would take place. Then Allâh, in all His Glory, would raise up some of the believers who will carry his light. Men of great Divine knowledge in the Prophets ummah will be the ones who will revive Islam. According to some commentators, “the night” also points to the vicissitudes of the Prophet’s life.

وَلَلْآخِرَةُ خَيْرٌ لَّكَ مِنَ الْأُولَىٰ

93:4 “Surely, the future is better for you than the past” means to say that as time passes, the Prophets mission would go on thriving and that more people would enter into the fold of Islam. In the beginning, the Prophet had only his wife Khadîja(rz) and his friend Abû Bakr(rz) on his side, and his early days at Makkah were full of hardships and difficulties. Better days followed his migration to Madînah, and finally he entered Makkah with ten thousand followers. More and more people are sending blessings on the Holy Prophet (pbuh) with the words: Allâhumma salle ‘alâ Muhammad.

وَأَمَّا السَّائِلَ فَلَا تَنْهَرْ

93:10 Al–Sâil السَّائِلَis the one who asks for help or seeks guidance. This signifies not only that a beggars requests should not be refused, but also that anyone asking for help in a difficult situation, be it physical, moral or for the enlightenment of his soul, should not be let down.

94. CHAPTER سورة الشرح

The Expanding of the Breast

(Revealed before Hijrah)

The title of the chapter is taken from the first verse. It is translated as “the opening and expansion of the breast”. The same word is also used in Moses prayer 20:25 (translated as the enlightenment of the mind) and occurs in 6:126. Here we find an account of the spiritual blessings that were bestowed upon the Holy Prophet (pbuh) in particular and to the pious servants of Allâh in general. A consolation is given.

أَلَمْ نَشْرَحْ لَكَ صَدْرَكَ

94:1 Sharha شْرَحْstands for “opening and expansion” and means that Allâh had protected the heart of the Holy Prophet (pbuh) from all harmful influences; Allâh is his Preceptor and Teacher and besides temporal knowledge, He has expanded his heart to comprehend the Divine mysteries. “Have We not already expanded (and illuminated) for you your bosom?” indicates that the Holy Prophet (pbuh) never suffered from a straitened heart and was endowed with patience and fortitude. Abû Hayyân, the great commentator of the Holy Qur’ân says, The “expanding of the breast” signifies its illumination with wisdom and its vastness for the reception of what was to be revealed to him. Râghib gives a similar explanation. It is reported that Gabriel “opened the breast” of the Holy Prophet (pbuh) while he was yet a boy and “washed his heart”. The expanding of the Holy Prophets breast was an event and a vision (Kashaf) of excellent clarity. The Holy Prophet (pbuh) experienced this at the age of ten. This event is reported to have been observed by his foster brother, the son of Halîma – his foster mother (see Sîrat-i-Halâbîyah). Moreover, many of the traditions relate that there was a scar on his chest. Many times the effect of a vision was so strong and evidently clear that people around could also see it, so much so that parts of the vision (Kashaf) assume the form of reality. It is reported that once, at the time of the descending of the Revelation, the camel that the Holy Prophet (pbuh) was riding, was bent low under its pressure. Once it so happened that when the Revelation started descending on him, the leg of his Companion was underneath the knee of the Holy Prophet (pbuh). The Companion felt the heavy pressure of the Prophets knee on his knee to such an extent that he thought that his leg would be fractured due to the weight. It is also reported that sometimes, even in extreme cold weather, the Holy Prophet (pbuh) perspired so profusely while receiving the Revelation that drops of sweat appeared on his forehead. The same is the condition for some of the visions of other religious and spiritual personalities. The famous mystic ‘Abdullah bin Jalla says, Once I saw in my vision that the Holy Prophet (pbuh) visited me and presented me a loaf of nân (bread) to eat. I had hardly eaten half of it when I woke up from sleep and the other half of the nân was in my hand (Tazkarat-ul-Auliyâ by Farîdud-Dîn Attâr).

This very incident of expanding of the breast of the Holy Prophet (pbuh) also took place at the time of the Mi‘râj – his spiritual ascent to the heaven (Raudh-ul-Unf). As the author of Bahr al-Muhît writes, the spiritual effect of this vision was that the heart of the Holy Prophet (pbuh) was illuminated with wisdom and its vastness was increased for the reception of what was to be revealed to him.

In order to emphasize the point, a negative assertion was employed which tells us that this incident was already known to the Holy Prophet (pbuh) as well as others and that they will see the proof that his heart is endowed with a vast capacity for the reception of the Divine Revelation. He also possesses the calmness and tranquillity of mind and is pleased to follow the commandments of Allâh with an “expanded heart” that can contain, due to its vastness, the treasures of Divine knowledge.

وَوَضَعْنَا عَنكَ وِزْرَكَ الَّذِي أَنقَضَ ظَهْرَكَ

94:2 This and the next verse show that the Holy Prophet (pbuh) was entrusted with heavy responsibilities that had nearly crushed him under their weight but Allâh made his burden light, first by removing the constriction of his heart, then by granting him broadmindedness and high acclaim.

وَرَفَعْنَا لَكَ ذِكْرَكَ

94:4 The significance of the words “And have (We not) exalted for you your name and given you fame?” lies in the fact that when this verse was revealed in his early Makkan period he seemed an ordinary person with only a scant number of followers. This verse was a great promise that his name shall be exalted and he will be raised to the highest level of respect and eminence to which a human being can rise. In the Muslim Call to Prayer (- adhân) the words “Muhammad is the Messenger of Allâh” are pronounced from the minarets five times a day in all countries of the world and in every Prayer blessings are asked for him by over a billion Muslims.

فَإِنَّ مَعَ الْعُسْرِ يُسْرًا إِنَّ مَعَ الْعُسْرِ يُسْرًا

94:5 “Surely every hardship is followed by ease” has been repeated twice. The repetition emphasises that the mission of Muhammad (pbuh) will have to pass through hardships, in both the early and the later days. However, the hardships faced by the Prophet and the Muslims would be of temporary and transitory nature, while their final success will be permanent and ever-expanding.

فَإِذَا فَرَغْتَ فَانصَبْ وَإِلَىٰ رَبِّكَ فَارْغَب

94:7 This verse and the next provide consolation to the mind of the Prophet (pbuh), and in the broader sense to his true followers that the real difficulties of life will soon be over. These verses also goad one towards further action in making the Lord their exclusive object of worship. It is a practice of all the Prophets of Allâh that their outward efforts and hard work accompanied by inward resolve and courageous attempts attended by fervent prayer necessarily bring triumph nearer. The verses also tell that if one works hard to his utmost capacity but does not pray, ones object will not be achieved. Similarly, if there is prayer only and no striving hard for the cause, the desired object cannot be achieved.

95. CHAPTER سورة التين

The Fig Tree

(Revealed before Hijrah)

Here, four epochs of human history are quoted which are in correspondence to spiritual progress. In order to reach the stage of perfect development (- insân kâmil), the seeker of Allâh has to move through stages of knowledge.

وَالتِّينِ وَالزَّيْتُونِ

95:1 The fig tree apparently stands for Adam. We find in the Holy Qur’ân both (Adam and his wife) began to cover themselves with the leaves of the gardens trees (7:22). This is also reflected in the Bible, where we read that the two made themselves aprons from sewn fig leaves (Gen 3.7). Similarly, the olive stands for Noah as we read, A dove came to him in the evening, and lo! There was a fresh olive leaf in her mouth plucked off, so Noah knew that the water had abated from the earth (Gen. 8.11). Ibn Kathîr on the authority of Ibn ‘Abbâs in his commentary also attributes the olive to stand for Noah.

وَطُورِ سِينِينَ

95:2 Mount Sinai is the place where Moses received the Divine Law. In the first phase, the foundation of human civilization was laid. Noah was the founder of Sharî‘a (Divine Law). With the advent of Moses, the details of the Sharî‘a were revealed. Finally, through the Holy Prophet (pbuh) the Divine Law came to its perfection (cf. 5:3).

From another perspective, the Fig may also be symbolic of the Mosaic Dispensation and the Olive of the Islamic Dispensation. This analogy has been further expressed in more concrete form by the words Mount Sinai and this Town of Security. That the Fig stands for the Jewish Dispensation is provided by certain Biblical references. It is said that coming from Bethany early in the morning, Jesus drew near to a fig tree so that he might pluck some figs to satisfy his hunger and that, seeing nothing on it but leaves, he cursed the tree, and in cursing it, it immediately withered to the root. Another biblical reference mentions two baskets with figs. One of the baskets contained good fresh figs and the other basket was full of vile figs, with the interpretation that the good figs represented the righteous among the Jews and the vile figs the wicked ones (Jeremiah 24). Jesus’ cursing of the fig tree, which had only leaves and no fruit, evidently signified the rejection of the Jews.

About the “olive tree”, the Holy Qur’ân compares it to the Law of Islam: “Allâh is the Extensive Light of the heavens and the earth. His light can be compared to a (lustrous) pillar on which a lamp is put. The lamp is inside a crystal globe. The globe of glass is, as it were, a glittering star. It ( – the lamp) is lit (by the oil) of a blessed Olive Tree which belongs neither to the east nor to the west (rather welds the whole world in its fold). Its oil is likely to glow forth of itself even if no fire has touched it. This (lamp) is a combination of many lights repeatedly. Allâh guides towards His Light whoever desires (to be enlightened). And Allâh sets forth excellent parables for people” (24:35). Thus the light lit from the blessed Olive Tree belongs neither to the east nor to the west but is meant for all people in all ages and in all parts of the world. When the Lord of Moses revealed His glory to the mountain, He caused it to crumble to dust and Moses fell down in a swoon (7:143). What Moses wanted to see was the great manifestation of Divine glory, which was reserved for the Holy Prophet (pbuh) of Islam. In fact, both Moses and Jesus were not equal to the task, which was reserved for the Holy Prophet (pbuh). Jesus himself said that he could not teach his followers all things but that when the Paraclete will make his appearance, he would guide them into all truth. Moses was also unequal to the task, when his Lord manifested His glory to the mountain He made the Mount Sinai crumble unto dust. This foretells that at some time, the Mosaic Law will pass away and the Islamic Dispensation will set in.

وَهَـٰذَا الْبَلَدِ الْأَمِينِ

95:3 Adding the word Al-Amîn الْأَمِينِ – “secure”, to the city of Makkah from where Islam originated, is a reference to the idea that the Dispensation of Truth, Right and Justice will always go on illuminating the entire world until the end of the world.

لَقَدْ خَلَقْنَا الْإِنسَانَ فِي أَحْسَنِ تَقْوِيمٍ

95:4 This verse refers to the human intellectual, moral and spiritual capabilities and the capability of establishing close spiritual ties with his Creator. In no way does it imply that all human beings have the same excellent make with respect of their bodily, moral or mental endowments. It does, however, imply that every human being, irrespective of his natural advantages or disadvantages, is endowed with the ability to make for himself the best possible use of his inborn qualities in his environment. The question arises why a human being sins, when by nature he is pure and is endowed with the intuitive ability to discern between right and wrong (91:8)? To answer this, we will quote from Bukhârî and Abû Muslim the saying of the Holy Prophet (pbuh) who said, it is his parents that turn him in to a Jew, a Christian or a Magean. Here the term “parents” has the wider meaning covering social, environmental and educational influences. The verse also implies that in Allâh’s creation, its perfection is manifested in humankind. We are placed between the Divine attribute of Might (- Al-‘Azîz) and Grace (- Al-Rahmân). He teaches humankind what he knows not (96:5), and the human has the capacity to learn what He teaches.

ثُمَّ رَدَدْنَاهُ أَسْفَلَ سَافِلِينَ

95:5 This statement is a warning that when we do not take advantage of our capacity to establish a relationship with our Creator, we can be reduced to the lowest of the low. Without developing high moral values and without advancing spiritually, guided by Divine Revelation, we are like animals, or even worse. Rûmî says, “The angel is free because of his knowledge, the beast because of his ignorance. Between the two remains the son of man to struggle.”

96. CHAPTER سورة العلق

The Clot

(Revealed before Hijrah)

This chapter marks the commencement of the Revelation of the Holy Qur’ân. The first five verses of this chapter are the first Revelation, which descended upon the Holy Prophet (pbuh) in the cave Hirâ, near Makkah. That was in a night during the last third of the month of Ramadzan, thirteen years before Hijrah ( 610 A.D.). The Prophet (pbuh) was at this time forty-five years of age. As Ibn Kathîr said, these verses are the first act of Mercy (Rahmânîyyat) with which Allâh blessed His servant.

From time immemorial, Allâh had been sending His Messengers with a message that His Will be revealed. Just as the creation of humankind is the result of a gradual process of evolution and mental development, so are there stages of spiritual evolution. Allâh has been revealing Himself according to the spiritual needs of humankind. The Prophets, whose examples are cited in the Holy Book, arrived at different stages in the spiritual development of humankind. At the time of the Holy Prophet (pbuh), the spiritual development had matured to the level of being capable of receiving and accepting the complete Message of our Lord. As the last of the chain of Prophets, the Holy Prophet (pbuh) represents in his person the best specimen of the human beings complete evolution.

The first Message of the Prophets call is embedded in the first five verses. These verses allude to the human beings embryonic evolution out of a fertilized ovum, thus contrasting the permitiveness and simplicity of his biological origin with his intellectual, moral, and spiritual potential, which he can attain during his process of evolution. These verses point to the existence of a conscious design and a purpose underlying the creation of life.

اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ

96:1 Allâh spoke to Moses on Mount Sinai when Moses was commissioned to liberate the children of Israel from the yoke of Pharaoh. His assignment was of a tribal nature. After a series of additional Prophets comes the Son of Mary, on whom the spirit of the Lord descended in the shape of a dove. According to the Gospel writers, his message was that “the son of man was the son of God”. Thus, the mission of Moses concerned the affairs of a tribe, while that of Jesus spoke of the personal aggrandisement of some particular personality. However, the Holy Prophet (pbuh) of Islam is given a Message above individual, racial or ethnic interest. His message is addressed to humanity as a whole. It is of a universal character and brings the entire human race within its folds. It tells of the highest goal that a son of man is capable of reaching – that of sweet converse with his Creator. This Message shows the ways and means to achieve that grand goal. “Recite with the Name of your Lord, Nourisher to perfection” اقْرَأْ بِاسْمِ رَبِّكَ has been used with reference to this great goal of glory, which humanity as a whole was destined to attain.

خَلَقَ الْإِنسَانَ مِنْ عَلَقٍ

96:2 The verb Khalaka خَلَقَ carries the sense that the act of Divine creation has not ended but is being continuously repeated. ‘Alaq عَلَقٍ means “hanging on something” and thus forming a connection with it. ‘Alaq عَلَقٍ also means to stick fast to something. It has in it the essence of concern and love. The phrase Khalika minn ‘alaq خلق من علق –who created from a clot embodies in it the idea that love for his Creator is ingrained in human nature and is a part of it. It is therefore natural that he should find his connection to his Creator. In a broader sense the word ‘Alaq علق also signifies a clot, a germ cell that fertilizes the female ovum by forming a connecting link and sticking with the ovum. The words tell us how a human being develops from the state of primitiveness, simplicity and the insignificance of his biological origin to the perfection of his intellectual, moral and spiritual state. We also find a similar message in verse 30:54 where we read, “Allâh is He who created you from a state of weakness”. The verse also carries the message for the one who received these words: Similar is your condition. You are being created as a new being after you have formed a connection with your Creator. In this verse, the initial stage of a mere sperm drop has been intentionally left out, for the Holy Prophet (pbuh) had already passed through this stage of his life when the Divine Revelation started descending upon him. The Holy Prophet (pbuh) worshiped in the Cave of Hirâ for many years before this verse was revealed. Therefore the word ‘alaq has been used to show that the Holy Prophets (pbuh) love was for his Lord and the spiritual connection with Allâh had already been formed.

الَّذِي عَلَّمَ بِالْقَلَمِ

96:4 “Who taught knowledge by means of the Pen” is an allusion that the Qur’ânic Message will be spread and taught by means of writing. The Pen is a symbol of the art of writing and for all knowledge recorded by means of writing. This also explains the summon, “Read!” (اقْرَأْ) at the beginning of the chapter.

عَلَّمَ الْإِنسَانَ مَا لَمْ يَعْلَمْ

96:5 The human being (الْإِنسَانَ) is spoken of as being taught knowledge by Allâh, which he cannot acquire with his own power of intellect, rational thinking and reflection. It also includes the human ability to speak and express himself in an eloquent and clear fashion. This ability was not the result of accidental evolution but was directly willed and inspired by Allâh (cf. 55:2-4). Animals can be trained to obey the command of their master. Many are also capable of learning and communicating with each other within their own species, but they can never learn to speak and express themselves in clear words. Thus, human speech is a Divine gift exclusive to human beings. Allâh’s “teaching the human being” signifies Revelation, which is the only sure source and proof of His existence.

كَلَّا لَا تُطِعْهُ وَاسْجُدْ وَاقْتَرِب

96:19 “Yield not to him, rather continue to prostrate yourself and draw near”. A saint would go on to say, “If you wish for light, prepare yourself to receive it, if you wish to be far from Allâh, nourish your egoism. If you wish to find a way out of this ruined prison, don`t turn your head away from your beloved but, “bow down in worship and draw near” (وَاسْجُدْ وَاقْتَرِب ).

97. CHAPTER سورة القدر

The Majesty

(Revealed before Hijrah)

The verses of the preceding chapter mark the birth of the Holy Qur’ân. The present chapter explains the significance of this Noble Book. The opening verses inform us of the high status, dignity and excellence of the Qur’ân with reference to its revelation during Lailah al-Qadr لَيْلَةِ الْقَدْرِ – the Night of Majesty, which has been described as the Blessed Night (44:4). This special Night recurs every year in the last ten days of the month of Ramadzan. That this night is specifically set apart for the manifestation of special Divine powers can be found in all authentic collections of traditions. One such Divine powers is the acceptance of prayers offered in this Night.

Apart from this basic understanding, the Night of Majesty refers to the period when the world is covered with spiritual darkness that naturally demands Heavenly Light for the guidance of its inhabitants. It is in this extreme darkness that the Most Exalted sends Rûh al-Quds in the world to form a connection with His chosen ones. In His Wisdom, Allâh appoints a Reformer in this Night of Majesty for the renewal of His teachings that have become gradually obscured with the passage of time. Another conclusion can be inferred from the above reasoning that in the days of darkness and error the hearts of the people feel exceptionally inclined towards religion. It is a sure sign that a Divine Reformer is bound to appear or has already appeared.

But the greatest and most significant Night of Majesty is the one that extends over a long period of time beginning with the advent of the Holy Prophet (pbuh) and lasting until the day of Resurrection. This Night that first witnessed the shining of Divine Light in the form of the Holy Qur’ân, which was destined to illumine the whole world till the day of Resurrection, has been described as a Night full of blessings in the words: “We revealed this (Book) in a Night full of blessings” إِنَّا أَنزَلْنَاهُ فِي لَيْلَةٍ مُّبَارَكَةٍ as it has been Allâh’s practice to warn people against evil (44:3).

إِنَّا أَنزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ

97:1 Night (لَيْلَةِ) stands for a period of spiritual darkness and time of ignorance. A Prophets advent is always preceded by such darkness. When the Holy Prophet (pbuh) made his appearance, such darkness prevailed all over the globe, as the Holy Qur’ân testifies: “Disorder and corruption has prevailed on land and sea owing to the evil (deeds) which people have wrought” ظَهَرَ الْفَسَادُ فِي الْبَرِّ وَالْبَحْرِ بِمَا كَسَبَتْ أَيْدِي النَّاسِ (30:41). Thus this Night was called the Night of Majesty, as in it the world received the greatest manifestation of Divine Light, and it gave to humanity its greatest teacher, and the last and the most perfect law. Generally the words lail لَيْل and lailah لَيْلَةِ both mean night, but, as the famous lexicographer Marzûqî indicates, the word lail لَيْل is used as opposed to nahâr and lailah as opposed to yaum, thus the word Lailah لَيْلَةِ possesses a wonder and more extensive meaning than lail as yaum, which in its opposite has a wider sense than nahâr, which is the opposite of lail. The word lailah has been used as many as eight times in the Holy Qur’ân: Three times in chapter 97, once in 2:51, 2:187 and 44:3 and twice in 7:142. In each instance, it has been used in connection with Divine Revelation. The Night of Majesty لَيْلَةِ الْقَدْرِ thus refers to the dignity, the majesty and the greatness of those nights in which the Holy Qur’ân was revealed.

لَيْلَةُ الْقَدْرِ خَيْرٌ مِّنْ أَلْفِ شَهْر﴿٣﴾ تَنَزَّلُ الْمَلَائِكَةُ وَالرُّوحُ فِيهَا بِإِذْنِ رَبِّهِم مِّن كُلِّ أَمْرٍ﴿٤﴾ سَلَامٌ هِيَ حَتَّىٰ مَطْلَعِ الْفَجْرِ

97:3-5 “The Night of Majesty is better than a thousand months” A thousand months are equal to eighty three years and four months, leaving about seventeen years to complete a century. This verse carries the same message as the saying of the Holy Prophet (pbuh) that a Divine Reformer shall appear among the Muslims at the commencement of every century. The Night of Majesty at the advent of every Reformer is actually a branch or a Zill of that very Night of Majesty, which was granted to the Holy Prophet (pbuh), the dignity of which is very high. “Peace” ( سَلَام) is the distinctive mark of the Majestic Night. This peace comes to the hearts of the true devotes of Allâh. It is that tranquillity of mind, which enables them to receive Divine blessings and wisdom.

98. CHAPTER سورة البينة

The Clear Evidence or the Manifest Proof

(Revealed before Hijrah)

This chapter gives an answer to the question of the need of a Clear Evidence in the form of this Book despite the existence of former revealed Scriptures.

رَسُولٌ مِّنَ اللَّهِ يَتْلُو صُحُفًا مُّطَهَّرَةً

98:2 “A Messenger from Allâh reciting written leaves of the Book, free from all impurities” is the claim that this Book is free from all impurities, and possesses the excellent quality of purifying the hearts of people. Previous Scriptures have lost their purity and thereby their power to purify the hearts.

فِيهَا كُتُبٌ قَيِّمَةٌ

98:3 The revealed Book to the Prophet (pbuh) “Consists of eternal laws and commandments”( كُتُبٌ قَيِّمَة). It contains laws that are not only good for human social and spiritual lives, but also commandments that are everlasting and imperishable. It has qualities the previous Scriptures lacked, and new teachings which humanity needed for its moral and spiritual development. All those right ideas, principles and commandments, which were of paramount utility to human beings have been incorporated into the Holy Qur’ân. It stands as a guardian over those Books and has steered clear of all the defects and impurities found in them.

99. CHAPTER سورة الزلزلة

The Shaking

(Revealed before Hijrah)

This chapter is a commentary on the preceding chapter Al-Bayyinah سورة البينة. In addition to refering the Resurrection, the chapter also hints at the spiritual awakening and the great transformation that will be brought about by the “eternal laws and commandments” (كُتُبٌ قَيِّمَةٌ ) of the Holy Qur’ân. The chapter also contains some prophecies about the latter ages.

وَأَخْرَجَتِ الْأَرْضُ أَثْقَالَهَا

99:2 “The earth shall throw up all her treasures” these treasures are a kind of burden to the earth in the form of hidden minerals, oils and gas fields. The treasures are also the knowledge of sciences and arts. There will be a vast release and upsurge of spiritual and scientific knowledge. It also signifies that the latent aptitudes and capacities of human beings will find their expression. The changes will be so profound and the discoveries so far-reaching that people will exclaim with wonder and in bewilderment, “What is the matter with her?” (وَقَالَ الْإِنسَانُ مَا لَهَا).

يَوْمَئِذٍ تُحَدِّثُ أَخْبَارَهَا

99:4 When the Holy Prophet (pbuh) was asked about the meaning of “That day she will relate all her news” he is reported to have said that actions done in open and in secret will become known (Tirmidhî).

يَوْمَئِذٍ يَصْدُرُ النَّاسُ أَشْتَاتًا لِّيُرَوْا أَعْمَالَهُمْ

99:6 The statement “That day all people will come forth in various groups to be shown their deeds” indicates that in the latter days, in order to promote and establish their political, economic and other interests, people will form various groups in the form of political parties, common interest groups, companies, powerful guilds, cartels, corporations, syndicates and organizations.

فَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ ﴿٧﴾ وَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ

99:7-8 “Whosoever has done so much as an atoms weight of evil shall also see it” tells us that no action of a human being, good or bad, is wasted. All actions produce their consequences.

100. CHAPTER سورة العاديات

The Assaulters and the Chargers

(Revealed before Hijrah)

According to Ibn ‘Abbâs this chapter deals with Islamic defensive wars in a prophetical way. The forces of disbelievers will wage wars and the Muslims will not be spared from these wars.

100:1 ‘Âdiyât الْعَادِيَاتِ means both the companies of warriors and their chargers. According to Rûh al-Ma‘âni the reference is to the Muslim warriors or the Companions of the Holy Prophet (pbuh) and their willingness to lay down their lives for the cause of Truth. The next four verses are closely connected. Allâh himself swearing by them in this verse gives an idea of how dear these fighters who fight against the forces of evil must be to Him.

101. CHAPTER سورة القارعة

Disastrous Rattling and the Sudden Calamity

(Revealed before Hijrah)

This chapter gives a description of the punishment in this life and in the Hereafter to the opponents of Truth at the hands of the “snorting chargers” ( الْعَادِيَاتِ) mentioned in the preceding chapter. Al-Qâri‘ah الْقَارِعَةُ is a name given to the Day of Resurrection. Al-Qâri‘ah الْقَارِعَةُ also refers to the series of calamities that befell the Makkans and their leaders and the suffering of the opponents of Truth who waged wars against Islam. The next few verses give some idea of the confusion and destruction and the horrible “disastrous rattling” of warfare in the future. The emphasis added by repeating the third verse lends weight to the warning contained in the chapter.

فَأُمُّهُ هَاوِيَةٌ ﴿٩﴾ وَمَا أَدْرَاكَ مَا هِيَهْ ﴿١٠﴾ نَارٌ حَامِيَةٌ

101:9-11 Gahenna is called a “nursing mother” (فَأُمُّهُ هَاوِيَةٌ). A nursing mother punishes to educate and to induce a change of behaviour always in the child’s best interest but never destroys or kills her child in rage. So long as the child is under care and training, it is in a relationship with his mother, which is sometimes punishing, sometimes affectionate. After his training is over, it is separated from the lap of his mother. Thus, the inmates of Gahenna are taken out of hell after they have remained there for some time, but not all at the same time, as their lapses and diseases shall be of different nature and severity. This is to say that the stay in hell is only for a limited time until the diseases of their heart are healed. In other words, the punishment of Gahenna serves the purpose of remedying and training in order to outfit an inmate for his spiritual life and progress in Paradise. The sinner is not in hell-fire for purposes of vengeance or retaliation.

102. CHAPTER سورة التكاثر

Vying to Excel

(Revealed before Hijrah)

In this chapter we are told what leads to Al-Qâri‘ah الْقَارِعَةُ – the calamities of this and the next world. That is the person’s inordinate desire to acquire more and outstrip others in wealth, position, and prestige. He remains blindly engrossed in worldly pursuits until he finds himself accosted with Al-Qâri‘ah الْقَارِعَةُ. This passion of acquiring more knows no limits and leaves him no time to reflect on his state after death and the reckoning of the Hereafter. Therefore, the start of his punishment in this very life is obvious.

كَلَّا سَوْفَ تَعْلَمُونَ﴿٣﴾ ثُمَّ كَلَّا سَوْفَ تَعْلَمُونَ ﴿٤﴾ كَلَّا لَوْ تَعْلَمُونَ عِلْمَ الْيَقِينِ

102:3-5 Repetition of the words “you shall come to know in time” thrice adds emphasis to the warnings contained in the chapter. This verse and the following verses group “Certainty” (الْيَقِينِ) into three degrees: ‘Ilm al-Yaqîn – (عِلْمَ الْيَقِينِ) certainty by inference; ‘Ain al-Yaqîn certainty by sight and Haqq al-Yaqîn certainty by realization. On receiving punishment in this life a person can, by inference, attain to a certainty of the existence of hell in the Hereafter. The punishment of the grave or Barzakh is the certainty by sight. However, a perfect “Certainty” will come by a perfect manifestation of the punishment on the Day of Resurrection. When we read the Holy Qur’ân we come to know of two states after death. The first state is the state of the grave or Barzakh. The Holy Prophet (pbuh) is reported to have said, One who dies, his Resurrection takes place there and then. At another place the saying is, “The grave or Barzakh is a Garden from among the Gardens of Paradise or it is a ditch from the ditches of Hell”. The soul is given a sort of physical body to reap the fruit of his actions. This body is prepared for him out of the nature of the deeds he has performed in this life. Beyond the state of the grave is the time that is called Resurrection, which is prescribed for the full manifestation of Divine Attributes.

103. CHAPTER سورة العصر

The Time

(Revealed before Hijrah)

The preceding chapter cautioned not to hanker after wealth and waste time in the acquisition of worldly riches. Here we are told that those who do not desist from such pursuits lead a purposeless life. The purpose of life is clearly pointed out and the value of time has been particularly stressed. We are surely losing every minute that passes away and the time at our disposal is short and can never be recaptured. It is binding upon us to make the best use of our time. In this short chapter, Allâh has set forth once again ways of doing so – that is, “Who believe and do deeds of righteousness and (who) exhort one another to (accept and preach) the truth and exhort one another to (abide by it with) patience and perseverance” (آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَتَوَاصَوْا بِالْحَقِّ وَتَوَاصَوْا بِالصَّبْرِ).

The title of the chapter وَالْعَصْرِ makes us realize that the time of advent of a Messenger of Allâh is like the afternoon, the latter part of the day when the sun is in decline. Therefore, little time is left for humankind to make up for its loss and deficiencies. Time is running short to realize the Divine Proximity, and bow before His Majesty in supplication. It is now time for the Congregational Prayer, to glorify and Exalt His Names in the company of the faithful. Little time is left to reach the depths of true understanding of Divine Unity (- Wahdânyyat), His Uniqueness (-Ahadiyyat), His being without associate in His Attributes and to realize His Exaltedness. It is high time for the human being to listen to the holy suggestion of His “angels”, his inner voice calling him to the right path. He should now have faith in this Book that shall guide him. Time is running out, so he should listen to the message of Allâh spoken through the Holy Prophet (pbuh), and prepare Himself for the Day when he has to stand before his Lord and account for his deeds.

The sage Wahb Ibn Munabbî transmitted that the Exalted Allâh said, “O Children of Adam, if you could see the minute span of the precious time that remains for you, you would desire to renounce your vain and selfish wishes and you would restrain all your desires to possess, and you would see k to act good. Live with clear consciousness of the Day when you will stand before your Lord so that you may be free from distress and remorse.”

وَالْعَصْرِ﴿١﴾ إِنَّ الْإِنسَانَ لَفِي خُسْرٍ

103:1-2 Al-‘Asr الْعَصْرِmeans time, succession of age, afternoon or evening. Al-‘Asrân are the night and the day (Lisân; Tâj). Dahr is another word for time. The difference between al-‘Asr and al-Dahr الدهر is that in the former the time can be counted and estimated whereas the latter can neither be counted nor estimated. The word also refers to the time of the Holy Prophet (pbuh). In an authentic saying he compares his own time to ‘Asr or the afternoon (Bukhârî). “The human being is pursuing a losing bargain” إِنَّ الْإِنسَانَ لَفِي خُسْرٍ is a reminder that little time is left to make up for the loss when he has to stand before his Lord and account for his deeds. Little time is left to free him from the distress and remorse that awaits him if he continues to go after the temptations of worldly joys and forgets thereby his obligations towards his fellow beings. It will not be an easy job to pursue that spiritual goal, as it will require patience and perseverance.

In addition there are other words in the Holy Qur’ân that refer to time, they are moment (waqt), day (yaum), daytime (nahâr), night (lail), the age (dahar) as discussed above, eternity without beginning (azal), eternity without end (abad), which are in fact negation of beginning and end. Smallest possible time, which is no more divisible is also called “day” (yaum) or the” day of event” (yaum al sh’an; كُلَّ يَوْمٍ هُوَ فِي شَأْنٍ; 55:29). This inifinitisimal little time what we call “now” is passing.

104. CHAPTER سورة الهمزة

The Slanderer

(Revealed before Hijrah)

In parallel to two good qualities brought up in the previous chapter – patience and righteous deeds – in this chapter two bad qualities are mentioned. The slanderers and defamers are condemned here. All the wealth that people hoard and that they deem to be in their possession or spend against the cause of Truth will not be of any avail to them. The subsequent chapter Al-Fîl الْفِيلِillustrates this warning with an example. Here we are told that one who knowingly treats others wrongfully will not pass away from this life until he involves himself in a similar situation of abuse and troubles.

وَيْلٌ لِّكُلِّ هُمَزَةٍ لُّمَزَةٍ

104:1 Humazah هُمَزَةٍ mean those who are always after finding fault with others behind their backs and are careless about their own reformation. Instead of spending their wealth in promoting good, they simply amass it.

كَلَّا ۖ لَيُنبَذَنَّ فِي الْحُطَمَةِ

104:6 Such people are the victims of Hutamah حُطَمَةُ – the crushing torment and burning of heart.

105. CHAPTER سورة الفيل

The People of the Elephant

(Revealed before Hijrah)

The chapter Al-Fîl الْفِيلِcites the example of the warning given in the preceding chapter. The chapter alludes to the Abyssinian attack under Abû Yakthûm Abrahah bin Sabah al-Ashram, the viceroy in Yemen of the Christian king of Abyssinia in the year 570 A.D. His main object was to destroy the Ka‘bah.

Despite the fact that Yemen was the most advanced province in the Arabian Peninsula and the most civilized because of its fertile lands and the efficient administration of its water resources, its religious practices never commanded the respect of the inhabitants of the desert and others in the country. None of its temples was ever a centre of Pilgrimage. Abrahah al-Ashram built a magnificent cathedral in Sana, the capital of Yemen. Abrahah took special care to decorate the house with exquisite furnishings and statues. He thought with his wealth and pomp he could detract attention from the Ka‘bah towards his cathedral. When he realized his plans failed, he became jealous.

Makkah on the other hand, was due to the Ka‘bah a destination of pilgrimage ever since the beginnings of Arab history. For this respect and esteem, which Makkah and its Holy House enjoyed, as well as for its distinguished position in the trade of the peninsula as a whole, Abrahah desired to destroy the pride of the desert Arabs and to disseminate Christianity in Arabia. He schemed to invade Makkah and destroy the Ka‘bah.

An army of 20,000 strong, equipped with elephants was set in march for this purpose. Dhu Nafar and Nufail bin Habîb al-Khasamî, leaders of the two tribes of Shahrân and Nahîs tried to stop Abrahah. Both were taken prisoners after a brief but gallant fight. At the same time, the people of Taif cooperated with Abrahah. On approaching Makkah, Abrahah sent Hunatah al-Himyarî to inform the Makkans that Abrahah had not come to make war against them but only to destroy the House. The Quraish first thought of holding their ground and fighting the invaders, but they soon realised that Abrahah’s power was far superior to theirs. Therefore, ‘Abdul Muttalib, leader of the Quraish, informed Hunatah of the intention of the Makkans not to fight them. Hunatah told ‘Abdul Muttalib, his sons and some other leaders of Makkah to go with him to Abrahah in order to talk to him directly. The Makkan deputation led by ‘Abdul Muttalib, grandfather of the Holy Prophet (pbuh), met Abrahah who treated him with great honour. Instead of asking Abrahah that their House of worship be spared, ‘Abdul Muttalib requested that only his two hundred camels be returned. He reasoned that he is the master of the camels and the Ka‘bah has a Master of its own who will protect it. The Makkans offered to pay him one third of the yearly crop of the Tehamah province if they spared them. Before leaving Makkah, ‘Abdul Muttalib holding the skirts of the Ka‘bah prayed to Allâh saying, Just as a human being protects his house and property from plunder, so you, O Lord! Defend your House (Muir). A contagious disease broke out with deadly pustules and blains – probably an aggravated form of smallpox (Muir). Most probably the microbes of the disease were carried there by the flocks of birds (Ibn Ishâq). In confusion and dismay, the army started to retreat. Abrahah himself died from the disease after his return to Sana. This was the first time, as quoted by Ibn Hisham and Ibn Kathîr, that spotted fever (- hasbah) and smallpox (- judrî) appeared in the land of the Arabs. This phenomenon was so extraordinary that the Arabs designated the year as the year of the Elephant and reckoned time by it.

By relating the memorable invasion of Makkah by the Army of the Elephant our attention has been drawn to the fact that by protecting the Holy House against an enemy, the All-Mighty Allâh had shown a purpose. The coincidence of the year with the year of the Holy Prophet’s (pbuh) birth, no doubt, furnishes a hint to that purpose. The Arabs not only knew that the Sacred House had Abraham’s blessings but also that he had prayed for the appearance of a great Prophet from among them who should purify the House. The mentioning of the incident conveyed a warning to the Quraish of Makkah that if the Lord had destroyed an army because of its intention to demolish His House He would also destroy those who wanted to destroy His Prophet. Just as the Army of the Elephant owned innumerable wealth and equipment and still their possessions proved of no avail to them, similarly the wealth possessed by the enemies of Islam will benefit them not in the least.

106. CHAPTER سورة قريش

The Tribe of Quraish

(Revealed before Hijrah)

The security of the Quraish is a metonym for the security of the Ka‘bah, the focal point of the Faith based on the concept of Allâh’s Unity. The chapter further tells us that at the Ka‘bah only the Lord of it رَبَّ هَـٰذَا الْبَيْتِ shall be worshiped and that the trade journeys will become the means of the dissemination of Islam. There shall also come an era of peace and harmony for the attendants of Ka‘bah and the inhabitants around it.

Quraish قُرَيْشٍis the name given to the descendant of Nadzr bin Kananah. The word Quraish قُرَيْشٍ is a dominative of qarash, a big animal of the sea that eats others and is not itself eaten. Quraish also means to gather. The people of this tribe gathered from all parts of Arabia in Makkah and surpassed all other tribes in honour, power and prosperity. The tribe of Quraish descended from Ismâ‘îl and the Holy Prophet (pbuh) was a quraishî. The quraishis were traders who travelled in summer to Iraq and Iran and further eastwards where the Mageans and the Sabians lived. Their trade routes reached Syria where Jews were found in large number as well as to northern countries where they traded with Christians. In winter they journeyed to African countries inhabited by different tribes, and even to India, the land of Hinduism and China, where the adherents of Confucius could be encountered.

106:1-4 This and the verses that follow remind us of the great benefits conferred on the tribe of Quraish as the attendant of the Ka‘bah.

فَلْيَعْبُدُوا رَبَّ هَـٰذَا الْبَيْتِ الَّذِي أَطْعَمَهُم مِّن جُوعٍ وَآمَنَهُم مِّنْ خَوْفٍ

106:5 The Ka‘bah was the first house built for the worship of Allâh by humankind. Hundreds of houses of worship were constructed, many turned into ruins or their residents suffered from famines and wars. As for this place, the residents are all secure from danger and hunger for all times. Now the command is to worship its Lord.

107. CHAPTER سورة الماعون

Acts of Kindness

(Revealed before Hijrah)

The previous chapter described some of the bounties of Allâh for the inhabitants of Makkah and attendants of Allâh’s House. This chapter teaches us that since the Most Gracious is the source of all bounties and blessings, we should show our gratitude towards Him and thank Him by fulfilling the duties and obligations we owe to humankind. The acts of kindness to Allâh’s creatures are the basis of all morals expected from us. This chapter reminds us once again of those two basic teachings which are the worship of Allâh and service to fellow human beings. Their neglect constitutes the denial of religion itself.

أَرَأَيْتَ الَّذِي يُكَذِّبُ بِالدِّينِ

107:1 The first verse, though outwardly a question, is in fact an expression of emphasis. Besides lending beauty to it, this mode of expression is also creates inquisitiveness in the readers mind to identify the believer and to make him conscious of the evil of the deed mentioned afterwards.

الَّذِينَ هُمْ عَن صَلَاتِهِمْ سَاهُونَ

107:5 In this verse we are warned against being unmindful of Prayer. This neglect of Prayer may assume different forms. Some people do not perform Prayers at all and are Muslim by name only. There are those who say their Prayers but not regularly, others who say their Prayers but they perform them at home. They deem it useless to go to the mosque and attend the Prayer behind an imâm. Some of them do perform their Prayers in the mosques after an imâm but do not pay heed to the spirit of Prayer and do not complete it in accordance with the rules of its performance, their intention being to see others and be seen by them. During the Prayer, they are engrossed in irrelevant thoughts and perform it quickly and dismissively. There are yet others who do not perform their Prayers as devised by the Messenger of Allâh; rather they invent their own method of performing the Prayer. They disregard all historical evidence and the continued consensus of the ummah with regard to the performance of Prayer. All such types of prayers are condemned here.

الَّذِينَ هُمْ يُرَاءُونَ

107:6 Allâh does not accept the good act or the act of worship of those who do it because they like to be seen by people as opposed to for the love for Allâh and His pleasure. Their good acts are for show. Allâh takes into account their subtle inner intentions, and according to these intentions, they shall be judged.

وَيَمْنَعُونَ الْمَاعُونَ

107:7 In this verse the word al–Mâ‘ûn الْمَاعُونَis explained by Bukhârî as meaning any good or kind act. According to Akramah, its highest form is obligatory Zakât and its lowest the lending or giving of small items of daily use to others, and to aid or assist anyone in difficulty. Exhorting others and guiding them on the path of piety is also Mâ‘ûn مَاعُونَ. Honour is with generous thoughts and actions.

108. CHAPTER سورة الكوثر

The Abundance of Good

(Revealed before Hijrah)

The preceding chapter exposed the character traits of an evil and hypocritical individual. Here we come to learn about a person who exhibits all good and noble qualities. It is such a person who has been granted ba Allâh an abundance of good – Kauthar الْكَوْثَرَof every kind. According to Ibn ‘Abbâs, Al-Kauthar الْكَوْثَرَis the abundance of good which Allâh gave to the Holy Prophet (pbuh) in the form of the Holy Qur’ân, which is humanity’s infallible guide for the time to come and whose blessings will last till the Day of Resurrection. The word Kauthar الْكَوْثَرَalso signifies a man with great possessions who gives much and often. All the material and spiritual good was bestowed upon the Holy Prophet (pbuh) in full measure, which will take the form of a vast river (- haudz) feeding all other rivers of knowledge. Keeping in view the second meaning, the Holy Prophet (pbuh) is a person from among whose followers a stream of divinely inspired Reformers will emerge who will successfully defend him and Islam in every age and guide the erring Muslims to the right path. Thus, the granting of the abundance of Allâh is not related to the first advent of the Holy Prophet (pbuh) only but it speaks of the abundance of good granted to him with his latter advent through his righteous followers. Another everlasting good that will be bestowed on his ummah is that his true followers who seek closeness with Allâh with utmost devotion shall become the recipients of Revelation and hold communion with Allâh in their very life.

إِنَّا أَعْطَيْنَاكَ الْكَوْثَر ﴿٢﴾ فَصَلِّ لِرَبِّكَ وَانْحَرْ

108:1-2 Prophet (pbuh), and through him to every believing man and woman. Two ways are pointed out in this chapter as to how to attain the abundance of good – Praying to Allâh and making sacrifice or devoting one’s life to the good of humanity. These are the ways of communion with Allâh, which raises in our hearts the highest aspirations and makes us drink deep at the fountain of Kauthar. A saint has said, “Giving thanks for abundance is sweeter than the abundance itself: Should one who is absorbed with the Generous One be distracted by the Gift? Thankfulness is the soul of beneficence, for thankfulness brings to a place where the Beloved lives, thankfulness brings alertness. Hunt for bounty with the net of gratitude!”

109. CHAPTER سورة الكافرون

Those Who Deny the Truth

(Revealed before Hijrah)

The Makkans made an all-out effort to dissuade the Holy Prophet (pbuh) from preaching Islam and offered him various attractive proposals to deter him from his resolve. However, he vehemently rejected all these proposals and refused to compromise with idolatry in any way. The preceding chapter dealt with the abundance of good granted by Allâh to the Holy Prophet (pbuh). Here we are told how one who has had all these favours be bestowed upon him can desert Allâh. We are told furthermore, that the religion taught by the Holy Prophet (pbuh) is free from all impurities of disbelief. A believer in one Deity and His genuine worshipper cannot cease to invite the disbelievers to accept the true religion and to forsake the worship of false deities.

قُلْ يَا أَيُّهَا الْكَافِرُونَ

109:1 Yâ-ayyo-ha يَا أَيُّهَا is a composition of three letters: Yâ يَاis a nominative of address, ayyo أيٌis a word of specification and ha هَاis a note of admonition. The verse thus means that the disbelievers against whom a Divine decree has been issued will not accept Islam. Even after having seen manifest signs they voice disapproval, and they expect the Muslims to give up their Faith and accept their doctrines. They refuse to accept the Truth brought by the Holy Qur’ân.

The word yâ ياrefers to the third person – the absentee, and ayyo أيٌthe the second person, who is present, and ha هاis used to sternly admonish, both whether present or absent. The only reasonable course left to them is to wait for Allâh’s judgment to come into operation. At the same time, the believers are enjoined to stick to their Faith even in hostile environments and under adverse circumstances.

لَكُمْ دِينُكُمْ وَلِيَ دِينِ

109:6 Dîn دِينِtranslated as recompense also means Faith. Thus, the verse also speaks of the freedom of religious opinions that everyone should be entitled to. There is no compulsion of any sort in religion (2:256) is the final verdict on the subject of this verse.

110. CHAPTER سورة النصر

The Help

(Revealed before Hijrah)

This chapter was revealed during the month of Dhul Hijjah (10 A.H) on the occasion of the Farewell Pilgrimage at Mina in the middle of Ayyâm al-Tashrîq. This was only seventy days before the Holy Prophets (pbuh) death. Unquestionably the last entire chapter that was revealed was preceded only one day earlier, on Friday, the 9th of Dhul Hijjah by the revelation of the verse الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا “This day have I perfected for you your faith and completed My blessings upon you and have chosen Islam for your religion” (5:3). Since that verse was almost immediately followed by the present chapter, some of the Companions of the Holy Prophet (pbuh) with spiritual insight concluded that his mission was fulfilled and that he was about to die (Bukhârî). Among them was Abû Bakr(rz).

The preceding chapter foretold that the outcome of the two side’s efforts would show whose Faith was the true one: The Holy Prophet (pbuh) in his effort to disseminate Islam or the disbelievers working towards its annihilation. This chapter announces that the victory promised to the believers through the Holy Prophet (pbuh) with Divine help has arrived and that the doors of further victories have been opened. At the time of revelation, masses of people were already entering the fold of Islam and the doors of spiritual as well as physical conquest were opened. These final verses tell us how to act after having successfully achieved a goal.

إِذَا جَاءَ نَصْرُ اللَّهِ وَالْفَتْحُ

110:1 The word Jâ’aجَاءَ at the very start of the chapter indicated that it was the Divine succour and victory that came to the Prophet (pbuh) rather than he running after it. The word Al-Fath الْفَتْحُ also refers to that special victory which was promised to the Holy Prophet (pbuh) and his Companions: The conquest of Makkah, which has been called Fathul Fatûh – The Great Victory.

فَسَبِّحْ بِحَمْدِ رَبِّكَ وَاسْتَغْفِرْهُ ۚ إِنَّهُ كَانَ تَوَّابًا

110:3 Note that “glorification of the Lord with His praise” has been enjoined before seeking His protection and forgiveness. Glorification of the Lord points out His Jalâlî جلااي- Majestic Attribute and seeking His Protection draws our attention to His Jamâlî جمالي – lovable and amiable qualities. It is proper to first remind ourselves of Allâh’s praiseworthy Attributes before seeking a favour. The seven verses of Surah al-Fâtihah are also divided into its first three and a half verses of glorification and the remaining three and a half verses of seeking protections.

In the case of a sinful person, the injunction of seeking His protection and forgiveness – istighfâr means seeking the pardon of Allâh. On the part of a sinless person like the Holy Prophet (pbuh), who has already been purified by the Lord Himself, it means seeking further grace, greater blessings and protection from the satanic forces opposing his mission. The Holy Prophet (pbuh) is told here that since Islam has gained predominance in the land and his former enemies have become his devoted servants he should now ask Allâh to forgive them the grave wrongs they had done to him in the past. The Holy Prophet (pbuh) has also been enjoined to ask Allâh’s protection against weaknesses and shortcomings that might find their way into the Muslim community because of the lack of knowledge and training of the new Muslims. Beside this, he is also enjoined to ask that his followers may be saved by Allâh from deviating from Islamic principles and precepts. The verse should not be understood to mean that the Prophet (pbuh) is called to ask for forgiveness of sinful actions of his own part. According to the Holy Qur’ân he enjoyed complete immunity from every moral lapse or deviation from the right course. Moreover, asking forgiveness does not mean only remaining safe from the lapses that one has committed, but it also points to the reaching of that standard of moral excellence and of innocence where one becomes deserving of exercising the right of intercession for his community. Thus, even the most innocent stands in need of istighfârإستغفار. All Prophets of Allâh asked for istighfâr (cf. 38:24). The verse also indicates that if people should embrace Islam in hosts, a true believer ought not to grow self-complacent, but should rather become more humble and more conscious of his own failings.

111. CHAPTER سورة المسد

The Twisted Strands

(Revealed before Hijrah)

Chapter Al-Kâfirûn pointed out that believers and disbelievers are following two different courses. Chapter Al-Nasr discussed the successful achievements of the believers and the predicition that the door for future victories will be opened to them. In this chapter, we come to know of the utter failure to be met by the leaders of disbelief, their companions and their bands. Again, we are made to realize that those who behave haughtily and indulge in nefarious designs against the Religion chosen by Allâh will end in perdition.

تَبَّتْ يَدَا أَبِي لَهَبٍ وَتَبَّ

111:1 Abi Lahab أَبِي لَهَبٍpersonifies one who invents something which produces fire and kindles flames, and who has a fiery temperament and is easily enraged; one who looks beautiful because of his glowing and ruddy countenance (Lisân; Râghib; Zamakhsharî; Râzî). The expression Yada يَدَا – the two hands, is a metonym for power, help, protection, wealth and possessions: – someone who has many children, since children can also be a source of strength. Abû Lahab was the nickname (- kunyah) of ‘Abdul ‘Uzza, one of the uncles of the Holy Prophet (pbuh). This name was given to him because of his glowing countenance, his fiery temperament and his outbursts of rage. He was the Holy Prophets inveterate enemy and persecutor. Here we are told that Abû Lahab or anyone who is his personification, will have his hands, the symbol of his power, cut. This was the lot of ‘Abdul ‘Uzza. Divine punishment overtook him. For fear of his life, he did not fight in the Battle of Badr against the Holy Prophet. Only seven days after the war, he died of a disease called adasah, a deadly and contagious type of plague. Nobody ventured to go near his dead body, and quite the same was the fate of those in the war who had gone too far in their hostilities towards Islam. Moreover, similar is the punishment that lies in wait for Gog and Magog who are making all kinds of efforts against Islam. They will themselves be enveloped by the flames of the wars that they have kindled against the followers of Islam (cf. 18:98-100).

سَيَصْلَىٰ نَارًا ذَاتَ لَهَبٍ

111:3 The “fire full of leaping flames نَارًا ذَاتَ لَهَبٍ is the fire of passions in which a person burns when he is met with repeated failures. It also denotes the fire of war and the fire of Gahenna.

وَامْرَأَتُهُ حَمَّالَةَ الْحَطَبِ

111:4 Imra’tu-hu امْرَأَتُهُ – his wife; his associate; his comrade. The word also signifies a subordinate to someone with power and influence (Lisân; Tâj). This purports to say that the culprits are also their assistants responsible for kindling and adding fuel to the fire, whether men or women. Abû Lahab’s wife Arwa Ummi Jamîl, daughter of Harb son of Umayyah strew the Holy Prophet’s path with thorny firewood and would go about spreading calumnies against him. Hatab الْحَطَبِmeans firewood (Lisân) or spreading calumnies (Bukhârî; Lisân).

فِي جِيدِهَا حَبْلٌ مِّن مَّسَدٍ

111:5 Masad مَّسَدٍsignifies anything that consists of twisted strands, irrespective of the material (Qâmûs; Lisân; Mughnî). Twisting rope makes it stronger. It also signifies those powers who are constantly engaged in manufacturing fire weapons for destruction. It is said that Ummi Jamîl, the wife of Abû Lahab became strangled by the very rope by which she carried firewood and thorns when she died. This is a warning to people of influence who are proud of their wealth and power that no blood relationship whatsoever, even with the Holy Prophet (pbuh) as exemplified in this chapter, will be of any avail to them.

112. CHAPTER سورة الإخلاص

The Purification of the Unity

(Revealed before Hijrah)

This chapter summarizes the gist of the Qur’ânic teaching, which is the Unity and Perfection of the Creator. Unity has been presented in a very beautiful and comprehensive manner. It is said that one third of the Holy Qur’ân is revealed as an explanation of this synthesis. Human reason demands that there should be no associate or partner with Allâh. This chapter has conceded the rationality of the requirement that Allâh is One, Alone and Unique, that there can be no associate with Him in His position and status, and that He is above all needs. The Divine Attribute “He begets none and is begotten by no one” لَمْ يَلِدْ وَلَمْ يُولَدْ obviates any imagined need that He would require the assistance of someone without whom He cannot carry on His work and who should continue His work after Him. He is perfect in all His Attributes. He does not stand in need of an associate or partner in any way whatsoever. The perfect order that pervades and permeates the universe demands in light of human reason that one uniform law must govern it. The doctrine of the unity of Allâh carries also the idea of the unity of the human race. All the nations of the world are the children of one “Father” and He takes equal care of all and deals with all of them alike like a mother.

The Attributes of Ahad أَحَدٌ – He is Unique in His Oneness and al-Samad الصَّمَدُ– are two basic Divine Attributes. These are Attributes that cannot be shared by any of his creatures unlike other Attributes such as He sees (- huwa al-Basîr), He listens (- huwa al-Sam‘î), which to some extent can be exhibited by those He has created. The two Attributes of Ahad أَحَدٌand al-Samad الصَّمَدُ denote His essence no other language has any one word that coveys the full meaning of these two words.

قُلْ هُوَ اللَّهُ أَحَدٌ

112:1 The chapter starts with the word qul قُلْthat means, Say!; Admit!; Go on proclaiming and conveying to others; the fact is. The second word in the verse is huwaهُوَ- here used as dzamîr shân which signifies that the truth is embedded in nature that He is One in His Uniqueness, and that He is One, Alone and Unique. The Jews considered Yahowa the sacred name of God and considered it a sin to even utter this word from their mouths unless they offered a prayer and observed a fast. It looks apparent that Yahowa is a compound of Ya! howa, (- O! that Being). They believe that it is beneath the dignity of the Exalted Being to call Him by any word or name.

The verse states that huwa هُوَis Allâh, Who is Ahad أَحَدٌ – the Unique One. There are two Arabic words to signify oneness, one is Ahad أَحَدٌand the other is Wâhid. Allâh is Ahad أَحَدٌand Wâhid. It is one of the wonders of the Arabic language and of Qur’ân that the word Ahad أَحَدٌ is used as an Attribute of Allâh which can never be used to describe anyone other than Him, whereas the word Wâhid denotes the number one which is followed by the second and then the third and so on. When we speak of Ahad أَحَدٌno second is understood to share in His Lordship and no second or third number can follow Him. According to Qur’ân Allâh is Ahad أَحَدٌ, – One in the sense of the absolute Oneness, not in the numerical sense. He is such a One that even His Attributes are His Essence and not separate and never separable from Him. He is not of a composite nature. He is All-Compact in His Unity and human intellect fails in conceiving His existence. There is no place in it as being One of many, nor does it admit any differentiation or distinction.

اللَّهُ الصَّمَدُ

112:2 Al-Samad الصَّمَدُoccurs in the Holy Qur’ân only once and is applied to Allâh alone. Al-Samad الصَّمَدُis something that has no vacuum in it nothing can enter it nor anything can come out of it; Al-Samad الصَّمَدُis hard, clean, transparent and invisible on which no dust can fall; al–Samad is that Supreme Being Who is beyond all philosophical conceptions. Samad is a Being that is Eternal and Everlasting, Al-Samad الصَّمَدُis the Lord and everything depends upon Him while He is Independent (Lane). The word therefore comprises the concepts of the Origin of Cause and Eternity, and Independence combined with the idea that everything existing or conceivable goes back to Him as its source and is dependent on Him for its beginning as well as for its continued existence (Lisân; Tâj; Râghib). Thus, this Being (- Wajûd) always existed and will always exist and His Lordship will never cease.

وَلَمْ يَكُن لَّهُ كُفُوًا أَحَدٌ

112:4 At the end the word Ahad أَحَد is repeated once again to remove all doubt that any other being could existe and, like Him, might also possess the Attributes He possesses. It says that there is none like Him and none equals Him. The chapter cuts at the very roots of all polytheistic beliefs or ideas, in particular the doctrine of the Trinity. The chapter rejects the belief of the Hindu Aryas that soul and matter are eternal and co-exist with God. It also negates the belief of incarnation according to which a mere human being is likened to God. Association can be of four types. It could be in respect of number or rank, or descent or action and effect. Allâh is free from association of all these types.

Christians discard the Unity of God when they claim divinity for Jesus Jesus was a humble person and possessed human weaknesses and human limitations of knowledge. He possessed no Divine Attributes and there was nothing in him that cannot be found in other human beings.

Allâh’s Unity combines all potentialities in His creation. The Holy Prophet (pbuh) received these words from Allâh: “Al-Ikhlâs الإخلاص is a secret known only unto Me. I entrust it to the hearts of those whom I love most intensely among My servants” (reported by Hudhafiya).

113. CHAPTER سورة الفلق

The Dawn

(Revealed before Hijrah)

This and the following chapter teach us a comprehensive prayer against all the difficulties and obstacles in our way. We are enjoined to seek protection of Allâh against four evils. They are in fact four hurdles through which every person has to pass for spiritual advancement. The fourth hurdle is the stage of success, when a person achieves his objective and persons of jealous nature seek to deprive him of the fruit of his labour. As a protection against these perils in life, a believer is enjoined to seek the help of Allâh to protect him from the evil designs and nefarious machinations of jealous persons. This chapter also contains a prophecy that the Dajjâl, a personification of satan and his people, like Gog and Magog, will be responsible for bringing about widespread spiritual darkness in the world. Some apparently powerful nations, with their evil designs will pose a great threat to Islam. They will put evil suggestions into the resolution of people and thus in the management of their affairs. Their malicious activities will originate from secret jealousy they feel towards the religion of Muslims. Their leaders will resort to hidden mischief mongering and their politics will revolve around secret alliances and secret plots against Islam and indulging in secret nefarious activities. The chapter creates an atmosphere of prayer to ward off the evils of this darkness and we are given hope that the “Daybreak” (الفلق) will dispel the darkness and there will be a gradual manifestation of the Truth and its ultimate triumph.

قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ

113:1 Al-Falq الْفَلَقِ – “the dawn”, “the daybreak”. This expression is used in the Holy Qur’ân in two different contexts: Cleaver of the daybreak (– Fâliq al-Asbâh) and the One who causes the grain and the date-stone to germinate (- Fâlliq al-Habb wa al-Nawâ 6:96-97). The word also means the origin of the creation; the plain appearance of the truth after it had been dubious; an elevated ground; a low or depressed place of the earth between two hills; the hell (Lisân; Tâj). In this verse our attention has been drawn to the fact that it is by means of prayers that all impediments in our path can be removed and darknesses can be dispelled. In addition it tells us that even such an insignificant thing as a date-stone comes under the nourishment of the Lord and can produce excellent results in the form of green gardens and flourishing farms, similarly when a human being places himself under Divine protection and nourishment, it will surely produce very wonderful results.

وَمِن شَرِّ النَّفَّاثَاتِ فِي الْعُقَدِ

113:4 Naffâthât fi al-‘Uqad النَّفَّاثَاتِ فِي الْعُقَدِ means those who whisper evil suggestions into knots of threads as do those who cast evil spells; those who enter into secret contracts to break down friendships. Naffâthât النَّفَّاثَاتِ is derived from anfus; that is a singular of nafs – a feminine noun, and literally means, those (not necessarily females) who blow upon knots of threads. This is an idiomatic phrase employed in classical Arabic to designate all supposedly occult endeavours (Râzi; Zamakhsharî).

At all times and ages and in all cultures we come across people who profess to possess magical or supernatural powers and people who garb themselves in the robe of piety or self-proclaimed “saints.” Some of them cause harm to society. Some devise ways and means to make their fellow beings succumb to difficulties through hidden and harmful planning and conspiracies. Others hoard riches by propagating their “saintliness” and “holiness.” Their visitors express their intense wishes before them and expect their wish to be fulfilled in return for some material reward. Often such wishes are vicious, such as to bring about death to an enemy or afflict him with disease. Now this “holy man” will set to work to prove his powers by performing some ceremonies,which may include a kind of “knot of thread” that he will blow over. He will apply all his tricks to convince the people about his claims and spare no efforts to assure others that he is a competent “saint.” We are enjoined to seek refuge with Allâh from such practices, despite their palpable irrationality.

114. CHAPTER سورة الناس

The People

(Revealed before Hijrah)

This last chapter and the chapter before have been named by the Holy Prophet (pbuh) as moawwadatain – the two that bring the believers into the protection of Allâh. This is their mutual relationship. Al-Nâs النَّاسِis the continuation of the chapter Al-Falq الْفَلَقِ and in a way is complementary to the subject matter of the former. The content of these two chapters suggests that when you are facing physical or spiritual difficulties, we should seek refuge in the Omnipotent Lord Who alone can give the needed relief. The Holy Qur’ân in its very beginning taught us to seek assistance from Allâh with respect to any work towards into which we put our efforts. We were commanded to commence our actions with the name of Allâh (بِسْمِ اللَّهِ الرَّحْمَـٰنِ الرَّحِيمِ – Bismillâh al-Rahmân al-Rahîm), and now at the end we are taught to seek ultimate refuge in Him. These last two chapters mention seven evils, which we can hardly escape from, and we therefore must seek Divine help and protection against them. Three distinct Attributes of Allâh are repeated in it:

1) Rabb رَبِّ- the Sustainer and Nourisher to perfection;

2) Malik مَلِكِ – the Sovereign King and Controller of affairs;

3) Ilâh إِلَـٰهِ – the Controller of hearts and desires, Who deserves to be worshiped and loved and before Whom the people must bow.

These three Attributes have a deep significance in this sequence. There are three ways a human being becomes influenced and overpowered by evil thoughts, firstly when he considers some other being as his foster other than his Lord, Who is his real Nourisher to perfection (Rabbرَبِّ); secondly when a person submits in obedience before a king other than his Sovereign King (Malik مَلِك), and thirdly when he makes others his beloved, his aim and object of worship and adoration (ilâhإِلَـٰهِ). These three Attributes, in a broader sense, also refer to three obligations of the human being. The first concerns the individual, the second concerns society, and the third concerns our duties towards our Lord. These three Divine Attributes also refer to the three conditions or the three stages of spiritual advancement or retrogression of the human soul and as well as the three Divine awards (faidhân) that are conferred on the human soul in those conditions. The person occupying the lowest stage is the one who is completely ignorant as to how to attain a stage of virtue. He is under the influence of his nafs al-Ammârah (12:53), the soul inclined to command evil. However, Allâh is the Nourisher to perfection of all humankind (Rabb النَّاسِ رَبِّ), even if they are disbelievers in His Being and are regardless about His existence. His Rabûbîyyat covers all and can be compared to the rain that irrigates the lands of everybody, and the sunshine that provides its light to all corners of the world.

A rank above the aforementioned class of people is that of those who have been enamoured in acquiring knowledge of Allâh and who have come to realize the value of virtue. They are eager to get rid of their weaknesses, and their nafs al-Lawwâmah – the self-accusing-soul (75:2) is alive and warning them from time to time, but some evil of their souls keeps them from guaranteeing their soul’s purity. They take every precaution to guard themselves but owing to one weakness or the other, they repeatedly fall into the pit of darkness. They know that their true King (Malik مَلِك) is Allâh and they profess that they owe allegiance to the true King, the Sovereign of humankind, but out of their weakness they commit faults while having this knowledge.

The highest in rank are those who having given up their vices, are now free from every low desire. They find the joy of their hearts in the worship of their Lord, Who is their only Ilâh إِلَـٰهِ (cf. 2:163), Who is the Controller of their hearts, and their only object of love and adoration is Allâh. In this exalted stage of pure and perfect sincerity, truth and righteousness, their soul is at Peace (nafs-i-mutmainnah; 89:27). It is this soul that is rewarded by the All-Mighty, who grants him a heaven of Peace in this very life and in the Hereafter.

The word al-Nâs النَّاسِhas been repeated five times in this chapter and each time it denotes a different class of people. At its first occurrence, it denotes the class of children, the infants or the weak in belief. The second time it stands for the class of the young people and/or those stronger in Faith. The third class of people comprises of old folk and/or the wise. By the fourth, it refers to the righteous people; lastly, it denotes the fifth class the Khannâs الْخَنَّاسِ or Dajjâl or a group of evil whisperers.

Another message we read in this chapter is the pointed rejection of the Christian faith. The Christians call Jesus “Our Lord, Jesus the Christ”. They also name him as the Prince of the King and call him the son of God. Christ is worshiped like a God. It is to eradicate their false beliefs that the first three verses of this chapter have been revealed for the people to give thought to what they say. This chapter also alludes to another truth, that a time will come when neither the Muslims at large will be in a position to defend Islam against the onslaught of the enemy, nor will there be a king, a true patron, or a Divine scholar of theirs who will be able to guard the fortress of Islam. At such a time, only Allâh will provide them true asylum. Only He will redress their grievances and will come to their respite. The chapter teaches us a prayer against the discord and disorder that will set in among the people, among the various nations and among the followers of different religions. It further tells us that, whenever a human being feels like attending to the evil suggestions of the whisperer, he should, at once turn to Allâh with a penitent mind and seek His protection.

قُلْ أَعُوذُ بِرَبِّ النَّاسِ

114:1 Qul قُلْ (- Say!), This is Divine Command. We are enjoined to seek protection not only by verbal solicitation but also by deeds and actions to attract Allâh’s grace. According to Abul ‘Âliyah and other learned scholars such as Baghawî, Ibn Hajar, the word al-Nâs النَّاسِ also signify Dajjâl – Anti-Christ. It is also reported that the Holy Prophet (pbuh) said that from the creation of man to the coming of the Hour, there is no creation greater in temptation than Anti-Christ is. (Bukhârî; Ma‘alim al-Tanzîl).

مِن شَرِّ الْوَسْوَاسِ الْخَنَّاسِ

114:4 Al-Khannâs الْخَنَّاسِ means, the sneaking one, who hides, retires and shrinks after his whispering, who comes forward first and then retreats. It is one of the names given to satan when satan acts according to the nature of a servant and follows fraudulent and crafty ways. It is named nahhas in Hebrew. In the beginning of the Bible, we read that it was nahhas who made Eve deviate from the right path. The concluding chapter of the Holy Qur’ân make it clear that this very nahhas will assume the form of Dajjâl (Anti-Christ) in the latter ages when satan and the Children of Adam will wage wars between themselves in which satan will be ultimately overpowered.

مِنَ الْجِنَّةِ وَالنَّاسِ

114:6 The last verse of the chapter implies that the evil thoughts are whispered into the hearts of some influential and fiery natured people (al-Jinnat الْجِنَّةِ with suffix al; 15:27) and also in the hearts of al-Nâs (some common, ordinary people), and these thoughts spare none. You should therefore ever seek refuge with your real Lord against such evil whisperings.

O Allâh! Change into love any fear (I may have) in my grave. O Allâh! Have mercy on me because of the great Qur’ân. Make it my leader, my light, my (source) of guidance and mercy. O Allâh! Make me remember whatever of the Qur’ân I may forget; make me learn that which I have become ignorant of, make me recite it day and night and make it an argument and plea for me (on the Day of Judgement) O Lord of all the worlds!