Quran - English Translation & Commentary by Abdullah Yusuf Ali

THE GLORIOUS QURAN
The Meaning of the Glorious Quran

Text, Translation & Commentry by:
Abdullah Yusuf Ali
www.IslamicBulletin.org
Click on the 'Bookmarks' Icon/Tab on the Left to Access the List of Chapters
T h e N o b l e Q u r ’ a n
The Names of God(Asma al-Husna):
1 A1 ALLAH - (The Name Of God) 51 ASH-SHAHEED - (The Witness)

2 AR-RAHMAN - (The Beneficent) 52 AL-HAQQ - (The Truth)
3 AR-RAHIM - (The Mercifull) 53 AL-WAKIL - (The Trustee)
4 AL-MALIK - (The Sovereign Lord) 54 AL-QAWI - (The Most Strong)
5 AL-QUDDUS - (The Holy) 55 AL-MATEEN - (The Firm One)
6 AS-SALAM - (The Source Of Peace) 56 AL-WALI - (The Protecting Friend)
7 AL-MU'MIN - (The Guardian Of Faith) 57 AL-HAMEED - (The Praiseworthy)
8 AL-MUHAYMIN - (The Protector) 58 AL-MUHSI - (The Reckoner)
9 AL-AZIZ - (The Mighty) 59 AL-MUBDI - (The Originator)
10 AL-JABBAR - (The Compeller) 60 AL-MU'ID - (The Restorer)
11 AL-MUTAKABBIR - (The Majestic) 61 AL-MUHYI - (The Giver Of Life)
12 AL-KHALIQ - (The Creator) 62 AL-MUMIT - (The Creator Of Death)
13 AL-BARI - (The Evolver) 63 AL-HAYEE - (The Alive)
14 AL-MUSAWWIR - (The Fashioner) 64 AL-QAYYUM - (The Self-subsisting)
15 AL-GHAFFAR - (The Forgiver) 65 AL-WAJID - (The Finder)
16 AL-QAHHAR - (The Subduer) 66 AL-MAJID - (The Noble)
17 AL-WAHHAB - (The Bestover) 67 AL-AHAD - (The One)
18 AR-RAZZAQ - (The Provider) 68 AS-SAMAD - (The Eternal)
19 AL-FATTAH - (The Opner) 69 AL-QADIR - (The Able)
20 AL-ALIM - (The All Knowning) 70 AL-MUQTADIR - (The Powerful)
21 AL-QABIZ - (The Constrictor) 71 AL-MUQADDIM - (The Expediter)
22 AL-BASIT - (The Expender) 72 AL-MU'AKHKHIR - (The Delayer)
23 AL-KHAFIZ - (The Abaser) 73 AL-AWWAL - (The First)
24 AR-RAFI - (The Exalter) 74 AL-AAKHIR - (The Last)
25 AL-MUIZZ - (The Honourer) 75 AZ-ZAHIR - (The Manifest)
26 AL-MUZILL - (The Dishonourer) 76 AL-BATIN - (The Hidden)
27 AS-SAMI - (The All Hearing) 77 AL-WALI - (The Governor)
28 AL-BASIR - (The All Seeing) 78 AL-MUTA'ALI - (The Most Exalted)
29 AL-HAKAM - (The Judge) 79 AL-BARR - (The Source Of All Goodness)
30 AL-ADL - (The Just) 80 AT-TAWWAB - (The Acceptor Of Repentance)
31 AL-LATIF - (The Subtle One) 81 AL-MUNTAQIM - (The Avenger)
32 AL-KHABIR - (The Aware) 82 AL-'AFUW - (The Pardoner)
33 AL-HALIM - (The Forbearing One) 83 AR-RAOOF - (The Compassionate)
34 AL-AZIM - (The Great One) 84 MALIK-UL-MULK - (The Eternal Owner Of Sovereignty)
35 AL-GHAFUR - (The All-Forgiving) 85 ZUL-JALAL-E-WAL-IKRAM
36 ASH-SHAKUR - (The Appreciative) (The Lord Of Majesty and Bounty)
37 AL-ALI - (The Most High) 86 AL-MUQSIT - (The Equitable)
38 AL-KABIR - (The Most Great) 87 AL-JAAMAY - (The Gatherer)
39 AL-HAFIZ - (The Preserver) 88 AL-GHANI - (The Self-Sufficient)
40 AL-MUQIT - (The Maintainer) 89 AL-MUGHNI - (The Enricher)
41 AL-HASEEB - (The Reckoner) 90 AL-MAANAY - (The Preventer)
42 AL-JALIL - (The Sublime One) 91 AD-DAARR - (The Distresser)
43 AL-KARIM - (The Generous One) 92 AN-NAAFAY - (The Propitious)
44 AR-RAQIB - (The Watchfull) 93 AN-NOOR - (The Light)
45 AL-MUJIB - (The Responsive) 94 AL-HAADI - (The Guide)
46 AL-WASI - (The All-Embracing) 95 AL-BADEI - (The Incomparable)
47 AL-HAKEEM - (The Wise) 96 AL-BAQI - (The Everlasting)
48 AL-WADUD - (The Loving) 97 AL-WARIS - (The Supreme Inheritor)
49 AL-MAJEED - (The Most Glorious One) 98 AR-RASHEED - (The Guide To The Right Path)
50 AL-BA'ITH - (The Resurrector) 99 AS-SABOOR - (The Patient)
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Chapters
1. Al Fatiha (The Opening Chapter)............................................................................................................................................. 7
2. Al Baqara (The Heifer) ............................................................................................................................................................ 8
3. Al 'Imran (The Family of 'Imran) .......................................................................................................................................... 37
4. Al Nisa' (The Women) ........................................................................................................................................................... 51
5. Al Ma'idah (The Repast)........................................................................................................................................................ 67
6. Al An'am (The Cattle) ........................................................................................................................................................... 79
7. Al A'raf (The Heights) ........................................................................................................................................................... 92
8. Al Anfal (The Spoils of War)................................................................................................................................................ 109
9. Al Tawbah (The Repentance) or Bara'ah (The Disavowal) .................................................................................................. 115
10. Yunus (Jonah) .................................................................................................................................................................. 126
11. Hud (The Prophet Hud)..................................................................................................................................................... 134
12. Yusuf (Joseph).................................................................................................................................................................. 144
13. Al Ra'd (The Thunder)....................................................................................................................................................... 156
14. Ibrahim (Abraham)........................................................................................................................................................... 161
15. Al Hijr (The Rocky Tract) .................................................................................................................................................. 165
16. Al Nahl (The Bee).............................................................................................................................................................. 171
17. Al Isra' (The Night Journey) or Bani Isra'il (The Children of Israel) ................................................................................. 181
18. Al Kahf (The Cave) ............................................................................................................................................................ 191
19. Maryam (Mary) ................................................................................................................................................................. 200
20. Ta Ha ................................................................................................................................................................................ 205
21. Al Anbiya' (The Prophets) ................................................................................................................................................. 214
22. Al Hajj (The Pilgrimage) ................................................................................................................................................... 222
23. Al Mu'minun (The Believers)............................................................................................................................................. 228
24. Al Nur (The Light) ............................................................................................................................................................. 234
25. Al Furqan (The Criterion) .................................................................................................................................................. 241
26. Al Shu'ara (The Poets) ...................................................................................................................................................... 247
27. Al Naml (The Ants) ........................................................................................................................................................... 255
28. Al Qasas (The Narrations)................................................................................................................................................. 261
29. Al 'Ankabut (The Spider)................................................................................................................................................... 268
30. Al Rum (The Romans) ....................................................................................................................................................... 274
31. Luqman............................................................................................................................................................................. 280
32. Al Sajdah (The Prostration) .............................................................................................................................................. 283
33. Al Ahzab (The Confederates) ............................................................................................................................................ 285
34. Saba' (Sheba) ................................................................................................................................................................... 294
35. Fatir (The Originator or Creation) ..................................................................................................................................... 299
36. Ya Sin ............................................................................................................................................................................... 304
37. Al Saffat (Those Ranged in Ranks).................................................................................................................................... 310
38. Sad ................................................................................................................................................................................... 317
39. Al Zumar (Crowds) ........................................................................................................................................................... 323
40. Ghafir (Forgiver) or Al Mu'min (The Believer)................................................................................................................... 329
41. Fussilat (Expounded) or Ha Mim ....................................................................................................................................... 336
42. Al Shura (Consultation) .................................................................................................................................................... 340
43. Al Zukhruf (The Gold Adornments) ................................................................................................................................... 345
4
44. Al Dukhan (The Smoke) .................................................................................................................................................... 350
45. Al Jathiyah (The Kneeling Down) ...................................................................................................................................... 353
46. Al Ahqaf (Winding Sand-tracts) ........................................................................................................................................ 356
47. Muhammad ....................................................................................................................................................................... 359
48. Al Fath (The Victory)......................................................................................................................................................... 362
49. Al Hujurat (The Chambers) ............................................................................................................................................... 365
50. Qaf .................................................................................................................................................................................... 367
51. Al Dhariyat (The Winds That Scatter) ............................................................................................................................... 370
52. Al Tur (The Mount) ........................................................................................................................................................... 373
53. Al Najm (The Star) ............................................................................................................................................................ 376
54. Al Qamar (The Moon)........................................................................................................................................................ 379
55. Al Rahman (The Most Gracious)........................................................................................................................................ 382
56. Al Waqi'ah (The Inevitable) .............................................................................................................................................. 385
57. Al Hadid (Iron) ................................................................................................................................................................. 389
58. Al Mujadilah (The Woman who Pleads)............................................................................................................................. 392
59. Al Hashr (The Mustering).................................................................................................................................................. 395
60. Al Mumtahinah (That Which Examines) ............................................................................................................................ 398
61. Al Saff (The Battle Array) ................................................................................................................................................. 400
62. Al Jumu'ah (Friday) .......................................................................................................................................................... 401
63. Al Munafiqun (The Hypocrites) ......................................................................................................................................... 403
64. Al Taghabun (The Mutual Loss and Gain) .......................................................................................................................... 404
65. Al Talaq (Divorce) ............................................................................................................................................................. 405
66. Al Tahrim (Prohibition) ..................................................................................................................................................... 407
67. Al Mulk (The Dominion) .................................................................................................................................................... 409
68. Al Qalam (The Pen)........................................................................................................................................................... 412
69. Al Haqqah (The Sure Reality)............................................................................................................................................ 415
70. Al Ma'arij (The Ways of Ascent) ........................................................................................................................................ 417
71. Nuh (Noah) ....................................................................................................................................................................... 419
72. Al Jinn (The Spirits) .......................................................................................................................................................... 421
73. Al Muzzammil (The Enfolded One) .................................................................................................................................... 423
74. Al Muddaththir (The One Wrapped Up) ............................................................................................................................. 425
75. Al Qiyamah (The The Ressurection) .................................................................................................................................. 427
76. Al Insan (Man) or Al Dahr (The Time)............................................................................................................................... 429
77. Al Mursalat (Those Sent Forth) ......................................................................................................................................... 431
78. Al Naba' (The Great News) ............................................................................................................................................... 433
79. Al Nazi'at (Those Who Tear Out)....................................................................................................................................... 435
80. 'Abasa (He Frowned) ........................................................................................................................................................ 437
81. Al Takwir (The Folding Up) ............................................................................................................................................... 439
82. Al Infitar (The Cleaving Asunder) ..................................................................................................................................... 440
83. Al Mutaffifin (The Dealing in Fraud).................................................................................................................................. 442
84. Al Inshiqaq (The Rending Asunder) .................................................................................................................................. 443
85. Al Buruj (The Constellation) ............................................................................................................................................. 445
86. Al Tariq (The Night Star)................................................................................................................................................... 446
87. Al A'la (The Most High) ..................................................................................................................................................... 447
88. Al Ghashiyah (The Overwhelming Event) .......................................................................................................................... 448
89. Al Fajr (The Dawn) ........................................................................................................................................................... 449
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90. Al Balad (The City)............................................................................................................................................................ 451
91. Al Shams (The Sun) .......................................................................................................................................................... 452
92. Al Layl (The Night)............................................................................................................................................................ 453
93. Al Duha (The Glorious Morning Light) ............................................................................................................................... 454
94. Al Sharh or Al Inshirah (The Expansion of the Breast)...................................................................................................... 455
95. Al Tin (The Fig) ................................................................................................................................................................. 456
96. Al Alaq (The Clinging Clot) or Iqra' (Read!) ...................................................................................................................... 457
97. Al Qadr (The Night of Power or Honour) ........................................................................................................................... 458
98. Al Bayyinah (The Clear Evidence) ..................................................................................................................................... 458
99. Al Zalzalah (The Earthquake)............................................................................................................................................ 459
100. Al 'Adiyat (Those That Run) ............................................................................................................................................ 460
101. Al Qari'ah (The Great Calamity) ..................................................................................................................................... 460
102. Al Takathur (The Piling Up)............................................................................................................................................. 461
103. Al 'Asr (Time Through the Ages) ..................................................................................................................................... 462
104. Al Humazah (The Scandalmonger).................................................................................................................................. 462
105. Al Fil (The Elephant) ....................................................................................................................................................... 463
106. Quraysh (The Tribe of Quraysh)...................................................................................................................................... 463
107. Al Ma'un (The Neighbourly Assistance)........................................................................................................................... 464
108. Al Kawthar (The Abundance) .......................................................................................................................................... 464
109. Al Kafirun (Those Who Reject Faith) ............................................................................................................................... 465
110. Al Nasr (The Help) .......................................................................................................................................................... 465
111. Al Lahab (The Flame)...................................................................................................................................................... 466
112. Al Ikhlas (The Purity of Faith) ........................................................................................................................................ 466
113. Al Falaq (The Daybreak) ................................................................................................................................................. 467
114. Al Nas (Mankind) ............................................................................................................................................................ 467
6
In the name of Allah, Most Gracious, Most Merciful
1. Al Fatiha (The Opening Chapter)

1. In the name of Allah, Most Gracious, Most 5. Thee do we worship(21), and Thine aid we seek.
Merciful(19). 21 On realizing in our souls Allah's love and care, His grace and mercy, and His
19 The Arabic words "Rahman and Rahim," translated "Most Gracious" and "Most power and justice (as Ruler of the Day of Judgement), the immediate result is that
Merciful" are both intensive forms referring to different aspects of Allah's attribute we bend in the act of worship, and see both our shortcomings and His all-
of Mercy. The Arabic intensive is more suited to express Allah's attributes than sufficient power. The emphatic form means that not only do we reach the position
the superlative degree in English. The latter implies a comparison with other of worshipping Allah and asking for His help, but we worship Him alone and ask
beings, or with other times or places, while there is no being like unto Allah, and for His aid only. For there is none other than He worthy of our devotion and able
He is independent of Time and Place. Mercy may imply pity, long-suffering, to help us. Then plural "we" indicates that we associate ourselves with all who seek
patience, and forgiveness, all of which the sinner needs and Allah Most Merciful Allah, thus strengthening ourselves and strengthening them in a fellowship of faith
bestows in abundant measure. But there is a Mercy that goes before even the need (see n. 586).
arises, the Grace which is ever watchful, and flows from Allah Most Gracious to all
His creatures, protecting them, preserving them, guiding them, and leading them 6. Show(22) us the straight way,
to clearer light and higher life. For this reason the attribute Rahman (Most
Gracious) is not applied to any but Allah, but the attribute Rahim (Merciful), is a 22 If we translate by the English word "guide," we shall have to say: "Guide us to
general term, and may also be applied to Men. To make us contemplate these and in the straight Way." For we may be wandering aimlessly, and the first step is
boundless gifts of Allah, the formula: "In the name of Allah Most Gracious, Most to find the Way; and the second need is to keep in the Way: Our own wisdom
Merciful": is placed before every Surah of the Qur'an (except the ninth), and may fail in either case. The straight Way is often the narrow Way, or the steep
repeated at the beginning of every act by the Muslim who dedicates his life to Way, which many people shun (90:11). By the world's perversity the straight Way
Allah, and whose hope is in His Mercy. is sometimes stigmatized and the crooked Way praised. How are we to judge?
We must ask for Allah's guidance. With a little spiritual insight we shall see which
Opinion is divided whether the Bismillah should be numbered as a separate verse are the people who walk in the light of Allah's grace, and which are those that walk
or not It is unanimously agreed that it is a part of the Qur'an. Therefore it is better in the darkness of Wrath. This also would help our judgement.
to give it an independent number in the first Surah. For subsequent Surahs it is
treated as an introduction or headline, and therefore not numbered. 7. The way of those on whom Thou hast bestowed Thy
Grace, those whose (portion) is not wrath(23), and
2. Praise be to Allah, the Cherisher and Sustainer(20) of
who go not astray(24).
the worlds;
23 Note that the words relating to Grace are connected actively with Allah; those
20 The Arabic word Rabb, usually translated Lord, has also the meaning of relating to Wrath are impersonal. In the one case Allah's Mercy encompasses us
cherishing, sustaining, bringing to maturity. Allah cares for all the worlds He has beyond our deserts. In the other case our own actions are responsible for the
created (see n. 1787 and n. 4355). Wrath - the negative of Grace, Peace, or Harmony.
There are many worlds - astronomical and physical worlds, worlds of thought, 24 Are there two categories? - those who are in the darkness of Wrath and those
spiritual world, and so on. In every one of them, Allah is all-in-all. We express who stray? The first are those who deliberately break Allah's law; the second those
only one aspect of it when we say: "In Him we live, and move, and have our who stray out of carelessness or negligence. Both are responsible for their own
being." The mystical division between (1) Nasut, the human world knowable by acts or omissions. In opposition to both are the people who are in the light of
the senses, (2) Malakut, the invisible world of angels, and (3) Lahut, the divine Allah's Grace: for His Grace not only protects them from active wrong (if they will
world of Reality, requires a whole volume to explain it. only submit their will to Him) but also from straying into paths of temptation or
carelessness. The negative ghayr should be construed as applying not to the way,
3. Most Gracious, Most Merciful; but as describing men protected from two dangers by Allah's Grace.
4. Master of the Day of Judgment.
7
2. Al Baqara (The Heifer)

In the name of Allah, Most 7. Allah hath set a seal(31) on their hearts and on their
Gracious, Most Merciful. hearing, and on their eyes is a veil; great is the
penalty they (incur)(32).
31 All actions are referred to Allah. Therefore when we get the penalty of our
1. A.L.M.(25). deliberate sin, and our senses become impervious to good, the penalty is referred
to the justice of Allah (Cf. n.1460, n. 2146, and n. 3577).
25 These are abbreviated letters, the Muqatta'at, on which a general discussion will
be found in Appendix I (at the end of this Surah). 32 The penalty here is the opposite of the prosperity referred to in 2:5. As we go
down the path of sin, our penalty gathers momentum, just as goodness brings its
The particular letters, Alif, Lam, Mim, are found prefixed to this Surah, and own capacity for greater goodness.
Surahs 3, 29, 30, 31 and 32 (six in all). In 2 and 3 the argument is about the rise
and fall of nations, their past, and their future in history, with ordinances for the 8. Of the people there are some who say(33): "We
new universal people of Islam. In 29 a similar argument about nations leads off to
the mystery of Life and Death, Failure and Triumph, Past and Future, in the
believe in Allah and the Last Day;" but they do not
history of individual souls. The burden of 30 is that Allah is the source of all (really) believe.
things and all things return to Him. In 31 and 32 the same lesson is enforced: 33 We now come to a third class of people, the hypocrites. They are untrue to
Allah is the Creator and He will be the Judge on the Last Day. There is therefore themselves, and therefore their hearts are diseased ( 2:10 ). The disease tends to
a common thread, the mystery of Life and Death, Beginning and End. spread, like all evil. They are curable but if they harden their hearts, they soon
pass into the category of those who deliberately reject light.
Much has been written about the meaning of these letters, but most of it is pure
conjecture. Some commentators are content to recognize them as some mystic
symbols of which it is unprofitable to discuss the meaning by more verbal logic. 9. Fain would they deceive Allah and those who believe,
(R). . but they only deceive themselves, and realise (it) not!
2. This is the Book; in it is guidance sure, without doubt, 10. In their hearts is a disease; and Allah has increased
to those who fear(26) Allah. their disease(34): And grievous is the penalty they
26 Taqwa , and the verbs and nouns connected with the root, signify: (1) the fear
(incur), because they are false (to themselves).
of Allah, which, according to the writer of Proverbs 1:7 in the Old Testament, is 34 The insincere man who thinks he can get the best of both worlds by
the beginning of Wisdom; (2) restraint, or guarding one's tongue, hand, and heart compromising with good and evil only increases the disease of his heart, because
from evil; (3) hence righteousness, piety, good conduct. All these ideas are he is not true to himself. Even the good which comes to him he can pervert to
implied: in the translation, only one or other of these ideas can be indicated, evil. So the rain which fills out the ear of corn or lends fragrance to the rose also
according to the context. See also 47:17; and 74:56, n. 5808. lends strength to the thorn or adds strength to the poison of the deadly
nightshade. (Cf. 9:125 and n. 1376).
3. Who believe in the Unseen, are steadfast in prayer,
and spend out of what We have provided for 11. When it is said to them: "Make not mischief on the
them(27); earth," they say: "Why, we only Want to make peace!"
27 All bounties proceed from Allah. They may be physical gifts, e.g. food,
clothing, houses, gardens, wealth, etc. or intangible gifts, e.g., influence, power,
12. Of a surety, they are the ones who make mischief,
birth and the opportunities flowing from it, health, talents, etc. or spiritual gifts, but they realise (it) not(35).
e.g., insight into good and evil, understanding of men, the capacity for love, etc.
We are to use all in humility and moderation. But we are also to give out of every 35 Much mischief is caused (sometimes unwittingly) by people who think that they
one of them something that contributes to the well-being of others. We are to be have a mission of peace, when they have not even a true perception of right and
neither ascetics nor luxurious sybarites, neither selfish misers nor thoughtless wrong. By their blind arrogance they depress the good and encourage the evil.
prodigals.
13. When it is said to them: "Believe as the others
4. And who believe in the Revelation sent to thee, and believe:" They say: "Shall we believe as the fools
sent before thy time, and (in their hearts) have the believe?" Nay, of a surety they are the fools, but they
assurance of the Hereafter(28). do not know(36).
28 Righteousness comes from a secure faith, from sincere devotion to Allah, and 36 This is another phase of the hypocrite and the cynic. "Faith," he says, "is good
from unselfish service to humankind. enough to fools." But his cynicism may be the greatest folly in the eyes of Allah.
5. They are on (true) guidance, from their Lord, and it is 14. When they meet those who believe(37), they say:
these who will prosper(29). "We believe;" but when they are alone with their evil
ones, they say: "We are really with you: We (were)
29 Prosperity must be taken as referring to all the kinds of bounty which we
discussed in the note to 2:3 above. The right use of one kind leads to an increase
only jesting."
in that and other kinds, and that is prosperity. 37 A deeper phase of insincerity is actual duplicity. But it never pays in the end. If
we compare such a man to a trader, he loses in the bargain.
6. As to those who reject Faith(30), it is the same to
them whether thou warn them or do not warn them; 15. Allah will throw back their mockery on them, and
they will not believe. give them rope in their trespasses; so they will
30 Kafara, kufr, Kafir, and derivative forms of the word, imply a deliberate
wander like blind ones (To and fro).
rejection of Faith as opposed to a mistaken idea of Allah or faith, which is not
inconsistent with an earnest desire to see the truth. Where there is such desire, the 16. These are they who have bartered Guidance for error:
Grace and Mercy of Allah gives guidance. But that guidance is not efficacious But their traffic is profitless, and they have lost true
when it is deliberately rejected, and the possibility of rejection follows from the direction,
grant of free will. The consequence of the rejection is that the spiritual faculties
become dead or impervious to better influences, See also n. 93, n. 3557, and n.
3644.
17. Their similitude is that of a man(38) who kindled a
fire; when it lighted all around him, Allah took away
8
their light and left them in utter darkness. So they conscience? All true revelation is itself a miracle, and stands on its own merits.
(Cf. 10:38; 11:13 ).
could not see.
38 The man wanted light; he only kindled a fire. It produced a blaze, and won the 24. But if ye cannot- and of a surety ye cannot- then fear
applause of all around. But it did not last long. When the flame went our as was the Fire whose fuel is men and stones,- which is
inevitable, the darkness was worse than before. And they all lost their way. So
hypocrisy, deception, arrogant compromise with evil, cynicism, or duplicity may prepared for those who reject Faith(43).
win temporary applause. But the true light of faith and sincerity is wanting, and 43 According to commentators the "Stones" mentioned in this verse refer to the
therefore it must mislead and ruin all concerned. In the consternation they cannot idols which the polytheists worshipped. Thus, far from coming to the aid of their
speak or hear each other, and of course they cannot see; so they end like the worshippers, the false gods would be a means of aggravating their torment. [Eds.].
deliberate rejecters of Faith (2:7), wildly groping about, dumb, deaf and blind. (Cf.
n. 1153).
25. But give glad tidings to those who believe and work
18.Deaf, dumb, and blind, they will not return (to the righteousness, that their portion is Gardens, beneath
path). which rivers flow. Every time they are fed with fruits
therefrom, they say: "Why, this is what we were fed
19. Or (another similitude)(39) is that of a rain-laden with before," for they are given things in similitude;
cloud from the sky: In it are zones of darkness, and and they have therein companions pure (and
thunder and lightning: They press their fingers in their holy)(44); and they abide therein (forever).
ears to keep out the stunning thunder-clap, the while 44 What can be more delightful than a Garden where you observe from a
they are in terror of death. But Allah is ever round the picturesque height a beautiful landscape round you — rivers flowing with crystal
rejecters of Faith! water, and fruit trees of which the choicest fruit is before you. The fruit of
goodness is goodness, similar, but choicer in every degree of ascent. You think it
39 A wonderfully graphic and powerful simile applying to those who reject Faith. is the same, but it is because of your past experiences and associations of memory.
In their self-sufficiency they are undisturbed normally. But what happens when a (R). (Cj. 4:57 ).
great storm breaks over them? They cover their ears against thunder-claps, and
the lightning nearly blinds them. They are in mortal fear, but Allah encompasses 26. Allah disdains not to use the similitude of things,
them around — even them, for He at all times encompasses all. He gives them
rope. In the intervals of deafening noise and blinding flashes, there are moments lowest(45) as well as highest. Those who believe
of steady light, and these creatures take advantage of them, but again they are know that it is truth from their Lord; but those who
plunged into darkness. Perhaps they curse; perhaps they think that the few reject Faith say: "What means Allah by this
moments of effective light are due to their own intelligence! How much wiser similitude?" By it He causes many to stray, and many
would they be if they humbled themselves and sought the light of Allah!
He leads into the right path; but He causes not to
stray, except those who forsake (the path),-
20. The lightning all but snatches away their sight; every
time the light (Helps) them, they walk therein, and 45 The word for "the lowest" in the original Arabic means a gnat, a byword in the
when the darkness grows on them, they stand still. Arabic language for the weakest of creatures. In 29:41, which was revealed before
this Surah, the similitude of the Spider was used, and similarly in 22:73, there is
And if Allah willed, He could take away their faculty of the similitude of the fly. For similitudes taken from magnificent forces of nature,
hearing and seeing; for Allah hath power over all expressed in exalted language, see 2:19 above. To Allah all His creation has some
things. special meaning appropriate to itself, and some of what we consider the lowest
creatures have wonderful aptitude, e.g., the spider or the fly. Parables like these
21. Oye people! Adore your Guardian-Lord, who created may be an occasion of stumbling to those "who forsake the path": in other words
those who deliberately shut their eyes to Allah's Signs, and their Penalty is
you and those who came before you, that ye may have attributed to Allah, the Cause of all causes. But lest there should be
the chance to learn righteous(40); misunderstanding, it is immediately added that the stumbling and offence only
occur as the result of the sinner's own choice of the wrong course. Verses 26 and
40 For Taqwa see 2:2, n. 26. I connect this dependent clause with "adore, etc."
27 form one sentence and should be read together." Forsaking the path" is defined
above, though it could be connected with "created." According to my construction in 2:27 ; viz., breaking solemn covenants which the sinner's own soul had ratified,
the argument will be as follows. Adoration is the act of the highest and humblest
causing division among mankind, who were meant to be one brotherhood, and
reverence and worship. When you get into that relationship with Allah, Who is
doing as much mischief as possible in the life on this earth, for the life beyond will
your Creator and Guardian, your faith produces works of righteousness. It is a be on another plane, where no rope will be given to evil.
chance given you: will you exercise your free will and take it? If you do, your
whole nature will be transformed.
27. Those who break Allah.s Covenant(45-A) after it is
22. Who has made the earth your couch, and the heavens ratified, and who sunder what Allah Has ordered to be
your canopy; and sent down rain from the heavens; joined, and do mischief on earth: These cause loss
and brought forth therewith Fruits for your (only) to themselves.
sustenance; then set not up rivals(41) unto Allah 45-
45-A The mention of the Covenant has a particular and a general signification.
when ye know (the truth). The particular one has reference to the Jewish tradition that a Covenant was
entered into with "Father Abraham" that in return for Allah's favours the seed of
41 Further proofs of Allah's goodness to you are given in this verse. Your whole Abraham would serve Allah faithfully. But as a matter of fact a great part of
life, physical and spiritual, depends upon Him. The spiritual is figured by the Abraham's progeny were in constant spiritual rebellion against Allah, as is testified
Canopy of Heaven. The truth has been brought plainly before you. Will you still by their own Prophets and Preachers and by Muhammad al-Mustaf a. The general
resist it and go after false gods, the creation of your own fancy? The false gods signification is that a similar Covenant is entered into by every creature of Allah:
may be idols, superstitions, self, or even great or glorious things like Poetry, Art, for Allah's loving care, we at least owe Him the fullest gratitude and willing
or Science, when set up as rivals to Allah. They may be pride of race, pride of obedience. The Sinner, before he darkens his own conscience, knows this, and
birth, pride of wealth or position, pride of power, pride of learning, or even yet he not only "forsakes the path" but resists the Grace of Allah which comes to
spiritual pride. save him. That is why his case becomes hopeless. But the loss is his own. He
cannot spoil Allah's design. The good man is glad to retrace his steps from any
23. And if ye are in doubt as to what We have revealed lapses of which he may have been guilty, and in his case Allah's Message reclaims
from time to time to Our servant, then produce a Sura him with complete understanding. (R).
like thereunto; and call your witnesses or helpers (If
there are any) besides Allah, if your (doubts) are
28. How can ye reject(46) the faith in Allah.- seeing that
true(42). ye were without life, and He gave you life; then will He
cause you to die, and will again bring you to life; and
42 How do we know that there is revelation, and that it is from Allah? Here is a again to Him will ye return.
concrete test. The Teacher of Allah's Truth has placed before you many Surahs.
Can you produce one like it? If there is any one besides Allah, who can inspire 46 In the preceding verses Allah has used various arguments. He has recalled His
spiritual truth in such noble language, produce your evidence. Or is it that your goodness ( 2:21 -22); resolved doubts ( 2:23 ); plainly set forth the penalty of
doubts are merely argumentative, refractory, against your own inner light, or wrongdoing ( 2:24 ); given glad tidings ( 2:25 ); shown how misunderstandings
9
arise from a deliberate rejection of the light and breach of the Covenant ( 2:26 - not accepted in Muslim theology. In 18:50 , Iblis is spoken of as a Jinn. We shall
27). Now ( 2:28 -29) He pleads with His creatures and appeals to their own discuss later the meaning of this word. (R). ( Cf. n.2392, n. 2393, and n. 929).
subjective feelings. He brought you into being. The mysteries of life and death are
in His hands. When you die on this earth, that is not the end. You were of Him 35.We said: "O Adam! dwell thou and thy wife in the
and you must return to Him. (Cf. n.4387 and n. 4371). Look around you and
realize your own dignity: it is from Him. The immeasurable depths of space above Garden(50); and eat of the bountiful things therein as
and around you may stagger you. They are part of His plan. What you have (where and when) ye will; but approach not this tree,
imagined as the seven firmaments (and any other scheme you may construct) or ye run into harm and transgression(51)."
bears witness to His design of order and perfection, for His knowledge (unlike
yours) is all-comprehending. And yet will you deliberately reject or obscure or 50 Was the Garden of Eden a place on this earth? Obviously not. For, in verse 36
deaden the faculty of Faith which has been put into you? below, it was after the Fall that the sentence was pronounced: "On earth will be
your dwelling-place." Before the Fall, we must suppose Man to be on another
plane altogether — of felicity, innocence, trust, a spiritual existence, with the
29. It
is He Who hath created for you all things that are negation of enmity, want of faith, and all evil. (R).
on earth; Moreover His design comprehended the
heavens, for He gave order and perfection to the 51 Zulm in Arabic implies harm, wrong, injustice, or transgression, and may have
reference to oneself; when the wrong is done to others it implies tyranny and
seven firmaments; and of all things He hath perfect oppression; the idea of wrong naturally connects itself with darkness, which is
knowledge. another shade of meaning carried with the root word.
30.Behold, thy Lord said to the angels: "I will create a 36. Then did Satan(52) make them slip from the
vicegerent on earth." They said: "Wilt Thou place (garden), and get them out of the state (of felicity) in
therein one who will make mischief therein and shed which they had been. We said: "Get ye down, all (ye
blood?- whilst we do celebrate Thy praises and glorify people(53)), with enmity between yourselves. On
Thy holy (name)?" He said: "I know what ye know earth will be your dwelling-place and your means of
not(47)." livelihood(54) - for a time."
47 It would seem that the angels, though holy and pure, and endued with power 52 The word Iblis in the verse 34 above is derived from the root idea of
from Allah, yet represented only one side of creation. We may imagine them desperateness or rebellion whereas "Satan" conveys the idea of perversity or
without passion or emotion, of which the highest flower is love. If man was to be enmity. Note the appropriateness of the term on each occasion. Also, "slipping"
endued with emotions, those emotions could lead him to the highest and drag him from the Garden denotes the idea of Evil gradually tempting man from a higher to
to the lowest. The power of will or choosing would have to go with them, in order a lower state. (R). (Cf.7:20).
that man might steer his own bark. This power of will (when used aright) gave him
to some extent a mastery over his own fortunes and over nature, thus bringing him 53 Allah's decree is the result of man's action. Note the transition in Arabic from
nearer to the God-like nature, which has supreme mastery and will. (Cf. n.3781). the singular number in 2:33 , to the dual in 2:35 , and the plural here, which I
We may suppose the angels had no independent wills of their own: their have indicated in English by "All ye people." Evidently Adam is the type of all
perfection in other ways reflected Allah's perfection but could not raise them to mankind, and the sexes go together in all spiritual matters. Moreover, the
the dignity of vicegerency. The perfect vicegerent is he who has the power of expulsion applied to Adam, Eve, and Satan, and the Arabic plural is appropriate
initiative himself, but whose independent action always reflects perfectly the will of for any number greater than two. (Cf..n.3983).
his Principal. The distinction is expressed by Shakespeare (Sonnet 94) in those
fine lines: "They are the lords and owners of their faces. Others but stewards of 54 Man's sojourn in this lower state, where he is partly an animal of this earth, is
their excellence." The angels in their one-sidedness saw only the mischief for a time. But he must fulfill his lower duties also, for they too are a part of his
consequent on the misuse of the emotional nature by man: perhaps they also, spiritual training. (Cf. n.1007).
being without emotions, did not understand the whole of Allah's nature, which
gives and asks for love. In humility and true devotion to Allah, they remonstrate: 37. Then learnt Adam from his Lord words of
we must not imagine the least tinge of jealousy, as they are without emotion. This inspiration(55), and his Lord Turned towards him; for
mystery of love being above them, they are told that they do not know, and they
acknowledge (in 2:32 below) not their fault (for there is no question of fault) but He is Oft-Returning, Most Merciful.
their imperfection of knowledge. At the same time, the matter is brought home to 55 As "names" in verse 31 above is used for the "nature of things", so "words" here
them when the actual capacities of man are shown to them (2:31.33). mean "inspiration," "spiritual knowledge." The Arabic word used for "learn" here
implies some effort on his part, to which Allah's Grace responded.
31. And He taught Adam the names(48) of all things;
The Arabic word for "Repentance" (tawbah) means "turning," and the intensive
then He placed them before the angels, and said: "Tell word (tawwab} for Allah's forgiveness ("Oft-Returning" or "Ever-Returning") is from
me the nature of these if ye are right." the same root. For repentance, three things are necessary: the sinner must
acknowledge his wrong; he must give it up; and he must resolve to eschew it for
48 "The names of things:" according to commentators means the inner nature and
the future, Man's nature is weak, and he may have to return again and again for
qualities of things, and things here would include feelings. The particular qualities
mercy. So long as he does it sincerely, Allah is Oft-Returning, Most Merciful. For
or feelings which were outside the nature of angels were put by Allah into the
His grace helps out the sinner's shortcomings.
nature of man. Man was thus able to love and understand love, and thus plan and
initiate, as becomes the office of vicegerent. The angels acknowledged this. These
things they could only know from the outside, but they had faith, or belief in the 38. We said: "Get ye down all from here; and if, as is
Unseen. And they knew that Allah saw all - what others see, what others do not sure, there comes to you Guidance from me(56),
see, what others may even wish to conceal. Man has many qualities which are whosoever follows My guidance, on them shall be no
latent or which he may wish to suppress or conceal, to his own detriment. (R).
fear, nor shall they grieve.
32.They said: "Glory to Thee, of knowledge We have 56 Note the transition from the plural "We" at the beginning of the verse to the
none, save what Thou Hast taught us: In truth it is singular "Me" later in the same verse, Allah speaks of Himself usually in the first
person plural "We"; it is the plural of respect and honour and is used in human
Thou Who art perfect in knowledge and wisdom." language in Royal proclamations and decrees. But where a special personal
relationship is expressed the singular, "I" or "Me" is used Cf. 26:52, etc.
33. He said: "O Adam! Tell them their natures." When he
had told them, Allah said: "Did I not tell you that I In spite of Man's fall, and in consequence of it, assurance of guidance is given. In
case man follows the guidance he is free from any fear for the present or the
know the secrets of heaven and earth, and I know future, and any grief or sorrow for the past. The soul thus freed grows nearer to
what ye reveal and what ye conceal?" Allah (Cf. n.4788).
34. And behold, We said to the angels: "Bow down to 39. "But those who reject Faith and belie Our Signs, they
Adam" and they bowed down. Not so Iblis(49): he shall be companions of the Fire; they shall abide
refused and was haughty: He was of those who reject therein(57)."
Faith.
57 As their rejection of faith was deliberate and definite, so the consequences
49 The Arabic may also be translated: "They bowed down, except Iblis.” In that must be of an abiding character. (R).
case Ibl i s (Satan) would be one of the angels. But the theory of fallen angels is
10
64 The bondage of Egypt was indeed a tremendous trial. Even the Egyptians' wish
40. O Children of Israel! call to mind the (special) favour to spare the lives of Israel 's females when the males were slaughtered, added to
which I bestowed upon you, and fulfil your the bitterness of Israel . Their hatred was cruel, but their "love" was still more
covenant(58) with Me as I fulfil My Covenant with cruel. (Cf. 14:6). About the hard tasks, see Exod. 1:14: "They made their lives
you, and fear none but Me. bitter with hard bondage, in mortar and in brick, and in all manner of service in
the field: all their service, wherein they made them serve, was with rigour."
58 The appeal is made to Israel subjectively in terms of their own tradition. You Pharaoh's taskmasters gave no straw, yet ordered the Israelites to make bricks
claim to be a favoured nation: have you forgotten My favours? You claim a special without straw: Exod. 5:5-19. Pharaoh's decree was: "Every son that is born ye shall
Covenant with Me: I have fulfilled My part of the Covenant by bringing you out of cast into the river, and every daughter ye shall save alive": Exod. 1:22. It was in
the land of bondage and giving you Canaan, the land "flowing with milk and consequence of this decree that Moses was hidden three months after he was
honey": how have you fulfilled your part of the Covenant? Do you fear for your born, and when he could be hidden no longer, he was put into an ark of bulrushes
national existence? If you fear Me, nothing else will matter. and cast into the Nile, where he was found by Pharaoh's daughter and wife (28:9),
and adopted into the family: Exod. 2:2-10. (Cf. 20:37-40). Thus Moses was
41. And believe in what I reveal(59), confirming the brought up by the enemies of his people. He was chosen by Allah to deliver his
people, and Allah's wisdom made the learning and experience and even cruelties
revelation which is with you, and be not the first to of the Egyptian enemies themselves to contribute to the salvation of his people.
reject Faith therein, nor sell My Signs for a small price;
and fear Me, and Me alone. 50. And remember We divided the sea for you and saved
59 You received revelations before: now comes one confirming it: its first appeal you and drowned Pharaoh´s people within your very
should be to you—are you to be the first to reject it? And reject it for what? Allah's sight(65).
Signs are worth more than all your paltry considerations. And the standard of duty
and righteousness is to be taken from Allah, and not from priests and customs. 65 When the Israelites at last escaped from Egypt , they were pursued by Pharaoh
and his host. By a miracle the Israelites crossed the Red Sea , but the host of
Pharaoh was drowned: Exod. 14:5-31. (Cf. n. 1094).
42.And cover not Truth with falsehood, nor conceal the
Truth when ye know (what it is). 51. And remember We appointed forty nights for
43.And be steadfast in prayer; practise regular charity; Moses(66), and in his absence ye took the calf (for
worship), and ye did grievous wrong.
and bow down your heads(60) with those who bow
down (in worship). 66 This was after the Ten Commandments and the Laws and Ordinances had
been given on Mount Sinai . Moses was asked up into the Mount, and he was
60 The argument is still primarily addressed co the Jews, but is of universal there forty days and forty nights: Exod. 24:18. (Cf. n.1112). But the people got
application, as in all the teachings of the Qur'an. The chief feature of Jewish impatient of the delay, made a calf of melted gold, and offered worship and
worship was and is the bowing of the head. sacrifice to it: Exod. 32:1-8.
44. Do ye enjoin right conduct on the people, and forget 52. Even then We did forgive you(67); there was a
(To practise it) yourselves, and yet ye study the chance for you to be grateful.
Scripture? Will ye not understand?
67 Moses prayed for his people, and Allah forgave them. This is the language of
the Qur'an. The Old Testament version is rougher: "The Lord repented of the
45. Nay, seek ((Allah)´s) help with patient evil which He thought to do unto His people": Exod. 32:14. The Muslim position
perseverance(61) and prayer: It is indeed hard, has always been that the Jewish (and Christian) scriptures as they stand cannot be
except to those who bring a lowly spirit,- traced direct to Moses or Jesus, but are later compilations. Modern scholarship
and Higher Criticism has left no doubt on the subject. But the stories in these
61 The Arabic word Sabr implies many shades of meaning, which it is impossible traditional books may be used in an appeal to those who use them: only they
to comprehend in one English word. It implies (1) patience in the sense of being should be spiritualized, as they are here, and especially in 2:54 below.
thorough, not hasty; (2) patient perseverance, constancy, steadfastness, firmness of
purpose; (3) systematic as opposed to spasmodic or chance action; (4) a cheerful
attitude of resignation and understanding in sorrow, defeat, or suffering, as
53. And remember We gave Moses the Scripture and the
opposed to murmuring or rebellion, but saved from mere passivity or listlessness, Criterion (68)(Between right and wrong): There was a
by the element of constancy or steadfastness. (Cf. 2:153-154 and nn. 157458). chance for you to be guided aright.
68 (Cf. 8:29) Allah's revelation, the expression of Allah's Will, is the true standard
46. Who bear in mind the certainty that they are to meet of right and wrong. It may be in a Book or in Allah's dealings in history. All these
their Lord, and that they are to return to Him. may be called His Signs or Miracles. In this passage some commentators take the
Scripture and the Criterion (Furqan) to be identical. Others take them to be two
47.Children of Israel! call to mind the (special) favour distinct things: Scripture being the written Book and the Criterion being other
which I bestowed upon you(62), and that I preferred Signs. I agree with the latter view. The word Furqan also occurs in 21:48 in
connection with Moses and Aaron and in the first verse of Sura 25, as well as in its
you to all other (for My Message). title, in connection with Muhammad. As Aaron received no Book, Furqan must
62 These words are recapitulated from 2:40 , which introduced a general account mean the other Signs. Al Mustafa had both the Book and the other Signs: perhaps
of Allah's favours to Israel ; now we are introduced to a particular account of here too we take the other Signs as supplementing the Book. Cf. Wordsworth's
incidents in Israel 's history. Each incident is introduced by the Arabic words Idh "Arbiter undisturbed of right and wrong." (Prelude. Book 4).
which is indicated in the translation by "Remember."
54. And remember Moses said to his people: "O my
48. Then guard yourselves against a day when one soul people! Ye have indeed wronged yourselves by your
shall not avail another nor shall intercession be worship of the calf: So turn (in repentance) to your
accepted for her, nor shall compensation be taken Maker, and slay yourselves (the wrongdoers)(69);
from her, nor shall anyone be helped (from that will be better for you in the sight of your Maker."
outside)(63). Then He turned towards you (in forgiveness): For He
is Oft- Returning, Most Merciful.
63 Before passing to particular incidents, the conclusion is stated. Be on your
guard: do not think that special favours exempt you from the personal 69 Moses's speech may be construed literally, as translated, in which case it
responsibility of each soul. (Cf. 2:123 and 2:254). reproduces Exod. 32:27-28 but in a much softened form, for the Old Testament
says: "Go in and out from gate to gate throughout the camp, and slay every man
49. And remember, We delivered you from the people of his brother, and every man his companion, and every man his neighbour. . . and
there fell of the people that day 3,000 men." (R).
Pharaoh: They set you hard tasks and punishments,
slaughtered your sons and let your women-folk The word here translated Maker (B ari' ) has also in it a touch of the root-meaning
live(64); therein was a tremendous trial from your of "liberator"- an apt word as referring to the Israelites, who had just been liberated
from bondage in Egypt.
Lord.
11
distributed among all the Tribes, and were really a privileged caste and not
55. And remember ye said(70): "O Moses! We shall never numbered among the Tribes; Moses and Aaron belonged to the house of Levi.
believe in thee until we see Allah manifestly," but ye On the other hand Joseph, on account of the high position to which he rose in
were dazed with thunder and lighting even as ye Egypt as the Pharaoh's minister, was the progenitor of two tribes, one in the name
looked on. of each of his two sons Ephraim and Manasseh. Thus there were twelve Tribes in
all, as Levi was cut out and Joseph represented two tribes. Their having fixed
70 We have hitherto had instances from the Jewish traditional Tawrah (or stations and watering places in camp and fixed territorial areas later in the
Pentateuch). Now we have some instances from Jewish tradition in the Talmud, or Promised Land prevented confusion and mutual jealousies and is pointed to as an
body of exposition in the Jewish theological schools. They are based on the Jewish evidence of the Providence of Allah acting through His Prophet Moses. Cf. also
scriptures, but add many marvellous details and homilies. As to seeing Allah, we 7:160. The gushing of twelve springs from a rock evidently refers to a local
have in Exod. 33:20: "And He said, 'Thou canst not see My face: for there shall no tradition well known to Jews and Arabs in Al Mustafa's time. Near Horeb close to
man see Me and live'." The punishment for insisting on seeing Allah was therefore Mount Sinai, where the Law was given to Moses, is a huge mass of red granite,
death: but those who rejected faith were forgiven, and yet they were ungrateful. ( twelve feet high and about fifty feet in circumference, where European travellers
Cf. nn. 1121-1122, n. 3078). (e.g., Breydenbach in the 15th Century after Christ saw abundant springs of water
twelve in number (see Sale's notes on this passage). It existed in Al Mustafa's time
56.Then We raised you up after your death: Ye had the and may still exist to the present day, for anything we know to the contrary. The
Jewish tradition would be based on Exod. 17:6: "Thou shalt smite the rock, and
chance to be grateful. there shall come water out of it that the people may drink." The story is used as a
parable, as is clear from the latter part of the verse. In the desolation and among
57. And We gave you the shade of clouds and sent down the rocks of this life people grumble. But they will not be left starving or thirsty of
to you Manna(71) and quails, saying: "Eat of the good spiritual life. Allah's Messenger can provide abundant spiritual sustenance even
things We have provided for you:" (But they rebelled); from such unpromising things as the hard rocks of life. And all the nations can be
grouped round it, each different, yet each in perfect order and discipline. We are
to us they did no harm, but they harmed their own to use with gratitude all spiritual food and drink provided by Allah, and He
souls. sometimes provides from unexpected places. We must restrain ourselves from
mischief, pride, and every kind of evil, for our higher life is based on our
71 Manna= Hebrew, Man hu: Arabic Mahuwa? = What is it? In Exod. 16:14 it is probation on this very earth.
described as "a small round thing, as small as the hoar frost on the ground". (Cf.
7:160). It usually rotted if left over till next day; it melted in the hot sun; the
amount necessary for each man was about an Omer, a Hebrew measure of 61. And remember ye said: "O Moses! we cannot endure
capacity equal to about 2 1/2 quarts. This is the Hebrew account, probably one kind of food (always); so beseech thy Lord for us
distorted by traditional exaggeration. The actual Manna found to this day in the to produce for us of what the earth groweth, -its pot-
Sinai region is a gummy saccharine secretion found on a species of Tamarisk. It is
produced by the puncture of a species of insect like the cochineal, just as lac is
herbs, and cucumbers, Its garlic, lentils, and onions."
produced by the puncture of the lac insect on certain trees in India . As to quails, He said: "Will ye exchange the better for the worse?
large flights of them are driven by winds in the Eastern Mediterranean in certain Go ye down to any town(74), and ye shall find what ye
seasons of the year, as was witnessed during the Great War of 1914-1918. (Cf. n. want!" They were covered with humiliation(75) and
2602). (R). misery; they drew on themselves the wrath of Allah.
This because they went on rejecting the Signs of Allah
58. And remember We said: "Enter this town(72), and
and slaying His Messengers without just cause. This
eat of the plenty therein as ye wish; but enter the gate because they rebelled and went on transgressing.
with humility, in posture and in words, and We shall
forgive you your faults and increase (the portion of) 74 The declension of the word Misr in the Arabic text here shows that it is treated
as a common noun meaning any town, but this is not conclusive, and the
those who do good." reference may be to the Egypt of Pharaoh. The Tanwin expressing indefiniteness
72 This probably refers to Shittim. It was the "town of acacias," just east of the may mean "any Egypt ", i.e., any country as fertile as Egypt . There is here a subtle
Jordan , where the Israelites were guilty of debauchery and the worship of and reminiscence as well as a severe reproach. The rebellious children of Israel
sacrifices to false gods (Num. 25:1-2, also 8-9): a terrible punishment ensued, murmured at the sameness of the food they got in the desert. They were evidently
including the plague, of which 24,000 died. The word which the transgressors hankering after the delicacies of the Egypt which they had left, although they
changed may have been a password. In the Arabic text it is Hittatun which implies should have known that the only thing certain for them in Egypt was their bondage
humility and a prayer of forgiveness, a fitting emblem to distinguish diem from and harsh treatment. Moses's reproach to them was twofold: (1) Such variety of
their enemies. From this particular incident a more general lesson may be drawn: foods you can get in any town: would you, for their sake, sell your freedom? Is not
in the hour of triumph we are to behave humbly as in Allah's sight, and our freedom better than delicate food? (2) In front of the rich Promised Land, which
conduct should be exemplary according to Allah's word: otherwise our arrogance you are reluctant to march to; behind is Egypt , the land of bondage. Which is
will draw its own punishment. These verses 58-59, may be compared with 7:161- better? Would you exchange the better for the worse?
162. There are two verbal differences. Here ( 2:58 ) we have "enter the town" and
75 From here the argument becomes more general. They got the Promised Land.
in 7:161 we have "dwell in this town." Again in 2:59 here we have "infringed (Our
But they continued to rebel against Allah. And their humiliation and misery
command)." and in 7:162, we have "transgressed." The verbal differences make no
became a national disaster. They were carried in captivity to Assyria . They were
difference to the sense.
restored under the Persians, bus still remained under the Persian yoke, and they
were under the yoke of the Greeks, the Romans, and Arabs. They were scattered
59. But the transgressors changed the word from that all over the earth, and have been a wandering people ever since, because they
which had been given them; so We sent on the rejected faith, slew Allah's messengers, and went on transgressing. The slaving of
transgressors a plague from heaven, for that they the Prophets begins with the murder of Abel, who was in the ancestry of Israel .
The elder sons of Jacob attempted the murder of Joseph when they dropped him
infringed (Our command) repeatedly. into the well, and if he was afterwards rescued by strangers, their blood-guilt was
none the less. In later history they attempted to slay Jesus, in as much as they got
60. And remember Moses prayed for water for his the Roman Governor to crucify one in his likeness, and they attempted to take the
people; We said: "Strike the rock with thy staff." Then life of Mustafa. But the moral goes wider than the Children of Israel. It applies to
gushed forth therefrom twelve springs. Each all nations and all individuals. If they are stiff-necked, if they set a greater value on
perishable goods than on freedom and eternal salvation, if they break the law of
group(73) knew its own place for water. So eat and Allah and resist His grace, their portion must be humiliation and misery in the
drink of the sustenance provided by Allah, and do no spiritual world and probably even on this earth if a long view is taken.
evil nor mischief on the (face of the) earth.
73 Here we have a reference to the tribal organization of the Jews, which played a 62. Those who believe (in the Qurán), and those who
great part in their forty-years' march through the Arabian deserts (Num. 1 and 2) follow the Jewish (scriptures), and the Christians and
and their subsequent settlement in the land of Canaan (Josh. 13 and 14). The the Sabians(76),- any who believe in Allah and the
twelve tribes were derived from the sons of Jacob, whose name was changed to Last Day, and work righteousness, shall have their
Israel (soldier of Allah) after he had wrestled, says Jewish tradition, with Allah
(Genesis 32:28). Israel had twelve sons (Gen. 35:22-26), including Levi and reward with their Lord; on them shall be no fear, nor
Joseph. The descendants of these twelve sons were the "Children of Israel." Levi's shall they grieve(77).
family got the priesthood and the care of the Tabernacle; they were exempted
76 Latest researches have revealed a small remnant of a religious community
from military duties, for which the census was taken (Num. 1:47-53), and
numbering about 2,000 souls in Lower Iraq, near Basra . In Arabic they are called
therefore from the distribution of Land in Canaan (Josh. 14:3); they were
Subbi (plural Subba). They are also called Sabians and Nasoraeans, or
12
Mandaeans, or Christians of St. John. They claim to be Gnostics, or Knowers of The lesson of the heifer parable is plain, Moses announced the sacrifice to the
the Great Life. They dress in white, and believe in frequent immersions in water. Israelites, and they treated it as a jest. When Moses continued solemnly to ask for
Their Book Ginza is in a dialect of Aramaic. They have theories of Darkness and the sacrifice, they put him off on one pretext and another, asking a number of
Light as in Zoroastrianism, They use the name Yardan (Jordan) for any river. questions which they could have answered themselves if they had listened to
They live in peace and harmony among their Muslim neighbours. They resemble Moses's directions. Their questions were carping criticisms rather than the result
the Sabi'un mentioned in the Qur'an, but are not probably identical with them. of a desire for information. It was a mere thin pretence that they were genuinely
The pseudo-Sabians of Harran , who attracted the attention of Khalifah Ma'munal seeking for guidance. When at last they were driven into a corner, they made the
Rashid in 830 A.C. by their long hair and peculiar dress probably adopted the sacrifice, but the will was wanting, which would have made the sacrifice efficacious
name as it was mentioned in the Qur'an, in order to claim the privileges of the for purification from sin. The real reason for their prevarications was their guilty
People of the Book. They were Syrian Star-worshippers with Hellenistic conscience, as we see in the parable of the dead man (2:72-73).
tendencies, like the Jews contemporary with Jesus. There was another people
called the Sabaens, who played an importantpartin the history of early early 68. They said: "Beseech on our behalf Thy Lord to make
Arabia , and are known through their inscriptions in an alphabet allied to the
Phoenician and Babylonian. They had a flourishing kingdom in the Yemen tract plain to us what (heifer) it is!" He said; "He says: The
in South Arabia about 800-700 B.C., though their origin may have been in North heifer should be neither too old nor too young, but of
Arabia . They worshipped the planets and stars (Moon, Sun, Venus). Probably the middling age. Now do what ye are commanded!"
Queen of Sheba is connected with them. They succumbed to Abyssinia about 350
AC. and to Persia about 579 A.C. Their capital was near San'a . They had 69. They said: "Beseech on our behalf Thy Lord to make
beautiful stone buildings, in which the pointed arch is noticeable. Cf. 5:69 and n.
779. (See E.B. on Sabaeans.) (R). plain to us Her colour." He said: "He says: A fawn-
coloured heifer, pure and rich in tone, the admiration
77 Cf. 2:38, where the same phrase occurs. And it recurs again and again of beholders!"
afterwards. The point of the verse is that Islam does not teach an exclusive
doctrine, and is not meant exclusively for one people. The Jews claimed this for
themselves, and the Christians in their origin were a sect of the Jews. Even the
70.They said: "Beseech on our behalf Thy Lord to make
modern organized Christian churches, though they have been, consciously or plain to us what she is: To us are all heifers alike: We
unconsciously, influenced by the Time Spirit, including the historical fact of Islam, wish indeed for guidance, if Allah wills."
yet cling to the idea of Vicarious Atonement, which means that all who do not
believe in it or who lied previously to the death of Christ are at a disadvantage
spiritually before the Throne of Allah. The attitude of Islam is entirely different.
71. He said: "He says: A heifer not trained to till the soil
Islam existed before the preaching of Muhammad on this earth: the Qur'an or water the fields; sound and without blemish." They
expressly calls Abraham a Muslim (3:67). Its teaching (submission to Allah's will) said: "Now hast thou brought the truth." Then they
has been and will be the teaching of Religion for all time and for all peoples. offered her in sacrifice, but not with good-will.
63. And remember We took your covenant and We raised 72. Remember ye slew a man(81) and fell into a dispute
above you (The towering height) of Mount (Sinai)(78) among yourselves as to the crime: But Allah was to
: (Saying): "Hold firmly to what We have given you bring forth what ye did hide.
and bring (ever) to remembrance what is therein:
81 In Deut. 21:1-9 it is ordained that if the body of a slain man be found in a field
Perchance ye may fear Allah." and the slayer is not known, a heifer shall he beheaded, and the elders of the city
78 The Mountain of Sinai (Tural 5mm), a prominent mountain in the Arabian next to the slain man's domicile shall wash their hands over the heifer and say that
desert, in the peninsula between the two arms of the Red Sea . Here the Ten they neither did the deed nor saw it done, thus clearing themselves from the
Commandments and the Law were given to Moses. Hence it is now called the blood-guilt.
Mountain of Moses (Jabal Musa). The Israelites encamped at the foot of it for The Jewish story based on this was that in a certain case of this kind, every one
nearly a year. The Covenant was taken from them under many portents (Exods. tried to clear himself of guilt and lay the blame at the door of others. In the first
19:5, 8, 16, 18), which are described in Jewish tradition in great detail. Under place they tried to prevaricate and prevent a heifer being slain as in the last
thunder and lightning the mountain must indeed have appeared an awe-inspiring parable. When she was slain, Allah by a miracle disposed the real person. A
sight above to the Camp at its foot. And the people solemnly entered into the portion of the sacrificed heifer was ordered to be placed on the corpse, which
Covenant: all the people answered together and said, "All that the Lord hath came to life and disclosed the whole story of the crime.
spoken we will do:" (Cf. 7:171, n. 705, and n. 97).
The lesson of this parable is that men may try to hide their crime individually or
64. But ye turned back thereafter: Had it not been for the collectively, but Allah will bring them to light in unexpected ways. Applying this
further to Jewish national history, the argument is developed in the following
Grace and Mercy of Allah to you, ye had surely been
verses that the Children of Israel played fast and loose with their own rites and
among the lost. traditions, but they could not thus evade the consequences of their own sin.
65. And well ye knew those amongst you who 73.So We said: "Strike the (body) with a piece of the
transgressed in the matter of the Sabbath: We said to (heifer)." Thus Allah bringeth the dead to life and
them: "Be ye apes, despised and rejected(79)." showeth you His Signs: Perchance ye may understand.
79 The punishment for breach of the Sabbath under the Mosaic law was death.
"Every one that defileth it (the Sabbath) shall surely be put to death: for whosoever 74. Thenceforth were your hearts hardened: They
doeth any work therein, that soul shall be cut off from among his people": (Exod, became like a rock and even worse in hardness. For
31:14). There must have been a Jewish tradition about a whole fishing community among rocks there are some from which rivers gush
in a seaside town, which persisted in breaking the Sabbath and were turned into
apes: ( Cf. 7:163-166). forth; others there are which when split asunder send
forth water; and others which sink for fear of Allah.
66.So We made it an example to their own time and to And Allah is not unmindful of what ye do(82).
their posterity, and a lesson to those who fear Allah. 82 The sinner's heart gets harder and harder. It is even harder than rocks, of
which a beautiful poetical allegory is placed before us. In nature we think there is
67. And remember Moses said to his people: "(Allah) nothing harder than rocks. But there are rocks that weep voluntarily, like
commands that ye sacrifice a heifer(80)." They said: repentant hearts that come to Allah of their own accord. Such are the rocks from
which rivers and springs flow spontaneously, sometimes in small trickles,
"Makest thou a laughing-stock of us?" He said: sometimes in big volumes. Then there are rocks which have to be split or dug into
"(Allah) save me from being an ignorant (fool)!" or blown up with dynamite, and underneath we find abundant waters, as in wells
beneath rocky soil. Such are the hearts of a less degree of fineness, which yet melt
80 This story or parable of the heifer in 2:67-71 should be read with the parable
into tears when some great blow or calamity calls the mind so higher things. (R).
of the dead man brought to life in 2:72-73. The stories were accepted in Jewish
traditions, which are themselves based on certain sacrificial directions in the Old
Testament. The heifer story of Jewish tradition is based on Num. 19:1-10, in 75.Can ye (o ye men of Faith) entertain the hope that
which Moses and Aaron ordered the Israelites to sacrifice a red heifer without they will believe in you?- Seeing that a party of them
spot or blemish; her body was to be burnt and the ashes were to be kept for the heard the Word of Allah, and perverted it knowingly
purification of the congregation from sin. The parable of the dead man we shall
refer to later.
after they understood it.
13
76.Behold! when they meet(83) the men of Faith, they 81.Nay, those who seek gain(86) in evil, and are girt
say: "We believe": But when they meet each other in round by their sins,- they are companions of the Fire:
private, they say: "Shall you tell them what Allah hath Therein shall they abide (For ever).
revealed to you, that they may engage you in 86 This is many degrees worse than merely falling into evil; it is going out to "earn
argument about it before your Lord?"- Do ye not evil," as the Arabic text has it, i.e., to seek gain in evil. Such a perverse attitude
understand (their aim)? means that the moral and spiritual fortress erected around us by the Grace of
Allah is voluntarily surrendered by us and demolished by Evil, which erects its
83 The immediate argument applies so the Jews of Mad i nah, but the more own fortress, so that access to Good may be more and more difficult.
general argument applies to the people of Faith and the people without Faith, as
we shall see below. If the Muslims of Madinah ever entertained the hope that the
Jews in their city would, as a body, welcome Muhammad Mustafa as the Prophet 82. But those who have faith and work righteousness,
prophesied in their own books, they were mistaken. In Deut. 18:18, they read: "I they are companions of the Garden: Therein shall they
will raise them up a Prophet from among their brethren, like onto thee," (i.e., like abide (For ever).
unto Moses); which was interpreted by some of their doctors as referring to
Muhammad, and they came into Islam. The Arabs are a kindred branch of the 83. And remember We took(87) a covenant from the
Semitic family, and are correctly described in relation so the Jews as, "their
brethren"; and there is no question that there was not another Prophet "like unto Children of Israel (to this effect): Worship none but
Moses" until Muhammad came; in fact the postscript of Deuteronomy, which was Allah. treat with kindness your parents and kindred,
written many centuries after Moses, says: "There arose not a prophet since in and orphans and those in need; speak fair to the
Israel like unto Moses, whom the Lord Knew face to face." But the Jews as a body people; be steadfast in prayer; and practise regular
were jealous of Muhammad, and played a double part. When the Muslim
community began to grow stronger they pretended to be of them, but really tried charity. Then did ye turn back, except a few among
to keep back any knowledge of their own Scriptures from them, lest they should you, and ye backslide (even now).
be beaten by their own arguments.
87 So far from the Covenant being of the kind suggested in 2:80, the real
The more general interpretation holds good in all ages, Faith and Unfaith are Covenant is about the moral law, which is set out in 2:83. This moral law is
pitted against each other. Faith has to struggle against power, position, universal, and if you break it, no privileges will lighten your punishment or help
organization, and privilege. When it gains ground, Unfaith comes forward you in any way (2:86). "Speak fair to the people" not only means outward courtesy
insincerely and claims fellowship. But in its own mind it is jealous of the armoury from the leaders to the meanest among the people, but the protection of the
of science and knowledge which Faith brings into the service of Allah. But Allah people from being exploited, deceived, defrauded, or doped with things to lull
knows all, and if the people of Faith will only seek knowledge sincerely wherever their intelligence.
they can find it-even as far afield as China , as Muhammad said, they can defeat
Unfaith on its own ground. [Even though the directive that Muslims should derive 84.And remember We took(88) your covenant (to this
knowledge regardless of its location is so acceptable proposition from the Islamic effect): Shed no blood amongst you, nor turn out your
viewpoint, the tradition to which the author refers here is not authentic. (Eds.) ]
own people from your homes: and this ye solemnly
77. Know they not that Allah knoweth what they conceal ratified, and to this ye can bear witness.
and what they reveal? 88 Verse 83 referred to the universal moral law. This verse 84 refers to its
application under a special Covenant entered into with the Jews of Mad i nah by
78. And there are among them(84) illiterates, who know the newborn Muslim Commonwealth under its Guide and teacher Muhammad.
This Covenant is given in Ibn Hisham's Sirat al Rasul, and comments on it will be
not the Book, but (see therein their own) desires, and found in Ameer 'Ali 's Spirit of Islam ( London , 1922), pp. 57-61. It was entered
they do nothing but conjecture. into in the second year of the Hijrah, and was treacherously broken by the Jews
almost immediately afterwards.
84 The argument of 2:76 is continued. The Jews wanted to keep back knowledge,
but what knowledge had they? Many of them, even if they could read, were no
better than illiterates, for they knew not their own true Scriptures, but read into 85.After this it is ye, the same people, who slay among
them what they wanted, or at best their own conjectures. They palmed off their yourselves, and banish a party of you from their
own writings for the Message of Allah. Perhaps it brought them profit for the time homes; assist (Their enemies) against them, in guilt
being: but it was a miserable profit if they "gained the whole world and lost their
and rancour; and if they come to you as captives, ye
own souls" (Matt. 16:26 ). "Writing with their own hands" means inventing books
themselves, which had no divine authority. ransom(89) them, though it was not lawful for you to
banish them. Then is it only a part of the Book that ye
The general argument is similar. Unfaith erects its own false gods. It attributes believe in, and do ye reject the rest? but what is the
things to causes which only exist in its own imagination. Sometimes it even
indulges in actual dishonest traffic in the ignorance of the multitude. It may pay reward for those among you who behave like this but
for a time, but the bubble always bursts. disgrace in this life?- and on the Day of Judgment they
shall be consigned to the most grievous penalty. For
79. Then woe to those who write the Book with their own Allah is not unmindful of what ye do.
hands, and then say:"This is from Allah," to traffic 89 I understand "ransom them" here to mean "take ransom for them," though most
with it for miserable price!- Woe to them for what of the Commentators take it to mean "give ransom for them," Al Mustafa had
their hands do write, and for the gain they make made a Pact which, if it had been faithfully observed by all parties, would have
thereby. brought a reign of law and order for Mad in ah. But some of the treacherous Jews
never intended to observe its terms. They fought and slew each other and nor
only banished those who were obnoxious to them but intrigued with their
80. And they say: "The Fire(85) shall not touch us but for enemies. If by any chance they came back into their hands as captives, they
a few numbered days:" Say: "Have ye taken a promise demanded ransom for them to return to their homes although they had no right to
from Allah, for He never breaks His promise? or is it banish them at all. If we understand by "ransom them" pay "ransom for them to
that ye say of Allah what ye do not know?" release them from the hands of their enemies," it would mean that they did this
pious act for show, although they were themselves the authors of their unlawful
85 The Jews, in their arrogance might say: Whatever the terror of Hell may be for banishment. I think the former makes better sense.
other people, our sins will be forgiven, because we are the children of Abraham; at
worst, we shall suffer a short definite punishment and then be restored to the 86. These are the people who buy the life of this world at
"bosom of Abraham." This bubble is pricked here. Read this verse with 2:81-82.
the price of the Hereafter: their penalty shall not be
lightened nor shall they be helped.
The general application is also clear. If Unfaith claims some special prerogative,
such as race, "civilization," political power, historical experience, and so on, these 87. We gave Moses the Book and followed him up with a
will not avail in Allah's sight. His promise is sure, but His promise is for those who succession of messengers; We gave Jesus the son of
seek Allah in Faith, and show it in their conduct. (Cf. 3:24 and n. 1142).
Mary(90) Clear (Signs) and strengthened him with the
holy spirit. Is it that whenever there comes to you a
messenger with what ye yourselves desire not, ye are
14
puffed up with pride?- Some ye called impostors, and adverseness unknown in our own times, and among other races? Yet how can a
race or a people set bounds to Allah's choice? Allah is the Creator and Cherisher
others ye slay(91)!
of all races and all worlds. (Cf. n.359)
90 As to the birth of Jesus, Cf. 19:16-34. Why is he called the "Son of Mary"?
What are his clear signs"? What is the "holy spirit" by which he was strengthened? 91.When it is said to them, "Believe in what Allah Hath
We reserve to a later stage a discussion of the Qur'anic teaching on these sent down, "they say, "We believe in what was sent
questions. See 3:62 n. 401. (Cf. 2:253).
down to us:" yet they reject all besides, even if it be
91 Notice the sudden transition from the past tense in "some ye called imposters" Truth confirming what is with them. Say: "Why then
to the present tense in "others ye slay." There is a double significance. First, have ye slain the prophets of Allah in times gone by, if
reviewing the long course of Jewish history, we have come to the time of Jesus:
they have often given the lie to Allah's Prophets, and even now they are trying to
ye did indeed believe(96)?"
slay Jesus. Secondly, extending the review of that history to the time of 96 Even the race argument is often a flimsy and hollow pretext Did not the Jews
Muhammad, they are even now trying to take the life of that Prophet. This would reject Prophets of their own race who told them unpleasant truths? And do not
be literally true at the time the words were promulgated to the people. And this other nations do likewise? The real trouble is selfishness, narrowness, a mean
transition leads on naturally to the next verse, which refer to the actual conditions dislike of anything which runs counter to habits, customs or inclinations.
before Muhammad in Mad i nah in the second war of the Hijrah. (Cf. 5:70).
92.There came to you Moses with clear (Signs); yet ye
Sections 11-13 (2:87-121) refer to the People of the Book generally, Jews and worshipped the calf (Even) after that, and ye did
Christians. Even when Moses and the Law of Sinai are referred to, those traditions behave wrongfully.
are common to both Jews and Christians. The argument is about the people who
ought to have learnt from previous Revelations and welcomed Muhammad's
teaching, and yet they both took up an attitude of arrogant rejection.
93. And remember We took your covenant and We raised
above you (the towering height) of Mount (Sinai):
88. They say, "Our hearts are the wrappings(92) (which (Saying): "Hold firmly to what We have given you, and
hearken (to the Law)(97)": They said:" We hear, and
preserve Allah.s Word: we need no more)." Nay,
we disobey(98):" And they had to drink(99) into their
Allah.s curse is on them for their blasphemy(93):
hearts (of the taint) of the calf because of their
Little is it they believe.
Faithlessness. Say: "Vile indeed are the behests of
92 The Jews in their arrogance claimed that all wisdom and all knowledge of Allah your Faith if ye have any faith!"
were enclosed in their hearts. But there were more things in heaven and earth
than were dreamt of in their philosophy. Their claim was not only arrogance but 97 Cf. the introductory words of 2:63, which are the same as the introductory
blasphemy. In reality they were men without Faith. (I take Ghulfun here to be the words here, but the argument is developed in a different direction in the two
plural of Ghilafun the wrapping or cover of a book, in which the book is places. In 2:63, after they are reminded of the solemn Covenant under the
preserved.) (Cf. n.1142). towering height of Mount Sinai they are told how they broke the Covenant in after
ages Here, after they are reminded of the same solemn Covenant, they are told
As usual, there is a much wider meaning. How many people at all times and that even then they never meant to observe it. Their thought is expressed in biting
among all nations close their hearts to any extension of knowledge or spiritual words of sarcasm. They said in words: "All that the Lord hath spoken, we will do"
influence because of some little fragment which they have got and which they But they said in their hearts: "We shall disobey."
think is the whole of Allah's Truth? Such an attitude shows really want of faith and
is a blasphemous limitation of Allah's unlimited spiritual gifts to His creatures. 98 What they should have said was: "We hear and we obey": this is the attitude of
[According to another view, the verse refers to the Jewish claim that a covering the true men of Faith (2:285). (Cf. 2:285, 8:21 , and 24:51).
had been placed over their hearts which prevented them from grasping the
message of the Prophet (peace be on him). See Ibn Kathir's commentary on the 99 After the Commandments and the Law had been given at Mount Sinai, and the
verse. See also verse 4:155, [Eds.]. people had solemnly given their Covenant,. Moses went up to the Mount, and in
his absence, the people made the golden calf. [The word ushribu which occurs in
93 The root kafara has many shades of meaning: (1) to deny Allah's goodness, to the verse seems to suggest, as the noted Tabi'i Qatadah is reported to have said,
be ungrateful, (2) to reject Faith, deny His revelation, (3) to blaspheme, to ascribe that their hearts were saturated with the love for the calf. See Ibn Kathir,
some limitation or attribute to Allah which is derogatory to His nature. In a Commentary on the verse 2:93, (Eds.)]
translation, one shade or another must be put forward according to the context,
but all are implied. (Cf. n.30). 94. Say: "If the last Home, with Allah, be for you
specially, and not for anyone else, then seek ye for
89. And when there comes to them a Book(94) from death, if ye are sincere."
Allah, confirming what is with them,- although from of
old they had prayed for victory against those without 95. But they will never
seek for death, on account of the
Faith,- when there comes to them that which they (sins) which their hands have sent on before
(should) have recognised, they refuse to believe in it them(100). and Allah is well-acquainted with the
but the curse of Allah is on those without Faith. wrong-doers.
94 The Jews, who pretended to be so superior to the people without Faith—the 100 The phrase "What their hands have sent on before them" frequently occurs in
Gentiles—should have been the first to recognize the new Truth—or the Truth the Qur'an. Here and in many places, it refers to sins. In such passages as 78:40 or
renewed—which it was Muh ammad's mission to bring because it was so similar in 81:14, it is implied that both good and bad deeds go before us to the Judgement
form and language to what they had already received. But they had more Seat of Allah before we do ourselves. In 2:110, it is the good that goes before us.
arrogance than faith. It is this want of faith that brings on the curse, i.e., deprives Our deeds are personified. They are witnesses for or against us, and they always
us (if we adopt such an attitude) of the blessings of Allah. go before us. Their good or bad influence begins to operate before we even know
it. This is more general than the New Testament idea in the First Epistle of St.
Again the lesson applies to a much wider circle than the Jews. We are all apt, in
Paul to Timothy, 5:24 : "Some men's sins are open beforehand, going before to
our perverseness, to reject an appeal from our brother even more summarily than
judgement; and some men they follow after." (Cf. 3:182 and n. 225)
one from an outsider. If we have a glimmering of the truth, we are apt to make
ourselves impervious to further truth, and thus lose the benefit of Allah's Grace.
96. Thou wilt indeed find them, of all people, most
90.Miserable is the price for which they have sold their greedy of life,-even more than the idolaters: Each one
souls, in that they deny (the revelation) which Allah of them wishes He could be given a life of a thousand
has sent down, in insolent envy that Allah of His Grace years: But the grant of such life will not save him from
should send it to any of His servants He pleases(95): (due) punishment. For Allah sees well all that they do.
Thus have they drawn on themselves Wrath upon
Wrath. And humiliating is the punishment of those 97.Say: Whoever is an enemy(101) to Gabriel-for he
who reject Faith. brings down the (revelation) to thy heart by Allah.s
will, a confirmation of what went before, and guidance
95 Racial arrogance made the Jews adverse to the reception of Truth when it came and glad tidings for those who believe,-
through a servant of Allah, not of their own race. Again the lesson is wider. Is that
15
101 A party of the Jews in the time of Muhammad ridiculed the Muslim belief Knowledge is indeed a trial or temptation: if we are warned, we know its dangers:
that Gabriel brought down revelations to Muhammad Al Mustafa. Michael was if Allah has endowed us with free will, we must be free to choose between the
called in their books "the great prince which standeth for the children of thy benefit and the danger.
people": (Daniel, 12:1). The vision of Gabriel inspired fear (Daniel, 13:16 -17).
But this pretence-that Michael was their friend and Gabriel their enemy-was Among the Jewish traditions in the Midrash (Jewish Tafsirs) was a story of two
merely a manifestation of their unbelief in angels, Prophets and Allah Himself; angels who asked Allah's permission to come down to earth but succumbed to
and such unbelief could not win the love of Allah. In any case it was disingenuous temptation, and were hung up by their feet at Babylon for punishment. Such
to say that they believed in one angel and not in another. Muhammad's inspiration stories about sinning angels who were cast down to punishment were believed in
was through visions of Gabriel. Muhammad had been helped to the highest by the early Christians also. (See the Second Epistle of Peter 2:4, and the Epistle
spiritual light, and the message which he delivered and his spodess integrity and of Jude, verse 6). (R).
exemplary life were manifest Signs which every one could understand except
105 What the evil ones learnt from Harut and Marut (see last note) they turned to
those who were obstinate and perverse. Besides, the verses of the Qur'an were in
evil. When mixed with fraud and deception, it appeared as charms and spells and
themselves reasonable and clear.
love potions. They did nothing but cause discord between the sexes. But of course
their power was limited to the extent to which Allah permitted the evil to work, for
98.Whoever is an enemy to Allah and His angels and His grace protected all who sought His guidance and repented and returned to
messengers, to Gabriel and Michael,- Lo! Allah is an Him. But apart from the harm that these false pretenders might do to others, the
enemy to those who reject Faith. chief harm which they did was to their own souls. They sold themselves into
slavery to the Evil One, as is shown in the allegory of Goethe's Faust. That allegory
dealt with the individual soul. Here the tragedy is shown to occur not only to
99.We have sent down to thee Manifest Signs (ayat); individuals but to whole groups of people, for example, the People of the Book.
and none reject them but those who are perverse. Indeed the story might be extended indefinitely.
100.Is it not (the case) that every time they make a 103. If they had kept their Faith and guarded themselves
covenant, some party among them throw it aside?- from evil, far better had been the reward from their
Nay, Most of them are faithless. Lord, if they but knew!
101. And when there came to them a messenger from 104.O ye of Faith! Say not (to the Messenger. words of
Allah, confirming what was with them, a party of the ambiguous import(106), but words of respect; and
people of the Book threw away the Book of Allah(102) hearken (to him): To those without Faith is a grievous
behind their backs, as if (it had been something) they punishment.
did not know!
106 The word disapproved is Ra'ina , which as used by the Muslims meant "Please
102 I think that by "the Book of Allah" here is meant, not the Qur'an, but the look at us, attend to us." but it was ridiculed by enemies by a little twist to suggest
Book which the People of the Book had been given, viz., the previous some insulting meaning. So an unambiguous word "Unzurna ," with the same
Revelations. The argument is that Muhammad's Message was similar to meaning is suggested. The general lesson is that we must guard ourselves against
Revelations which they had already received, and if they had looked into their own the cynical trick of using words which sound complimentary to the ear but have a
Books honestly and sincerely, they would have found proofs in them to show that hidden barb in them. Not only must we be plain and honest in our words. We
the new Message was true and from Allah. But they ignored their own Books or must respectfully hearken to the words of a Teacher whom we have addressed.
twisted or distorted them according to their own fancies. Worse, they followed Thoughdess people use vain words or put foolish questions, and straightaway turn
something which was actually false and mischievous and inspired by the evil one. their minds to something else. (Cf. n.566 and n. 5343)
Such was the belief in magic and sorcery. These are described in the next verse in
terms referring to the beliefs and practices of the "People of the Book." (Cf. 105.It is never the wish of those without Faith among
3:187).
the People of the Book, nor of the Pagans, that
anything good should come down to you from your
102. They followed what the evil ones(103) gave out
Lord. But Allah will choose for His special Mercy whom
(falsely) against the power of Solomon: the
He will - for Allah is Lord of grace abounding.
blasphemers Were, not Solomon, but the evil ones,
teaching men Magic, and such things as came down at 106.None of Our revelations(107) do We abrogate or
babylon to the angels Harut and Marut(104). But cause to be forgotten, but We substitute something
neither of these taught anyone (Such things) without better or similar: Knowest thou not that Allah Hath
saying: "We are only for trial; so do not blaspheme." power over all things?
They learned from them(105) the means to sow
discord between man and wife. But they could not 107 The word which I have translated by the word "revelations" is Ayat. See C. 42
and n. 15. It is not only used for verses of the Qur'an, but in a general sense for
thus harm anyone except by Allah.s permission. And
Allah's revelations, as in 2:39 and for other Signs of Allah in history or nature, or
they learned what harmed them, not what profited miracles, as in 2:61. It has even been used for human signs and tokens of wonder,
them. And they knew that the buyers of (magic) as, for example, monuments or landmarks built by the ancient people of 'Ad
would have no share in the happiness of the (26:128). What is the meaning here? If we take it in a general sense, it means that
Hereafter. And vile was the price for which they did Allah's Message from age to age is always the same, but that its form may differ
according to the needs and exigencies of the time. That form was different as
sell their souls, if they but knew! given to Moses and then to Jesus and then to Muhammad. Some commentators
103 . This is a continuation of the argument in 2:101. The People of the Book, apply it also to the Ay at of the Qur'an. There is nothing derogatory in this if we
instead of sticking to the plain Books of Revelations, and seeking to do the will of believe in progressive revelation. In 3:7 we are told distinctly about the Qur'an,
Allah, ran after all sorts of occult knowledge, most of which was false and evil. that some of its verses are clear (and of established meaning), and others are not
Many wonderful tales of occult power attributed the power of Solomon to magic. entirely clear, and it is mischievous to treat the verses that are not entirely clear
But Solomon dealt in no arts of evil. It was the powers of evil that pretended to and to follow them (literally). On the other hand, it is absurd to treat such a verse
force the laws of nature and the will of Allah; such a pretence is plainly as 2:115 as if it were abrogated by 2:144 about Qiblah.
blasphemy.
There may be express abrogation, or there may be "causing or permitting to
104 Harut and Marut lived in Babylon , a very ancient seat of science, especially forget." How many good and wise institutions gradually become obsolete by afflux
the science of astronomy. The period may be supposed to be anywhere about the of time? Then there is the gradual process of disuse or forgetting in evolution.
time when the ancient Eastern Monarchies were strong and enlightened: probably This does not mean that eternal principles change. It is only a sign of Allah's
even earlier, as Marutu or Marduk was a deified hero afterwards worshipped as a infinite power that His creation should take so many forms and shapes not only in
god of magic in Babylon . Being good men, Harut and Marut of course dabbled the material world but in the world of man's thought and expression.
in nothing evil, and their hands were certainly clean of fraud. But knowledge and
the arts, if learned by evil men, can be applied to evil uses . The evil ones, besides 107.Knowest thou not that to Allah belongeth the
their fraudulent magic, also learnt a little of this true science and applied it to evil dominion of the heavens and the earth? And besides
uses. Harut and Marut did not withhold knowledge, yet never taught anyone
without plainly warning them of the trial and temptation of knowledge in the Him ye have neither patron nor helper.
hands of evil men. Being men of insight, they also saw the blasphemy that might
rise to the lips of the evil ones puffed up with science and warned them against it.
16
108.Would ye question your Messenger as Moses(108) them? It was not fitting that such should themselves
was questioned of old? but whoever changeth from enter them except in fear. For them there is nothing
Faith to Unbelief, Hath strayed without doubt from the but disgrace in this world, and in the world to come,
even way(109). an exceeding torment.
108 Moses was constantly harassed with foolish, impertinent, or disingenuous 117 There were actually Pagans in Makkah who tried to shut out Muslim Arabs
questions by his own people. We must not follow that bad example. In spiritual from the Ka'bah, the universal place of Arab worship. The Pagans themselves
matters, posers do no good: questions should be asked only for real instruction. called it the House of Allah. With what face could they exclude the Muslims, who
wanted to worship the true Allah instead of worshipping idols? If these Pagans had
109 "Even way": the Arabic word saw a 'a signifies smoothness as opposed to succeeded, they would only have caused violent divisions among the Arabs and
roughness; symmetry as opposed to want of plan; equality or proportion as destroyed the sanctity and the very existence of the Ka'bah. This verse, taken in a
opposed to want of design; rectitude as opposed to crookedness; a mean as general sense, establishes the principle of freedom of worship in a public mosque
opposed to extremes; and fitness for the object held in view as opposed to or place dedicated to the worship of Allah. This is recognised in Muslim law. (R).
faultiness. (Cf. n .711).
115. To Allah belong the east and the West:
109. Quite a number of the People of the Book wish they Whithersoever ye turn, there is Allah's
could Turn you (people) back to infidelity after ye countenance(118). For Allah is all-Embracing, all-
have believed, from selfish envy, after the Truth hath Knowing.
become Manifest unto them: But forgive and
118 That is, you will face Allah whichsoever direction you turn your face. See note
overlook(110), Till Allah accomplish His purpose; for 2:112 above. (R).
Allah Hath power over all things(112).
110 Three words are used in the Qur'an, with a meaning akin to "forgive", but each 116. They say: "(Allah) hath begotten a son" :Glory be to
with a different shade of meaning. 'Afa (here translated "forgive") means to forget, Him.-Nay, to Him belongs all that is in the heavens
to obliterate from one's mind. Safaha (here translated "overlook") means to turn and on earth: everything renders worship to
away from, to ignore, to treat a matter as if it did not affect one. Ghafara (which
Him(119).
does not occur in this verse) means to cover up something as Allah does to our
sins with His grace: this word is particularly appropriate in Allah's attribute to 119 It is a derogation from the glory of Allah-in fact it is blasphemy — to say that
Ghaffar. the One who forgives again and again. Allah begets sons, like a man or an animal. The Christian doctrine is here
emphatically repudiated. If words have any meaning, it would mean an attribution
112 Note how this phrase, seemingly repeated from 2:106 and occurring in many to Allah of a material nature, and of the lower animal functions of sex. (R). (Cf
other places, has an appropriate signification in each place. In 2:106 we were told .39:4).
about progressive revelation, how the same thing may take different forms, and
seeming human infirmity contribute to the fulfillment of Allah's design, for Allah's
power is unlimited. Here we are told to be patient and forgiving against envy and 117.To Him is due the primal origin of the heavens and
injustice: this too may be fulfilling Allah's purpose, for His power is infinite. the earth(120): When He decreeth a matter, He saith
to it: "Be," and it is.
110.And be steadfast in prayer and regular in charity:
120 The previous verse told us that everything in heaven and earth celebrates the
And whatever good ye send forth for your souls(113) glory of Allah. Lest anyone should think that the heavens and the earth were
before you, ye shall find it with Allah. for Allah sees themselves primeval and eternal, we are now told that they themselves are
Well all that ye do. creatures of Allah's will and design. Cf. 6:102, where the word bada'a is used as
here for the creation of the heavens and the earth, and kh alaqa is used for the
113 Cf. 2:95n. 100. creation of all things. Bada'a goes back to the very primal beginning, as far as we
can conceive it. The materialists might say that primeval matter was eternal: other
111.And they say: "None shall enter Paradise unless he things, i.e., the forms and shapes as we see them now, were called into being at
be a Jew or a Christian." Those are their (vain) some time or other, and will perish. When they perish, they dissolve into primeval
matter again, which stands at the base of all existence. We go further back. We say
desires. Say: "Produce your proof if ye are truthful." that if we postulate such primeval matter, it owes its origin itself to Allah, Who is
the final basis of existence, the Cause of all Causes. If this is conceded, we
112.Nay,-whoever submits His whole self(114) to Allah proceed to argue that the process of Creation is not then completed. "All things in
and is a doer of good,- He will get his reward with his the heavens and on the earth" are created by gradual processes. In "things" we
Lord; on such shall be no fear, nor shall they include abstract as well as material things. We see the abstract things and ideas
actually growing before us. But that also is Allah's creation, to which we can apply
grieve(115). the word khalaqa, for in it is involved the idea of measuring, fitting it into a
114 The word translated "self is Wajh, a comprehensive Arabic word. It means (1) scheme of other things. Cf. 54:49; also 25:59. Here comes in what we know as the
literally face, but it may imply (2) countenance or favour, as in 92:20; (3) honour, process of evolution. On the other hand, the "amr" (=Command, Direction,
glory. Presence as applied to Allah, as in 4:72; (4) cause, sake ("for the sake of) as Design) is a single thing, unrelated to Time, "like the twinkling of an eye" (54:50).
in 76:8; (5) the first part, the beginning, as in 3:71; (6) nature, inner being, essence, Another word to note in this connection is ja'ala "making" which seems to imply
self, as in 5 :111, 27:88, and perhaps also 55:27. Here I understand meaning 6; new shapes and forms, new dispositions, as the making of the Signs of the Zodiac
the face expresses the personality or the whole inner self of man. (Cf. 7:29 and n. in the heavens, or the setting out of the sun and moon for light, or the
1010) (R). establishment of the succession of day and night (25:61-62). A Further process
with regard to the soul is described in the word saww a , bringing it to perfection
115 This phrase comes in aptly in its own context many times. In this Surah it (91:7) but this we shall discuss in its place. Fatara (42:11) implies, like bada'a, * '
occurs in 2:38 , 62, 112, 262,274. and 277. (R). the creating of a thing out of nothing and after no pre-existing similitude, but
perhaps fatara implies the creation of primeval matter to which further processes
113. The Jews say: "The Christians have naught (to have to be applied later, as when one prepares dough but leaves the leavening to
be done after. Badaa , 30:27, implies beginning the process of creation: this is
stand) upon; and the Christians say: "The Jews have made further clear in 32:7 where the beginning of the creation of pristine man
naught (To stand) upon." Yet they (Profess to) study from clay refers to his physical body, leaving the further processes of reproduction
the (same) Book. Like unto their word is what those and the breathing in of the soul to be described in subsequent verses. Lastly,
say who know not(116); but Allah will judge between bara'a is creation implying liberation from pre-existing matter or circumstance,
e.g., man's body from clay (59:24) or a calamity from previously existing
them in their quarrel on the Day of Judgment. circumstances (57:22). See also 6:94 n. 916; 6:98 n. 923; 59:24 nn. 5405-6. (Ed.)
116 It is a sure sign of ignorance and prejudice when you study the same book as
another or a similar one and yet are absolutely intolerant of the meaning which the 118. Say those without knowledge: "Why speaketh not
other draws from it. You should know better, but you speak like the ignorant. In Allah unto us? or why cometh not unto us a Sign?" So
this case the primary reference in the word "ignorant" may be to the Pagan Arabs.
said the people before them words of similar import.
114.And who is more unjust than he who forbids(117) Their hearts are alike. We have indeed made clear the
Signs unto any people who hold firmly to Faith (in
that in places for the worship of Allah, Allah.s name
their hearts).
should be celebrated?-whose zeal is (in fact) to ruin
17
126 Four rites are here enumerated, which have now acquired a technical
119. Verily We have sent thee in truth as a bearer of glad meaning. (1) Compassing the sacred territory, or going round the Ka'bah: Taw a f.
tidings and a warner: But of thee no question shall be (2) Retiring to the place as a spiritual retreat, for contemplation and prayer: I'tikaf.
asked of the Companions of the Blazing Fire. (3) The posture of bending the back in prayer: Ruku' (4) The posture of
prostrating oneself on the ground in prayer: Sujud. The protection of the holy
120.Never will the Jews or the Christians be satisfied territory is for all, but special cleanliness and purity is required for the sake of the
devotees who undertake these rites. (R).
with thee unless thou follow their form of religion.
Say: "The Guidance of Allah,-that is the (only) 126. And remember Abraham said: "My Lord, make this a
Guidance." Wert thou to follow their desires after the
City of Peace(127), and feed its people with
knowledge which hath reached thee, then wouldst
fruits(128),-such of them as believe in Allah and the
thou find neither Protector nor helper against Allah.
Last Day." He said: "(Yea), and such as reject Faith,-
121. Those to whom We have sent the Book study it as it for a while will I grant them their pleasure, but will
soon drive them to the torment of Fire,- an evil
should be studied: They are the ones that believe
destination (indeed)!"
therein: Those who reject faith therein,- the loss is
their own. 127 The root salama in the word Islam implies (among other ideas) the idea of
Peace and therefore when Makkah is the city of Islam , it is also the City of Peace
122.O Children of Israel! call to mind the special favour . The same root occurs in the latter part of the name Jerusalem , the Jewish City of
Peace. When the day of Jerusalem passed (see verse 134 or 141 below). Makkah
which I bestowed upon you, and that I preferred you became the "New Jerusalem" — or rather the old and original "City of Peace "
to all others (for My Message). restored and made universal.
123. Then guard yourselves against a-Day when one soul 128 The territory of Makkah is barren and rocky, compared with, say, Ta'if, a city
to the east of Makkah. A prayer for the prosperity of Makkah therefore includes a
shall not avail another, nor shall compensation be prayer for the good things of material life. (R).
accepted from her nor shall intercession profit her nor
shall anyone be helped (from outside)(122). 127. And remember Abraham and Ismaíl raised the
122 Verses 122-123 repeat verses 47-48 (except for a slight verbal variation in foundations of the House (With this prayer): "Our
2:123, which does not affect the sense). The argument about the favours to Israel Lord! Accept (this service) from us: For Thou art the
is thus beautifully rounded off, and we now proceed to the argument in favour of All-Hearing, the All-knowing.
the Arabs as succeeding to the spiritual inheritance of Abraham. (Cf. 2:254).
128. "Our Lord! make of us Muslims, bowing to Thy
124.And remember that Abraham was tried by his Lord (Will), and of our progeny a people Muslim, bowing to
with certain commands(123), which he fulfilled: He Thy (will); and show us our place for the celebration
said: "I will make thee an Imam(124) to the Nations." of (due) rites; and turn unto us (in Mercy); for Thou
He pleaded: "And also (Imams) from my offspring!" art the Oft-Returning, Most Merciful.
He answered: "But My Promise is not within the reach
of evil-doers." 129. "Our Lord! send amongst them a Messenger of their
123 Kalimat literally "words": here used in the sense of Allah's Will or Decree or own, who shall rehearse Thy Signs to them and
Purpose. This verse may be taken to be the sum of the verses following. In instruct them in scripture and wisdom, and sanctify
everything Abraham fulfilled Allah's wish: he purified Allah's house; he built the them: For Thou art the Exalted in Might, the
sacred refuge of the Ka'bah; he submitted his will to Allah's, and thus became the
Wise(129)."
type of Islam. He was promised the leadership of the world; he pleaded for his
progeny, and his prayer was granted, with the limitation that if his progeny was 129 How beautiful this prayer is, and how aptly it conies in here in the argument!
false to Allah, Allah's promise did not reach the people who proved themselves Such Paganism or star-worship or planet-worship as there was in Abraham's time
false. was first cleared out of Makkah by Abraham, This is the chief meaning of
"sanctification" or "purification" in 2:125, although of course physical cleanliness is
124 Imam: the primary sense is that of being foremost: hence it may mean: (1) (in physical conditions) a necessary element of purification in the higher sense.
leader in religion; (2) leader in congregational prayer; (3) model, pattern, example; Abraham and his elder son Isma'il then built the Ka'bah and established the rites
(4) a book of guidance and instruction ( 11:17 ); (5) a book of evidence or record and usages of the sacred city. He was thus the founder of the original Islam (which
(36:12). Here, meanings 1 and 3 are implied. In 9:12 the word is applied to is as old as mankind) in Arabia . As becomes a devout man, he offers and
leaders of Unbelief or Blasphemy. dedicates the work to Allah in humble supplication, addressing Him as the All-
Hearing and the All-Knowing. He then asks for a blessing on himself and progeny
125. Remember We made the House(125) a place of generally, both the children of his eldest-born Ism a' il and his younger son Isaac.
assembly for men and a place of safety; and take ye With prophetic vision he foresees that there will be corruption and backsliding in
both branches of his family: Makkah will house 360 idols, Jerusalem will become
the station of Abraham as a place of prayer; and We
a harlot city (Ezekiel 16:15 ), a city of abomination. But the light of Islam will
covenanted with Abraham and Ismaíl, that they shine, and reclaim the lost people in both branches and indeed in all the world.
should sanctify My House for those who compass it So he prays for Allah's mercy, addressing Him as the Oft-Returning, Most
round, or use it as a retreat, or bow, or prostrate Merciful. And finally he foresees in Makkah a Prophet teaching the people as one
themselves (therein(126) in prayer). "of their own." and in their own beautiful Arabic language: he asks for a blessing on
Muhammad's ministry, appealing to the Power and Wisdom of Allah.
125 The Ka'bah, the House of Allah. Its foundation goes back by Arab tradition
to Abraham. Its fourfold character is here referred to (1) It was the centre to 130.And who turns away from the religion of Abraham
which all the Arab tribes resorted for trade, for poetic contests, and for worship.
(2) It was sacred territory, and was respected by friend and foe alike. At certain but such as debase their souls with folly? Him We
seasons, all fighting was and is forbidden within its limits, and even arms are not chose(130) and rendered pure in this world: And he
allowed to be carried, and no game or other thing is allowed to be killed. Like the will be in the Hereafter in the ranks of the Righteous.
Cities of Refuge under the Mosaic Dispensation, to which manslayers could flee
(Num. 35:6), or the Sanctuaries in Mediaeval Europe, to which criminals could 130 Istafa chose: chose because of purity; chose and purified. It is the same root
not be pursued. Makkah was recognised by Arab custom as inviolable for the from which Mustafa is derived, one of the titles of Muhammad.
pursuit of revenge or violence. (3) It was a place of prayer: even to-day there is a
Station of Abraham. (4) It must be held pure and sacred for all purposes. 131. Behold! his Lord said to him: "Bow (thy will to Me):"
He said: "I bow (my will) to the Lord and Cherisher of
Though the verse as a whole is expressed in the First Person Plural, the House is
called "My House," to emphasise the personal relation of Allah, the One True
the Universe."
God, to it, and repudiate the Polytheism which defiled it before it was purified
again by Muhammad. (R). (Cf. nn.2797-2798). 132.And this was the legacy that Abraham left to his
sons, and so did Jacob; "Oh my sons! Allah hath
18
chosen the Faith for you; then die not except in the 137 Sibghah: the root-meaning implies a dye or colour; apparently the Arab
Christians mixed a dye or colour in the baptismal water, signifying that the
Faith of Islam."
baptized person got a new colour in life. [We do not believe that it is necessary to
be baptized to be saved. Eds.].
133. Were ye witnesses(131) when death appeared
before Jacob? Behold, he said to his sons: "What will 139. Say: Will ye dispute with us about Allah, seeing that
ye worship after me?" They said: "We shall worship He is our Lord and your Lord; that we are responsible
Thy Allah and the Allah of thy fathers(132), of for our doings and ye for yours; and that We are
Abraham, Ismaíl and Isaac,- the one (True) Allah. To sincere (in our faith) in Him?
Him we bow (in Islam)."
131 The whole of the Children of Israel are called to witness one of their slogans, 140. Or(138) do ye say that Abraham, Ismaíl Isaac,
that they worshipped "the God of their fathers." The idea in their minds got Jacob and the Tribes were Jews or Christians? Say: Do
narrowed down to that of a tribal God. But they are reminded that their ancestors ye know better than Allah. Ah! who is more unjust
had the principle of Islam in them — the worship of Allah, the One True and than those who conceal the testimony they have from
Universal God. The death-bed scene is described in Jewish tradition,
Allah. but Allah is not unmindful of what ye do!
132 "Fathers" means ancestors, and includes uncles, grand-uncles, as well as direct
ascendants. 138 The alternative is with the question in the last verse. Do you dispute with us
although we worship the same God as you and claim that ours is the same religion
as that of your ancestors? Or do you really assert that Abraham and his son and
134. That was a people that hath passed away. They shall his sons' sons, who founded the Tribes long before Moses, followed your Jewish
reap the fruit of what they did, and ye of what ye do! religion as you know it? History of course proves that claim absurd. If the
Of their merits there is no question in your case(133)! Christians claim that these Patriarchs knew of and followed the teaching of Jesus,
the claim is still more absurd — except in the sense of Islam that Allah's teaching is
133 I have made a free paraphrase of what would read literally: 'Ye shall not be one in all ages.
asked about what they used to do." On the Day of Judgement each soul would
have to answer for its own deeds: it cannot claim merit from others, nor be
answerable for the crimes or sins of others- Here the argument is: if the Jews or
141. That was a people that hath passed away. They shall
Christians claim the merits of Father Abraham and the Patriarchs or of Jesus, we reap the fruit of what they did, and ye of what ye do!
cannot follow them. Because there were righteous men in the past, it cannot help Of their merits there is no question in your case(139):
us unless we are ourselves righteous. The doctrine of personal responsibility is a
cardinal feature of Islam. (Cf. n.1895). 139 Verse 134 began a certain argument, which is now rounded off in the same
words in this verse. To use a musical term, the motif is now completed. The
argument is that it is wrong to claim a monopoly for Allah's Message: it is the same
135. They say: "Become Jews or Christians if ye would be peoples and in all ages: if it undergoes local variations or variations according to
guided (To salvation)." Say thou: "Nay! (I would times and seasons those variations pass away. This leads to the argument in the
rather) the Religion of Abraham the True(134), and he remainder of the Surah that with the renewal of the Message and the birth of a
new people, a new symbolism and new ordinances become appropriate, and they
joined not gods with Allah."
are now expounded.
134 Hanif: inclined to right opinion, orthodox (in the literal meaning of the Greek
words.), firm in faith, sound and well-balanced, true. Perhaps the last word, True, 142.The fools among the people(140) will say: "What
sums up most of the other shades.
hath turned them from the Qiblah(141) to which they
The Jews, though taught Unity, went after false gods, and the Christians invented were used?" Say: To Allah belong both east and West:
the Trinity or borrowed it from Paganism. We go back to pure, han if doctrine of He guideth whom He will to a Way that is straight.
Abraham, to live and die in faith in the One True God.
140 Nas = People, the unthinking multitude that sway to and fro, instead of being
136. Say ye: "We believe in Allah, and the revelation firm in Allah's Way. The reference here is to the idolaters, the Hypocrites, and
the party of Jews who were constantly seeking to "entangle in their talk." Al
given to us, and to Abraham, Ismaíl, Isaac, Jacob, Mustafa and his disciples in Madinah even as the Pharisees and the Sadducees of
and the Tribes, and that given to Moses and Jesus, and Jesus's day tried to entangle Jesus (Matt. 22:15 , 23).
that given to (all) prophets from their Lord: We make
141 Qiblah = the direction to which Muslims turn in prayer. Islam lays great stress
no difference between one and another of them: And on social prayer in order to emphasise our universal Brotherhood and mutual
we bow to Allah (in Islam)(135)." cooperation. For such prayer, order, punctuality, precision, symbolical postures,
and a common direction are essential, so that the Imam (leader) and all his
135 Here we have the Creed of Islam: to believe in (1) the One Universal God, congregation may face one way and offer their supplications to Allah. In the early
(2) the Message to us through Muhammad and the Signs (ayat) as interpreted on days, before they were organised as a people, they followed as a symbol for their
the basis of personal responsibility, (3) the Message delivered by other Teachers Qjhlah the sacred city of Jerusalem , sacred both to the Jews and the Christians,
in the past. These are mentioned in three groups: (1) Abraham, Isma'il, Isaac, the people of the Book. This symbolised their allegiance to the continuity of
Jacob and the Tribes: of these Abraham had apparently a Book (87:19) and the Allah's revelation. When, despised and persecuted, they were turned out of
others followed his tradition: (2) Moses and Jesus, who each left a scripture; these Makkah and arrived in Mad i nah. Al Mustafa under divine direction began to
scriptures are still extant though not in their pristine form; and (3) other scriptures, organise its people as an Ummah, an independent people, with laws and rituals of
Prophets, or Messengers of Allah, not specifically mentioned in the Qur'an their own. At that stage the Ka'bah was established as Qiblah, thus going back to
(11:78). We make no difference between any of these. Their Message (in the earliest centre, with which the name of Abraham was connected, and
essentials) was one, and that is the basis of Islam. (Cf. 3:84 and 4:163). traditionally also the name of Adam. Jerusalem still remained (and remains)
sacred in the eyes of Islam on account of its past, but Islam is a progressive
137.So if they believe as ye believe, they are indeed on religion, and its new symbolism enabled it to shake off the tradition of a dead past
the right path; but if they turn back, it is they who are and usher in the era of untrammeled freedom dear to the spirit of Arabia . The
in schism; but Allah will suffice thee as against change took place about 16 1/2i months after Hijrah.
them(136), and He is the All-Hearing, the All-
Knowing.
143.Thus(142), have We made of you an Ummat justly
balanced(143), that ye might be witnesses(144) over
136 We are thus in the true line of those who follow the one and indivisible the nations, and the Messenger a witness over
Message of the One Allah, wherever delivered. If others narrow it or corrupt it, it
yourselves; and We appointed the Qibla to which thou
is they who have left the faith and created a division or schism. But Allah sees and
knows all. And He will protect His own, and His support will be infinitely more wast used, only to test those who followed the
precious than the support which men can give. Messenger from those who would turn on their
heels(145) (From the Faith). Indeed it was (A change)
138.(Our religion is) the Colour of Allah(137): And who momentous, except to those guided by Allah. And
can baptize better than Allah. And it is He Whom we never would Allah Make your faith of no effect(146).
worship. For Allah is to all people Most surely full of kindness,
Most Merciful.
19
142 Thus : By giving you a Qiblah of your own, most ancient in history, and most The Jews and Christians had a glimmering of the Qiblah idea, but in their attitude
modern as a symbol of your organisation as a new nation (Ummah) . of self-sufficiency they were not likely to welcome the Qiblah idea as perfected in
Islam. Nor is Islam, after the fuller knowledge which it has received, likely to
143 Justly balanced : The essence of Islam is to avoid all extravagances on either revert to the uncertain, imperfect, and varying ideas of orientation held previously.
side. It is a sober, practical religion. But the Arabic word (wasat) also implies a
touch of the literal meaning of Intermediacy. Geographically, Arabia is in an
intermediate position in the Old World , as was proved in history by the rapid A very clear glimpse of the old Jewish practice in the matter of the Qiblah and the
expansion of Islam, north, south, west and east. importance attached to it is found in the book of Daniel. 6:10. Daniel was a
righteous man of princely lineage and lived about 506-538 B.C. He was carried off
144 Witnesses. When two persons dispute, they advance extravagant claims. A
to Babylon by Nebuchadnezzar, the Assyrian, but was still living when Assyria was
just witness comes between them, and brings the light of reason to bear on them,
overthrown by the Medes and Persians. In spite of the "captivity" of the Jews,
pruning all their selfish extravagances. So the mission of Islam is to curb, for
Daniel enjoyed the highest offices of state at Babylon , but he was ever true to
instance, the extreme formalism of the Mosaic law and the extreme "other-
Jerusalem . His enemies (under the Persian monarch) got a penal law passed
worldliness" professed by Christianity. The witness must be unselfish, equipped
against any one who "asked a petition of any god or man for 30 days" except the
with first-hand knowledge, and ready to intervene in the cause of justice. Such is
Persian King. But Daniel continued true to Jerusalem . "His windows being open
the position claimed by Islam among rival systems. Similarly, within Islam itself,
in his chamber to wards Jerusalem , he kneeled upon his knees three times a day,
the position of witness to whom disputants can appeal is held by Muhammad Al
and prayed, and gave thanks before his God, as he did aforetime."
Mustafa. (Cf. 4:135, 5:44 , and 5:8).
145 The Qiblah of Jerusalem might itself have seemed strange to the Arabs, and 146. The people of the Book know this as they know their
the change from it to the Ka'bah might have seemed strange after they had own sons(151); but some of them conceal the truth
become used to the other. In reality one direction or another, or east or west, in
itself did not matter. What mattered was the sense of discipline, on which Islam which they themselves know.
lays so much stress: which of us is willing to follow the directions of the chosen 151 The People of the Book should have known all this as well as "they knew
Prophet of Allah? Mere quibblers about non-essential matters are tested by this. their own sons," as their past traditions and teaching should have made them
(R) . receptive of the new Message. Some commentators construe the demonstrative
pronoun "this" to refer to the Prophet. In that case the interpretation would be:
146 What became of prayer with the Jerusalem Qiblah? It was equally efficacious
The People of the Book know Muhammad as well as they know their own sons;
before the new Qiblah was ordained. Allah regards our faith: every act of true and
they know him to be true and upright, they know him to be in the line of
genuine faith is efficacious with Him, even if formalists pick holes in such acts.
Abraham: they know him to correspond to the description of the prophet foretold
among themselves; but selfishness induces some of them to act against their own
144. We see the turning of thy face (for guidance) To the knowledge and conceal the truth.
heavens(147): now Shall We turn thee to a Qiblah that
shall please thee. Turn then Thy face in the direction 147.The Truth is from thy Lord(152); so be not at all in
of the sacred Mosque(148): Wherever ye are, turn doubt.
your faces in that direction. The people of the
152 Truth only comes from Allah, and it remains truth, however men might try to
Book(149) know well that that is the truth from their conceal it or throw doubts on it.
Lord. Nor is Allah unmindful of what they do.
147 This shows the sincere desire of Al Mustafa to seek light from above in the 148.To each is a goal to which Allah(153) turns him;
matter of the Qiblah. Until the organisation of his own People into a well - knit then strive together (as in a race) Towards all that is
community, with its distinctive laws and ordinances, he followed a practice based good. Wheresoever ye are, Allah will bring you
on the fact that the Jews and Christians looked upon Jerusalem as a sacred city.
Together. For Allah Hath power over all things.
But there was no universal Qiblah among them. Some Jews turned towards
Jerusalem , especially during the Captivity, as we shall see later. At the time of our 153 The question is how we are to construe the pronoun, huwa, in the original.
Prophet, Jerusalem was in the hands of the Byzantine Empire , which was The alternative translation would be: "To each is a goal to which he turns." The
Christian. But the Christians oriented their churches to the East (hence the word simile of life being a race in which we all zealously run forward to the one goal, viz
"orientation"), which is a point of the compass, and not the direction of any sacred ., the goal of good, may be applied individually and nationally. This supplies
place. The fact of the altar being in the East does not mean that every worshipper another argument of the Ka'bah Qiblah, viz., the unity of goal, with diversity of
has his face to the east: for, according at least to modern practice, the seats in a races, traditions and temperaments.
church are so placed that different worshippers may face in different directions.
The Preacher of Unity naturally wanted, in this as in other matters, a symbol of
complete unity, and his heart was naturally delighted when the Qiblah towards the
149.From whencesoever Thou startest forth(154), turn
Ka'bah was settled. Its connection with Abraham gave it great antiquity: its Thy face in the direction of the sacred Mosque; that is
character of being an Arab centre made it appropriate when the Message came in indeed the truth from the Lord. And Allah is not
Arabic, and was preached through the union of the Arabs; at the time it was unmindful of what ye do.
adopted, the little Muslim community was shut out of it, being exiles in Mad i nah,
but it became a symbol of hope and eventual triumph, of which Muhammad lived 154 The simile of a race is continued, and so the Qiblah command is repeated
to see the fulfillment; and it also became the centre and gathering ground of all from that point of view In 2:144 it was mentioned as the new symbol of the new
peoples in the universal pilgrimage, which was instituted with it. nation (Muslim); now it is shown as the symbol of Good, at which we should all
aim, from whichever point we started. e.g. as Jews or Christians, or our individual
148 The Sacred Mosque: i.e. the mosque wherein the Ka'bah is located, in the point of view; the Qiblah will unite us as a symbol of the Goal of the Future. In
sacred city of Makkah . It is not correct to suggest that the command making the 2:150 below, it is repeated; first for the individual, on the ground of uniformity
Ka'bah the Qiblah abrogates 2:115, where it is stated that East and West belong to and the removal of all occasions of dispute and argument; and secondly for the
Allah. This is perfectly true at all times, before and after the institution of the Muslim people, on the same ground, as a matter of discipline. There is another
Qiblah. As if to emphasise this, the same words about East and West are repeated little harmony in the matter of the repetitions. Note that the race and starting point
in this very passage, see 2:142 above. Where the Itqan mentions mansukh in this argument begins at 2:149 and is rounded off in the first part of 2:150; while the
connection, I am sorry I cannot follow that opinion, unless mansukh is defined in national and general argument beginning at 2:144 is rounded off in the latter part
a special way, as some of the commentators do. (R). of 2:150. The latter argument includes the former, and is more widely worded:
"wheresoever ye are"; which in the Arabic expression would imply three things: in
149 Glimmerings of such a Qiblah were already foreshadowed in Jewish and
whatever circumstances ye are, or at whatever time ye are, or in whatever place ye
Christian practice but its universality was only perfected in Islam.
are. I have spoken before of a sort of musical harmony in verbal repetitions: here
there is a sort of pictorial harmony, as of a larger circle symmetrically including a
145. Even if thou wert to bring to the people of the Book smaller concentric circle.
all the Signs (together), they would not follow Thy
Qiblah; nor art thou going to follow their Qiblah; nor 150. So from whencesoever Thou startest forth, turn Thy
indeed will they follow(150) each other´s Qiblah. If face in the direction of the sacred Mosque; and
thou after the knowledge hath reached thee, Wert to wheresoever ye are, Turn your face thither: that there
follow their (vain) desires,-then wert thou Indeed be no ground of dispute against you among the
(clearly) in the wrong. people, except those of them that are bent on
150 See n. 147 to 2:144 above.
wickedness; so fear them not, but fear Me; and that I
may complete My favours on you, and ye May (consent
to) be guided;
20
these places during the Pilgrimage. As a matter of fact they should have known
151.A similar (favour have ye already received)(155) in that the Ka'bah (the House of Allah) had been itself defiled with idols, and was
that We have sent among you a Messenger of your sanctified again by the purity of Muhammad's life and teaching. The lesson is that
own, rehearsing to you Our Signs, and sanctifying you, the most sacred things may be turned to the basest uses; that we are not therefore
and instructing you in Scripture and Wisdom, and in necessarily to ban a thing misused; that if our intentions and life are pure, Allah
will recognise them even if the world cast stones at us because of some evil
new knowledge. associations which they join with what we do, or with the people we associate with,
155 This verse should be read with 2:150, of which the sentence is here or with the places which claim our reverence.
completed. The argument is that in the grant of the Ka'bah Qiblah, Allah was
161 The House = the Sacred Mosque, the Ka'bah. The Season of regular Hajj
perfecting religion and fulfilling the prayer for the future made by Abraham. That
culminates in the visit to Arafat on the ninth day of the month of Dhual Hijj ah,
prayer was threefold: (1) That Makkah should be a sacred Sanctuary (2:126): (2)
followed by the circumambulation of Ka'bah. A visit to the Sacred Mosque and
that a truly believing (Muslim) nation should be raised, with places of devotion
the performance of the rites of pilgrimage at any other time is called an 'Umrah.
there (2:128); and (3) that a Messenger should be sent among the Arabs with
The symbolic rites are the same in either case, except that the 'Arafat rites are
certain qualities (2:129), which are set out there and again repeated here to
omitted in the 'Umrah. The Safa and Marwah are included among the
complete the argument.
Monuments, as pointing to one of the highest of Muslim virtues. ( Cf. 5:2).
152.Then do ye remember(156) Me; I will remember 162 The impulse should be to Good; if once we are sure of this, we must obey it
you. Be grateful to Me, and reject not Faith. without hesitation, whatever people may say.
156 The word "remember" is too pale a word for dh ikr, which has now acquired a 159.Those who conceal the clear (Signs) We have sent
large number of associations in our religious literature. In its verbal signification it
implies; to remember; to praise by frequently mentioning; to rehearse; to celebrate
down, and the Guidance, after We have made it clear
or commemorate; to make much of; to cherish the memory of as a precious for the people in the Book,-on them shall be Allah.s
possession. (R). (Cf: 2:31 ). curse, and the curse of those entitled to curse(163)-
163 Those entitled to curse: i.e., angels and mankind (see 2:161 below): the
153. O ye who believe! seek help with patient cursed ones will deprive themselves of the protection of Allah and of the angels,
perseverance(157) and prayer; for Allah is with those and of the good wishes of mankind, because by contumaciously rejecting Faith,
who patiently persevere. they not only sin against Allah but are false to their own manhood, which Allah
created in the "best of moulds" (Q. 95:4). The terrible curses denounced in the
157 See 2:45 and n. 61. An additional meaning implied in sabr is self-restraint. Old Testament are set out in Deut. 28:15-68. There is one difference. Here it is
Haqq a ni defines it in his Tafsir as following Reason and restraining Fear, Anger, for the deliberate rejection of Faith, a theological term for the denying of our
and Desire. What can be a higher reward for patience, perseverance, self-restraint higher nature. There it is for a breach of the least part of the ceremonial Law. (R).
and constancy than that Allah should be with us? For this promise opens the door
to every kind of spiritual well-being. (Cf. n.158 and n. 1877).
160.Except those who repent and make amends and
154. And say not of those who are slain in the way(158) openly declare (the Truth): To them I turn; for I am
Oft-returning, Most Merciful.
of Allah. "They are dead." Nay, they are living, though
ye perceive (it) not. 161.Those who reject Faith, and die rejecting,- on them
158 The "patient perseverance and prayer" mentioned in the last verse is not mere is Allah.s curse, and the curse of angels, and of all
passivity. It is active striving in the way of Truth, which is the way of Allah. Such mankind;
striving is the spending of one's self in Allah's way, either through our property or
through our own lives, or the lives of those nearest and dearest to us, or it may be
the loss of all the fruits of a lifetime's labour not only in material goods but in
162.They will abide therein(164): Their penalty will not
some intellectual or moral gain, some position which seemed in our eyes to be be lightened, nor will respite be their (lot).
eminently desirable in itself, but which we must cheerfully sacrifice if necessary for
164 Therein = in the curse. A curse is not a matter of words: it is a terrible
the Cause. With such sacrifice, our apparent loss may be our real gain; he that
spiritual state, opposite to the state of Grace. Can man curse? Not of course in the
loses his life may really gain it; and the rewards or "fruits" that seem lost were mere
same sense in which we speak of the curse of Allah. A mere verbal curse is of no
impediments on our path to real inward progress. (R). (Cf. 3:169).
effect. Hence the English saying: "A causeless curse will not come." But if men are
oppressed or unjustly treated, their cries can ascend to Allah in prayer, and then it
155. Be sure we shall test you with something of fear and becomes Allah's "wrath" or curse, the deprivation of Allah's Grace as regards the
hunger, some loss in goods or lives or the fruits (of wrongdoer.
your toil), but give glad tidings(159) to those who
patiently persevere, 163.
163. And your Allah is One Allah. There is no god but He,
Most Gracious, Most Merciful(165).
159 The glad tidings are the blessings of Allah in 2:157 or (which is the same
thing) the promise in 2:153 that Allah will be with them. 165 Where the terrible consequences of Evil, i.e., the rejection of Allah, are
mentioned, there is always stress laid on Allah's attributes of Grace and Mercy. In
156. Who say, when afflicted with calamity: "To Allah We this case Unity is also stressed, because we have just been told about the Qiblah
symbol of unity and are about to pass the theme of unity in diversity, in Nature
belong, and to Him is our return":- and in the social laws of human society.
157.They are those on whom (Descend) blessings from

164. Behold! in the creation of the heavens and the earth;
Allah, and Mercy, and they are the ones that receive
in the alternation of the night and the day; in the
guidance.
sailing of the ships through the ocean for the profit of
158. Behold! Safa and Marwa are among the mankind; in the rain which Allah Sends down from the
skies, and the life which He gives therewith to an
Symbols(160) of Allah. So if those who visit the
earth that is dead; in the beasts of all kinds that He
House(161) in the Season or at other times, should
scatters through the earth; in the change of the winds,
compass them round, it is no sin in them. And if any
and the clouds which they Trail like their slaves
one obeyeth his own impulse to good(162),- be sure
between the sky and the earth;- (Here) indeed are
that Allah is He Who recogniseth and knoweth.
Signs for a people that are wise.
160 The virtue of patient perseverance in faith leads to the mention of two
symbolic monuments of that virtue. These are the two little hills of Safa and 165.Yet there are men who take (for worship) others
Marwah now absorbed in the city of Makkah , and close to the well of Zamzam.
besides Allah, as equal (with Allah.: They love them as
Here, according to tradition, the lady Hajar, mother of the infant Isma'il, prayed
for water in the parched desert, and in her eager quest round these hills, she they should love Allah. But those of Faith are
found her prayer answered and saw the Zamzam spring. Unfortunately the Pagan overflowing in their love for Allah. If only the
Arabs had placed a male and a female idol here, and their gross and superstitious unrighteous could see, behold, they would see the
rites caused offense to the early Muslims. They felt some hesitation in going round
21
penalty: that to Allah belongs all power, and Allah will 171 Cf. 2:18 , where we are told that the rejectors of faith are "deaf, dumb and
blind: they will not return to the path." Here the consequence of their not using
strongly enforce the Punishment(167).
their senses is that they have no wisdom. In each context there is just the
167 Everything around and within us points to unity of purpose and design — appropriate deduction.
points to Allah. Yet there are foolish persons (unrighteous = those who
deliberately use the choice given them to go wrong). They think something else is 172.O ye who believe! Eat of the good things that We
equal to Allah. Perhaps they even do lip service to Allah, but their heart is in their have provided for you, and be grateful to Allah, if it is
fetish -unlike the heart of the righteous, who are wholly devoted and absorbed in
the love of Allah. If only the unrighteous could see the consequences, they would Him ye worship(172).
see the terrible Penalty, and that all Power is in Allah's hands, not in those of any 172 Gratitude for Allah's gifts is one form of worship. (Cf. 11:123).
one else. Who are these others who are used as fetishes by the misguided? They
may be; (1) creatures of their own imagination, or of their faculties misused; the
idea lying behind idols is akin to this, for no intelligent idol-worshipper owns to 173. He hath only forbidden you dead meat(173), and
worshipping stocks and stones; or (2) good leaders whose names have been blood, and the flesh of swine, and that on which any
misused out of perversity to erect them to a position of equality with Allah; or (3) other name hath been invoked besides that of
Powers of evil that deliberately mislead. When it comes to the inevitable Allah(174). But if one is forced by necessity, without
consequences of blasphemy and the rejection of Allah, the eyes of all are opened
and these false and artificial relations dissolve. The idea which was created into a wilful disobedience, nor transgressing due limits,-
fetish disowns its follower, i.e. is seen to have no reasonable basis in the life of the then is he guiltless. For Allah is Oft-forgiving Most
follower, and the follower is forced to renounce it as false. The good leaders Merciful.
whose names were misused would of course disown the misuse of their names,
and the evil ones would take an unholy delight in exposing the facts. The Reality is 173 Dead meat: maytah: carrion: animal that dies of itself: the original Arabic has
now irresistible, but alas! at what cost? (Cf. 3:83). a slighdy wider meaning given to it in Fiqh (Religious Law): anything that dies of
itself and is not expressly killed for food with the Takbir duly pronounced on it.
But there are exceptions, e.g., fish and locust are lawful, though they have not
166. Then would those who are followed clear been made specially halal with the Takbir. But even fish or locusts as carrion
themselves of those who follow (them) : They would would be obviously ruled out
see the penalty, and all relations between them would
174 For prohibited foods, cf. also 5:4-5; 6:121, 138-146; etc. The teachers of Fiqh
be cut off. (Religious Law) work out the details with great elaboration. My purpose is to
present general principles, not technical details. Carrion or dead meat and blood
167. And those who followed would say: "If only We had as articles of food would obviously cause disgust to any refined person. So would
one more chance, We would clear ourselves of them, swine's flesh where the swine lives on offal. Where swine are fed artifically on
as they have cleared themselves of us." Thus will clean food, the objections remain:
Allah show them (The fruits of) their deeds as (1) that they are filthy animals in other respects, and the flesh of filthy animals
(nothing but) regrets. Nor will there be a way for taken as food affects the eater;
them out of the Fire(168).
(2) that swine's flesh has more fat than muscle-building material; and (3) that it is
168 Cf. 3:156, 7:36 , 19:39 , 69:50, 25:23. [Eds.]. more liable to disease than other kinds of meat; e.g., trichinosis, characterized by
hair-like worms in the muscular tissue. As to food dedicated to idols or false gods,
it is obviously unseemly for the Children of Unity to partake of it.
168.O ye people! Eat of what is on earth, Lawful and
good(169); and do not follow the footsteps of the evil 174.Those who conceal Allah.s revelations in the Book,
one, for he is to you an avowed enemy.
and purchase for them a miserable profit,- they
169 We now come to the regulations about food. First (2:168-71) we have an swallow into themselves(175) naught but Fire; Allah
appeal to all people, Muslims, Pagans, as well as the People of the Book; then will not address them on the Day of Resurrection. Nor
(2:172-73) to the Muslims specially; then (2:174-76) to the sort of men who then
(as some do now) either believe in too much formalism or believe in no
purify them: Grievous will be their penalty.
restrictions at all. Islam follows the Golden Mean. All well-regulated societies lay 175 "They eat nothing but fire into their bellies" is a literal translation that
down reasonable limitations. These become incumbent on all loyal members of produces an effect of rude inelegance which is not in the Arabic words. Even in
any given society, and show what is "lawful" in that society. But if the limitations are the matter of food and drinks, the mission of Islam is to avoid the extremes of
reasonable, as they should be, the "lawful" will also coincide more and more with lawlessness on the one hand and extreme formalism on the other. It has laid down
what is "good." a few simple and very reasonable rules. Their infraction causes loss of health or
physical powers in any case. But if there is further a spirit of subjective rebellion or
Good: Tayyib= Pure, clean, wholesome, nourishing, pleasing to the taste.
fraud - passing off in the name of religion something which is far from the purpose
The general principle then would be: what is lawful and what is good, should be - the consequences become also moral and spiritual. Then it becomes a sin against
followed, not what is evil, or shameful, or foisted on by false ascription to divine Faith and Spirit. Continuing the physical simile, we actually swallow fire into
injunctions, or what rests merely on the usage of ancestors, even though the ourselves. Imagine the torments which we should have if we swallowed fire into
ancestors were ignorant or foolish. An example of a shameful custom would be our physical body! They would be infinitely worse in our spiritual state, and they
that among the Pagan Arabs of talking congealed blood and eating it fried. would go on to the Day of Resurrection, when we shall be deprived even of the
words which the Judge speaks to a reasonable culprit, and we shall certainly not
win His Grace and Mercy.
169.For he commands you what is evil and shameful,
and that ye should say of Allah that of which ye have 175.They are the ones who buy Error in place of
no knowledge.
Guidance and Torment in place of Forgiveness. Ah!
170.When it is said to them: "Follow what Allah hath what boldness (They show) for the Fire!
revealed:" They say: "Nay! we shall follow the ways of 176. (Their doom is) because Allah sent down the Book in
our fathers." What! even though their fathers Were
truth but those who seek causes of dispute in the
void of wisdom and guidance?
Book are in a schism(176) Far (from the purpose).
171. The parable of those who reject Faith is as if one 176 From the mere physical regulation we are at once lifted up into the sphere of
were to shout Like a goat-herd, to things that listen to morals and faith. For the one acts and reacts on the other. If we are constantly
carping at wholesome regulations, we shall do nothing but cause division and
nothing but calls and cries(170): Deaf, dumb, and schisms among the people, and ordered society would tend to break up. (Cf.
blind(171), they are void of wisdom. 41:52).
170 If you reject all faith, the highest wisdom and the most salutary regulations are
lost on you. You are like "dumb driven cattle" who can merely hear calls, but 177. It is not righteousness that ye turn your faces
cannot distinguish intelligently between shades of meaning or subtle differences of Towards east or West; but it is righteousness(177)- to
values. believe in Allah(178) and the Last Day, and the
Angels, and the Book, and the Messengers; to spend of
22
your substance(179), out of love for Him, for your kin, 183 The jurists have carefully laid down that the law of qisas refers to murder
only. Qisas is not applicable to manslaughter, due to a mistake or an accident.
for orphans, for the needy, for the wayfarer, for those
Then, there would be no capital punishment.
who ask, and for the ransom of slaves; to be steadfast
in prayer(180), and practice regular charity; to fulfil 184 The brother, the term is perfectly general; all men are brothers in Islam. In
the contracts which ye have made; and to be firm and this, and in all questions of inheritance, females have similar rights to males, and
therefore the masculine gender imports both sexes. Here we are considering the
patient(181), in pain (or suffering) and adversity, and rights of the heirs in the light of the larger brotherhood. In 2:178-179 we have the
throughout all periods of panic. Such are the people of rights of the heirs to life (as it were): in 2:180-182 we proceed to the heirs to
truth, the Allah.fearing. property.
177 As if to emphasise again a warning against deadening formalism, we are given 185 The demand should be such as can be met by the party concerned, i.e.,
a beautiful description of the righteous and God-fearing man. He should obey within his means, and reasonable according to justice and good conscience. For
salutary regulations, but he should fix his gaze on the love of Allah and the love of example, a demand could not be made affecting the honour of a woman or a
his fellow-men. We are given four heads: (1) our faith should be true and sincere; man. The whole penalty can be remitted if the aggrieved party agrees, out of
(2) we must be prepared to show it in deeds of charity to our fellow-men; (3) we brotherly love. In meeting that demand the culprit or his friends should equally be
must be good citizens, supporting social organisation; and (4) our own individual generous and recognise the good will of the other side. There should be no
soul must be firm and unshaken in all circumstances. They are interconnected, subterfuges, no bribes, no unseemly byplay: otherwise the whole intention of
and yet can be viewed separately. mercy and peace is lost.
178 Faith is not merely a matter of words. We must realise the presence and
goodness of Allah. When we do so, the scales fall from our eyes: all the falsities
179.In the Law of Equality there is (saving of) Life to
and fleeting nature of the Present cease to enslave us, for we see the Last Day as if you, o ye men of understanding; that ye may restrain
it were today. We also see Allah's working in His world and in us: His Angels. His yourselves.
Messengers and His Message are no longer remote from us, but come within our
experience. (R). 180. It is prescribed, when death approaches any of you,
179 Practical deeds of charity are of value when they proceed from love and from if he leave any goods that he make a bequest to
no other motive. In this respect, also, our duties take various forms, which are parents and next of kin(186), according to reasonable
shown in reasonable gradation: our kith and kin: orphans (including any persons usage; this is due from the Allah.fearing.
who are without support or help); people who are in real need but who never ask
{it is our duty to find them out, and they come before those who ask); the stranger, 186 There are rules of course for the disposal of intestate property. But it is a
who is entitled to laws of hospitality; the people who ask and are entitled to ask, good thing that a dying man or woman should, of his own free will, think of his
i.e., not merely lazy beggars, but those who seek our assistance in some form or parents and his next of kin, not in a spirit of injustice to others, but in a spirit of
another (it is our duty to respond to them); and the slaves (we must do all we can love and reverence for those who have cherished him. He must, however, do it
to give or buy their freedom). Slavery has many insidious forms, and all are "according to reasonable usage": the limitations will be seen further on.
included.
180 Charity and piety in individual cases do not complete our duties. In prayer 181.If anyone changes the bequest after hearing it, the
and charity we must also look to our organised effort. Where there is a Muslim guilt shall be on those who make the change. For Allah
State , these are made through the State in facilities for public prayer, and public hears and knows (All things).
assistance, and for the maintenance of contracts and fair dealing in all matters.
181 Then come the Muslim virtues of firmness and patience. They are to 182. But if anyone fears partiality or wrongdoing(187) on
"preserve the dignity of man, with soul erect" (Burns). Three sets of circumstances the part of the testator, and makes peace between
are specially mentioned for the exercise of this virtue: (1) bodily pain or suffering, (The parties concerned), there is no wrong in him: For
(2) adversities or injuries of all kinds, deserved and undeserved, and (3) periods of Allah is Oft-forgiving, Most Merciful.
public panic, such as war, violence, pestilence, etc.
187 A verbal will is allowed but it is expected that the testator will be just to his
178. O ye who believe! the law of equality(182) is heirs and not depart from what is considered equitable. For this reason definite
shares were laid down for heirs later (see 4:11 , etc.). These define or limit the
prescribed to you in cases of murder(183): the free testamentary power, but do not abrogate it. For example, amongst kin there are
for the free, the slave for the slave, the woman for the persons (e.g., an orphan grandson in the presence of surviving sons) who would
woman. But if any remission is made by the not inherit under the intestate scheme, and the testator might like to provide for
brother(184) of the slain, then grant any reasonable them. Again, there may be outsiders for whom he may wish to provide, and jurists
demand(185), and compensate him with handsome have held that he has powers of disposition up to one-third of his property. But he
must not be partial to one heir at the expense of another, or attempt to defeat
gratitude, this is a concession and a Mercy from your lawful creditors. If he tries to do this, those who are witnesses to his oral
Lord. After this whoever exceeds the limits shall be in disposition may interfere in two ways. One way would be to persuade testator to
grave penalty. change his bequest before he dies. The other way would be, after death, to get the
interested parties together and ask them to agree to a more equitable arrangement.
182 Note first that this verse and the next make it clear that Islam has much In such a case they are acting in good faith, and there is no fraud. They are doing
mitigated the horrors of the pre-Islamic custom of retaliation. In order to meet the nothing wrong. Islam approves of every lawful device for keeping brethren at
strict claims of justice, equality is prescribed, with a strong recommendation for peace, without litigation and quarrels. Except for this, the changing of the
mercy and forgiveness. To translate q isas, therefore, by retaliation, is I think provisions of a Will is a crime, as it is under all Law.
incorrect. The Latin legal term Lex Talionis may come near it, but even that is
modified here. In any case it is best to avoid technical terms for things that are
very different. "Retaliation" in English has a wider meaning, equivalent almost to
183. O ye who believe! Fasting is prescribed to you as it
returning evil for evil, and would more fitly apply to the blood-feuds of the Days was prescribed(188) to those before you, that ye may
of Ignorance. Islam says: if you mistake a life for a life, at least there should be (learn) self-restraint,-
some measure of equality in it; the killing of the slave of a tribe should not involve
a blood feud where many free men would be killed; but the law of mercy, where it 188 As it was prescribed: this does not mean that the Muslim fast is like the other
can be obtained by consent, with reasonable compensation, would be better. fasts previously observed, in the number of days, in the time or manner of the fast,
or in other incidents; it only means that the principle of self-denial by fasting is not
Our law of equality only takes account of three conditions in civil society; free for a new one.
free, slave for slave, woman for woman. Among free men or women, all are equal:
you cannot ask that because a wealthy, or highborn, or influential man is killed, his
life is equal to two or three lives among the poor or the lowly. Nor, in cases of
184. (Fasting) for a fixed(189) number of days; but if any
murder, can you go into the value or abilities of a slave. A woman is mentioned of you is ill, or on a journey(190), the prescribed
separately because her position as a mother or an economic worker is different. number (Should be made up) from days later. For
She does not form a third class, but a division in the other two classes. One life those who can do it(191) (With hardship), is a
having been lost, do not waste many lives in retaliation: at most, let the Law take ransom, the feeding of one that is indigent. But he
one life under strictly perscribed conditions, and shut the door to private
vengeance or tribal retaliation. But if the aggrieved party consents (and this
that will give more, of his own free will,- it is better
condition of consent is laid down to prevent worse evils), forgiveness and for him. And it is better for you that ye fast, if ye only
brotherly love is better, and the door of Mercy is kept open. In western law, no knew.
felony can be compounded.
23
189 This verse should be read with the following verses, 185-188, in order that the with eating and drinking, an animal thing to be restrained, but not to be ashamed
incidents of the physical fast may be fully understood with reference to its spiritual of. The three things are prohibited during the fast by day, but permitted after the
meaning. fast is broken at night till the next fast commences.
196 There is difference of opinion as to the exact meaning of this. I would

The Muslim fast is not meant for self-torture. Although it is stricter than other connect this as a parallel clause with the clause "eat and drink", which follows, all
fasts, it also provides alleviations for special circumstances. If it were merely a three being governed by "until the white thread", etc. That is, all three things must
temporary abstention from food and drink, it would be salutary to many people, stop when the fast begins again in the early morning. Or it may mean: What is
who habitually eat and drink to excess. The instincts for food, drink, and sex are permitted is well enough, but seek the higher things ordained for you.
strong in the animal nature, and temporary restraint from all these enables the
197 Those in touch with Nature know the beautiful effects of early dawn. First
attention to be directed to higher things. This is necessary through prayer,
appear thin white indefinable streaks of light in the east; then a dark zone
contemplation and acts of charity, not of the showy kind, but by seeking out those
supervenes; followed by a beautiful pinkish white zone clearly defined from the
really in need. Certain standards are prescribed, but much higher standards are
dark; after that the fast begins.
recommended.
198 Till the night appears: From the actual practice of the Holy Prophet, this is
190 For journeys, a minimum standard of three marches is prescribed by some
rightly interpreted to mean: "Till sunset".
Commentators; others make it more precise by naming a distance of 16 farsakhs,
equivalent to 48 miles. A journey of 8 or 9 miles on foot is more tiring than a 199 This verse refers to the known Islamic practice called i'tikaf which means
similar one by bullock cart. There are various degrees of fatigue in riding a given retreating to mosques for devotion and worship. The Prophet (peace be on him)
distance on horseback or by camel or in a comfortable train or by motor car or by used to retreat to the mosque during the last ten days of Ramadan. [Eds.].
steamer, aeroplane, or airship. In my opinion the standard must depend on the
means of locomotion and on the relative resources of the traveller. It is better to 200 I construe these limits as applying to the whole of the regulations about fasts.
determine it in each case according to circumstances. (R).
191 Those who can do it with hardship; such as aged people, or persons specially
188. And do not eat up your property among yourselves
circumstanced. The Shafi'i school would include a woman expecting a child, or for vanities, nor use it as bait for the judges, with
one who is nursing a baby, but on this point opinion is not unanimous, some intent that ye may eat up wrongfully and knowingly a
holding that they ought to put in the fasts later, when they can. little of (other) people´s property(201).
185.Ramadhan is the (month) in which was sent down 201 Besides the three primal physical needs of man, which are apt to make him
greedy, there is a fourth greed in society, the greed of wealth and property. The
the Qurán, as a guide to mankind, also clear (Signs) purpose of fasts is not completed until this fourth greed is also restrained.
for guidance and judgment(192) (Between right and Ordinarily honest men are content if they refrain from robbery, theft, or
wrong). So every one of you who is present (at his embezzlement Two more subtle forms of the greed are mentioned here. One is
home) during that month should spend it in fasting, where one uses one's own property for corrupting others -judges or those in
authority- so as to obtain some material gain even under the cover and protection
but if any one is ill, or on a journey, the prescribed
of the law. The words translated "other people's property" may also mean "public
period (Should be made up) by days later. Allah property". A still more subtle form is where we use our own property or property
intends every facility for you; He does not want to put under our own control - "among yourselves" in the Text -for vain or frivolous uses.
to difficulties. (He wants you) to complete the Under the Islamic standard this is also greed. Property carries with it its own
prescribed period, and to glorify Him(193) in that He responsibilities. If we fail to understand or fulfil them, we have not learnt the full
lesson of self-denial by fasts.
has guided you; and perchance ye shall be grateful.
192 Judgement (between right and wrong): Furqan = the criterion or standard by 189. They ask thee concerning the New Moons(202). Say:
which we judge between right and wrong. See 2:53 n. 68. They are but signs to mark fixed periods of time in
193 The regulations are again and again coupled with an insistence on two things: (the affairs of) men, and for Pilgrimage. It is no virtue
(a) the facilities and concessions given, and (b) the spiritual significance of die fast, if ye enter your houses from the back: It is virtue if ye
without which it is like an empty shell without a kernel. If we realise this, we shall fear Allah. Enter houses through the proper
look upon Ramadan, not as a burden, but as a blessing, and shall be duly grateful
doors(203): And fear Allah. That ye may prosper.
for the lead given to us in this matter.
202 There were many superstitions connected with the New Moon, as there are to
186.When My servants ask thee concerning Me, I am the present day. We are told to disregard such superstitions. As a measure of
time, where the lunar calendar is used, the New Moon is one great sign, for which
indeed close (to them): I listen to the prayer of every
people watch with eagerness. Muslim festivals, including the Pilgrimage are fixed
suppliant when he calleth on Me: Let them also, with a by the appearance of the New Moon. The Arabs, among other superstitions, had
will, Listen to My call, and believe in Me: That they one which made them enter their houses by the back door during or after the
may walk in the right way(194). Pilgrimage. This is disapproved, for there is no virtue in any such artificial
restrictions. All virtue proceeds from the love and fear of Allah.
194 These verses 186 and 188 are not foreign to the subject of Ramadan, but
emphasise its spiritual aspect. Here we are told of prayer and the nearness of 203 This is a Muslim proverb now, and much might be written about its manifold
Allah, and in 188 we are asked not to "eat up" other people's substance. meanings. A few may be noted here. (1) If you enter a society, respect its manners
and customs. (2) If you want to achieve an object honourably, go about it openly
187. Permitted to you, on the night of the fasts, is the and not "by a backdoor." (3) Do not beat about the bush. (4) If you wish success in
an undertaking, provide all the necessary instruments for it (Cf. 5:23 ).
approach to your wives. They are your garments and
ye are their garments(195). Allah knoweth what ye The subject of the New Moon provides a good transition between the Ramadan
used to do secretly among yourselves; but He turned fast, which begins and ends with the New Moon, the Pilgrimage, whose ten days
commence with the New Moon, and the War which Islam had to wage in self-
to you and forgave you; so now associate with them, defence against the Pagans, who wanted to exclude them from the Pilgrimage after
and seek what Allah Hath ordained for you(196), and they had driven them out of house and home.
eat and drink, until the white thread of dawn appear
to you distinct from its black thread(197); then 190. Fight in the cause of Allah those who fight you(204),
complete your fast Till the night appears(198); but do but do not transgress limits; for Allah loveth not
not associate with your wives while ye are in transgressors.
retreat(199) in the mosques. Those are(200) Limits
204 War is permissible in self-defence, and under well-defined limits. When
(set by) Allah. Approach not nigh thereto. Thus doth undertaken, it must be pushed with vigour (but not relentlessly), but only to
Allah make clear His Signs to men: that they may restore peace and freedom for the worship of Allah. In any case strict limits must
learn self-restraint. not be transgressed: women, children, old and infirm men should not be
molested, nor trees and crops cut down, nor peace withheld when the enemy
195 Men and women are each other's garments: i.e., they are for mutual support, comes to terms. (R).
mutual comfort, and mutual protection, fitting into each other as a garment fits the
body. A garment also is both for show and concealment. The question of sex is
always delicate to handle: here we are told that even in such matters a clear, open, 191.And slay them wherever ye catch them, and turn
and honest course is better than fraud or self-deception. The sex instinct is classed them out from where they have Turned you out; for
24
tumult and oppression are worse than slaughter; but 211 Every fight requires the wherewithals for the fight, the "sinews of war." If the
war is just and in the cause of Allah, all who have wealth must spend it freely. That
fight them not(205) at the Sacred Mosque, unless they
may be their contribution to the Cause, in addition to their personal effort, or if
(first) fight you there; but if they fight you, slay them. for any reason they are unable to fight. If they hug their wealth, perhaps their own
Such is the reward of those who suppress faith(206). hands are helping in their own self-destruction. Or if their wealth is being spent,
not in the Cause of Allah, but in something which pleases their fancy, it may be
205 This passage is illustrated by the events that happened at Hudaybiyyah in the that the advantage goes to the enemy, and they are by their action helping their
sixth year of the Hijrah, though it is not clear that it was revealed on that occasion, own destruction. In all things, their standard should be, not selfishness, but the
The Muslims were by this time a strong and influential community. Many of them good of their brethren, for such good is pleasing to Allah.
were exiles from Makkah, where the Pagans had established an intolerant
autocracy, persecuting Muslims, preventing them from visiting their homes, and
even keeping them out by force from performing the Pilgrimage during the 196. And complete the Hajj or Umrah(212) in the service
universally recognised period of truce. This was intolerance, oppression, and of Allah. But if ye are prevented (From completing it),
autocracy to the last degree, and the mere readiness of the Muslims to enforce send an offering for sacrifice, such as ye may find, and
their rights as Arab citizens resulted without bloodshed in an agreement which the do not shave your heads until the offering reaches the
Muslims faithfully observed. The Pagans, however, had no scruples in breaking
faith, and it is unnecessary here to go into subsequent events. (Cf. 5:2). place of sacrifice. And if any of you is ill(213), or has
an ailment in his scalp, (Necessitating shaving), (He
should) in compensation either fast, or feed the poor,
In general, it may be said that Islam is the religion of peace, good will, mutual or offer sacrifice; and when ye are in peaceful
understanding, and good faith. But it will not acquiesce in wrongdoing, and its
men will hold their lives cheap in defence of honour, justice, and the religion
conditions (again)(214), if any one wishes to continue
which they hold sacred. Their ideal is that of heroic virtue combined with the Úmrah on to the Hajj, He must make an offering,
unselfish gentleness and tenderness, such as is exemplified in the life of the such as he can afford, but if he cannot afford it, He
Prophet. They believe in courage, obedience, discipline, duty, and a constant should fast three days during the Hajj and seven days
striving by all the means in their power, physical, moral, intellectual, and spiritual, on his return, Making ten days in all. This is for those
for the establishment of truth and righteousness. They know that war is an evil, but
they will not flinch from it if their honour demands it and a righteous Imam (such whose household is not in (the precincts(215) of) the
as Muhammad was par excellence) commands it, for then they know they are not Sacred Mosque. And fear Allah, and know that Allah Is
serving carnal ends. In other cases, war has nothing to do with their faith, except strict in punishment(216).
that it will always be regulated by its humane precepts. (R).
212 See 2:158, n. 161. The Hajj is the complete pilgrimage, of which the chief
206 Suppress faith: in the narrower as well as the larger sense. If they want forcibly rites are performed during the first twelve or thirteen days of the month of Dhu al
to prevent you from exercising your sacred rites, they have declared war on your Hijjah. The Umrah is a less formal pilgrimage at any time of the year. In either
religion, and it would be cowardice to ignore the challenge or to fail in rooting out case, the intending pilgrim commences by putting on a simple garment of unsewn
the tyranny. cloth in two pieces when he is some distance yet from Makkah. The putting on of
the pilgrim garb (ihram) is symbolical of his renouncing the vanities of the world.
192.But if they cease, Allah is Oft-forgiving, Most After this and until the end of the pilgrimage he must not wear other clothes, or
ornaments, anoint his hair, use perfumes, hunt, or do other prohibited acts. The
Merciful. completion of the pilgrimage is symbolised by the shaving of the head for men
and the cutting off of a few locks of the hair of the head for women, the putting off
193.And fight them on until there is no more Tumult or of the ihram and the resumption of the ordinary dress.
oppression, and there prevail justice and faith in
Allah(207). but if they cease(208), Let there be no
Here we are told: (1) that having once undertaken the pilgrimage, we must
hostility except to those who practise oppression. complete it; (2) that we must do it not for worldly ends, but as a symbol of our
207 Justice and faith. The Arabic word is Din, which is comprehensive. It implies service and worship to Allah; (3) that if we are prevented, for any reason, from
the ideas of indebtedness, duty, obedience, judgment, justice, faith, religion, completing the rites, a symbolical completion can be made by sending an offering
customary rites, etc. The clause means: "until there is Din for Allah." for sacrifice; sacrifice would have been offered if we had been present personally;
here we would send the sacrifice vicariously, and when it is likely to reach the
208 If the opposite party ceases to persecute you, your hostility ends with them as place of sacrifice, we could then shave our heads and resume our ordinary dress
a party, but it does not mean that you become friends to oppression. Your fight is and avocations. (R).
against wrong; there should be no rancour against men.
213 If any one is taken ill after putting on the ihram, so that he has to put on other
clothes, or if he has trouble or skin disease in his head or insects in his hair, and
194. The prohibited month for the prohibited he has to shave his head before completion, he should fast (three days, say the
month(209),- and so for all things prohibited,- there is Commentators), or feed the poor, or offer sacrifice.
the law of equality. If then any one transgresses the
214 When this was revealed, the city of Makkah was in the hands of the enemies
prohibition against you, Transgress ye likewise of Islam, and the regulations about the fighting and the pilgrimage came together
against him. But fear Allah, and know(210) that Allah and were interconnected. But the revelation provides* as always, for the particular
is with those who restrain themselves. occasion, and also for normal conditions. Makkah soon passed out of the hands
of the enemies of Islam. People sometimes came long distances to Makkah before
209 Haram = prohibited, sacred. The month of Pilgrimage (Dhu al Hijjah) was a the Pilgrimage season began. Having performed the ' Umrah, they stayed on for
sacred month, in which warfare was prohibited by Arab custom. The month the formal Hajj. In case the pilgrim had spent his money, he is shown what he can
preceding (Dhu al Qa'dah) and the month following (Muharram) were included in do, rich or poor, and yet hold his head high among his fellows, as having
the prohibition, and Muharram was specially called al Haram. Possibly Muharram performed all rites as prescribed.
is meant in the first line, and the other months and other prohibited things in "all
things prohibited." In Rajab, also, war was prohibited, If the pagan enemies of 215 There is disagreement among jurists whether residents of Makkah are allowed
Islam broke that custom and made war in the prohibited months, the Muslims to make tamattu or not. However, the four schools of law are agreed that sacrificial
were free also to break that custom but only to the same extent as the others broke offering is not obligatory for the residents of Makkah. [Eds.].
it. Similarly the territory of Makkah was sacred, in which war was prohibited. If the
enemies of Islam broke that custom, the Muslims were free to do so to that extent. 216 This closes the section about the duties of fighting and introduces the
Any convention is useless if one party does not respect it. There must be a law of connected question of pilgrimage in a sort of transition. Fighting is connected with
equality. Or perhaps the word reciprocity may express it better. (Cf, 9:2). fear, and while it is meritorious to obey Allah, we are warned that we must not
allow our selfish passions to carry us away, because it is in such times of stress that
210 At the same time the Muslims are commanded to exercise self-restraint as our spirit is tested. Verse 195 ended with a benediction for those who do good.
much as possible. Force is a dangerous weapon. It may have to be used for self- This verse ends with a warning to those who take advantage of Allah's cause to
defence or self-preservation, but we must always remember that self-restraint is transgress the limits, for the punishment is equally sure. The next verse shows us
pleasing in the eyes of Allah. Even when we are fighting, it should be for a the pitfalls we must avoid in a large concourse of people.
principle, not out of passion.
197.For Hajj are the months well-known(217). If any
195.And spend of your substance in the cause of Allah, one undertakes that duty therein, Let there be no
and make not your own hands contribute to (your) obscenity, nor wickedness, nor wrangling in the Hajj.
destruction(211); but do good; for Allah loveth those And whatever good ye do, (be sure) Allah knoweth it.
who do good.
25
And take a provision(218) (With you) for the journey, were spiritualised in Islam, so this aftermath of the Pilgrimage was also
spiritualised. It was required from pilgrims to stay on two or three days after the
but the best of provisions is right conduct. So fear Me,
Day of Sacrifice, but they must use them in prayer and praise to Allah. See 2:203
o ye that are wise. below. (R).
217 The months well known: the months of ShawwaI, Dhual Qa'dah, and Dhual 224 If you hasten to get all the good things of the world, and only think of them
Hijjah (up to the 10th or the 13th) are set apart for the rites of Hajj. That is to say, and pray for them, you would lose the higher things of the future. The proper
the first rites may begin as early as the beginning of Shawwal, with a definite Muslim attitude is neither to renounce this world nor to be so engrossed in it as to
approach to Makkah, but the chief rites are concentrated on the first ten days of forget the spiritual future.
Dhu al Hijjah, and specially on the 8th, 9th and 10th of that month, when the
concourse of pilgrims reaches its height. The chief rites may be briefly
enumerated: (I) The wearing of the pilgrim garment (ihram) from certain points 201. And there are men who say: "Our Lord! Give us good
definitely fixed on all the roads to Makkah; after this the pilgrimage prohibitions in this world and good in the Hereafter, and defend us
come into operation and the pilgrim is dedicated to worship and prayer and the from the torment of the Fire!"
denial of vanities: (2) the going round the Ka'bah seven times (tawaf), typifying
activity, with the kissing of the little Black Stone built into the wall, the symbol of 202. To these will be allotted(225) what they have
concentration in the love of Allah; (3) after a short prayer at the Station of
Abraham (Q. 2:125), the pilgrim goes to the hills Saf a and Marwah (Q. 2:158), earned; and Allah is quick in account.
the symbols of patience and perseverance; (4) the great Sermon (Khutbah) on the
225 Our spiritual account is mounting up, both on the debit and credit side. In
9th of Dhual Hijjah. when the whole assembly listens to an exposition of the
worldly accounts, both our profits and our losses may be delayed. But in Allah's
meaning of Hajj; (5) the visit on the eighth, of the whole body of pilgrims to the
books there is no delay. Our actions go before us. (See 2:95. n. 100.)
Valley of Min a (about six miles north of Makkah), where the pilgrims halt and
stay the night, proceeding on the ninth to the plain and hill of 'Arafat, about five
miles further north, which is also called the Mount of Mercy; (5) the tenth day, the 203.Celebrate the praises of Allah during the Appointed
' Id Day, the day of Sacrifice, when the sacrifice is offered in the Valley of Mina, Days(226). But if any one hastens to leave in two
the head is shaved or the hair trimmed, the tawafal Ifadah and the symbolic days, there is no blame on him, and if any one stays
ceremony of casting seven stones at the Evil One is performed on the first
occasion; it is continued on subsequent days; both rites are connected with the
on, there is no blame on him, if his aim is to do right.
story of Abraham: this is the ' Idal Adha ; note that the ceremony is symbolically Then fear Allah, and know that ye will surely be
connected with the rejection of evil in thought, word, and deed. A stay of two or gathered unto Him.
three days after this is prescribed; these days are called Tashriq days. (R).
226 The Appointed Days: the three days after the tenth, when the Pilgrims stay on
218 It is recommended that pilgrims should come with provisions, so that they in the Valley of Min a for prayer and praise. They are the days of Tashriq (see
should not be compelled to resort to begging. But, as usual, our thought is 2:200, n. 223). It is optional for pilgrims to leave on the second or third day.
directed at once from the physical to the spiritual. If provisions are required for a
journey on earth, how much more important to provide for the final journey into 204.There is the type of man(227) whose speech about
the future world? The best of such provisions is right conduct, which is the same
as the fear of Allah.
this world´s life May dazzle thee, and he calls Allah to
witness about what is in his heart; yet is he the most
198. It is no crime in you if ye seek of the bounty of your contentious of enemies.
Lord (during pilgrimage)(219). Then when ye pour 227 The two contrasted types of men mentioned in 2:200 and 201 are here
down from (Mount) Arafat, celebrate the praises of further particularised: the glib hypocrite who appears worldly-wise but plans harm,
Allah at the Sacred Monument(220), and celebrate His contrasted with the sincere believer who is prepared to suffer martyrdom for his
faith. The Commentators give names of people who exemplified these types. The
praises as He has directed you, even though, before mischief-maker has a smooth tongue and indulges in plausible talk with many
this, ye went astray(221). oaths. He appears to be worldly-wise, and though you may despise him for his
worldliness, you may not realise his frauds. Behind your back he is an implacable
219 Legitimate trade is allowed, in the interests both of the honest trader, who can
enemy. He stirs up quarrels, and causes all sorts of mischief to you or your
thus meet his own expenses, and of the generality of pilgrims, who would
friends. He can never win Allah's love, and we are warned against his tricks.
otherwise be greatly inconvenienced for the necessaries of life. But the profit must
be sought as from the "bounty of Allah." There should be no profiteering, or trade
"tricks." Good honest trade is a form of service to the community, and therefore to 205.When he turns his back, His aim everywhere is to
Allah. spread mischief through the earth and destroy crops
220 About midway between 'Arafat and Mina (see n. 217 to 2:197) is a place
and cattle. But Allah loveth not mischief.
called Muzdalifah where the Holy Prophet offered up a long prayer. It has thus
become a Sacred Monument and pilgrims are directed to follow that example on 206.When it is said to him, "Fear Allah., He is led by
their return. A special reason for this is given in the note following. arrogance to (more) crime. Enough for him is Hell;-An
221 Certain arrogant tribes living in Makkah used not to go to 'Arafat with the evil bed indeed (To lie on)(228)!
crowd but to stop short at Muzdalifah. They are rebuked for their arrogance and 228 According to the English saying, "As you have made your bed, so you must lie
told that they must perform all the rites like the rest of the pilgrims. There is in it."
equality in Islam.
207.And there is the type of man who gives his life to
199. Then pass on at a quick pace from the place whence earn the pleasure of Allah. And Allah is full of kindness
it is usual for the multitude(222) so to do, and ask for to (His) devotees(229).
Allah.s forgiveness. For Allah is Oft-forgiving, Most
Merciful. 229 This second type of man-firm, sincere, devoted, willing to give his life for the
faith that is in him -was common in early Islam. Such men were its pillars.
222 See last note. Towards the end of the Pilgrimage the crowd is very great, and Through persecution, obloquy, torture, threat to their own lives or the lives of
if any people loitered after 'Arafat, it would cause great confusion and those dear to them, they stood by their leader and many of them gave their lives.
inconvenience. The pace has therefore to be quick for every one, a very salutary That is what established Islam. We are asked in the next verse to follow this type
regulation. Every member of the crowd must think of the comfort and and shun the other or evil type. If we do that, our Cause is safe.
convenience of the whole mass.
208. O ye who believe! Enter into Islam whole-heartedly;
200. So when ye have accomplished your holy rites, and follow not the footsteps of the evil one; for he is
celebrate the praises of Allah, as ye used to celebrate to you an avowed enemy.
the praises of your fathers(223)- yea, with far more
Heart and soul. There are men who say: "Our Lord! 209. If
ye backslide after the clear (Signs) have come to
Give us (Thy bounties) in this world!" but they will you, then know that Allah is Exalted in Power,
have no portion in the Hereafter(224). Wise(230).
223 After the Pilgrimage, in Pagan times, the pilgrims used to gather in assemblies 230 If you backslide after the conviction has been brought home to you, you may
in which the praises of ancestors were sung. As the whole of the pilgrimage rites cause some inconvenience to the Cause, or to those who counted upon you, but
26
do not be so arrogant as to suppose that you will defeat Allah's Power and in the sight of Allah; this shuts out all pretence, show, and insincerity. (Cf. 2:263-
Wisdom. The loss will be your own, 267).
210. Will they wait until Allah comes to them in canopies 216. Fighting is prescribed for you, and ye dislike it(236).
of clouds, with angels (in His train) and the question But it is possible that ye dislike a thing which is good
is (thus) settled? but to Allah do all questions go back for you, and that ye love a thing which is bad for you.
(for decision)(231). But Allah knoweth, and ye know not.
231 If faith is wanting, all sorts of excuses are made to resist the appeal of Allah. 236 To fight in the cause of Truth is one of the highest forms of charity. What can
They might and do say: "Oh yes! we shall believe if Allah appears to us with His you offer that is more precious than your own life? But here again the limitations
angels in His glory!" In other words they want to settle the question their way, and come in. If you are a mere brawler, or a selfish aggressive person, or a
not in Allah's way. That will not do. The decision in all questions belongs to Allah. vainglorious bully, you deserve the highest censure. Allah knows the value of
If we are true to Him, we wait for His times and seasons, and do not expect Him things better than you do. (Cf. 2:243-244). (R).
to wait on ours. (Cf. 6:7-8 and 11:123).
217.They ask thee concerning fighting in the Prohibited
211. Ask the Children of Israel(232) how many clear Month(237). Say: "Fighting therein is a grave
(Signs) We have sent them. But if any one, after (offence); but graver is it in the sight of Allah to
Allah.s favour has come to him, substitutes prevent access to the path of Allah, to deny Him, to
(something else), Allah is strict in punishment(233). prevent access to the Sacred Mosque, and drive out its
232 The Israelites under Moses were shown Allah's glory and many clear Signs members(238)." Tumult and oppression(239) are
and yet they went after their own ways, and preferred their own whims and fancies. worse than slaughter. Nor will they cease fighting you
So do people in all ages. But let diem not deceive themselves. Allah's justice is until they turn you back from your faith if they can.
sure, and when it comes, it will be strict and unmistakable to those who reject His And if any of you Turn back from their faith and die in
grace.
unbelief, their works will bear no fruit in this life and
233 Cf. 2:196 (end) where the question was of those who do not fear Allah. Here in the Hereafter; they will be companions of the Fire
the question is of those who reject Allah's Signs. and will abide therein.
212. The life of this world is alluring to those who reject 237 Prohibited Month; See 2:194, n. 209.
faith, and they scoff at those who believe. But the 238 The intolerance and persecution of the Pagan clique at Makkah caused
righteous will be above them on the Day of untold hardships to the Messenger of Islam and his early disciples. They bore all
Resurrection; for Allah bestows His abundance with meekness and long-suffering patience until the Holy One permitted them to
take up arms in self-defence. Then they were twitted with breach of the custom
without measure on whom He will(234). about Prohibited Months, though they were driven to fight during that period
234 Allah's gifts in this world seem unequal, and sometimes those who get them against their own feeling in self defence. But their enemies not only forced them
seem to deserve them least. Allah's bounty is unlimited to the just as well as the to engage in actual warfare, but interfered with their conscience, persecuted them
unjust. In His wisdom He may give to whomsoever He pleases. The account is and their families, openly insulted and denied Allah, kept out the Muslims from
not taken now, but will be taken in the end, when the balance will be redressed. the Sacred Mosque, and exiled them. Such violence and intolerance are
deservedly called worse than slaughter.
213. Mankind was one single nation, and Allah sent 239 Cf. 2:191, 193, where a similar phrase occurs, Fitnah = trial, temptation, as in
Messengers with glad tidings and warnings; and with 2:102; or tumult, sedition, oppression, as here; M.MA., H.G.S., and M.P.
them He sent the Book in truth, to judge between translate "persecution" in this passage, which is also legitimate, seeing that
persecution is the suppression of some opinion by violence, force, or threats.
people in matters wherein they differed; but the
People of the Book, after the clear Signs came to
them, did not differ among themselves, except
218. Those who believed and those who suffered exile
and fought (and strove and struggled) in the path of
through selfish contumacy. Allah by His Grace Guided
Allah,- they have the hope of the Mercy of Allah. And
the believers to the Truth, concerning that wherein
Allah is Oft-forgiving, Most Merciful.
they differed. For Allah guided whom He will to a path
that is straight. 219. They ask thee concerning wine(240) and
214. Or do ye think that ye shall enter the Garden (of gambling(241). Say: "In them is great sin, and some
profit, for men; but the sin is greater than the profit."
bliss) without such (trials) as came to those who
They ask thee how much they are to spend; Say:
passed away before you? they encountered suffering
"What is beyond(242) your needs." Thus doth Allah
and adversity, and were so shaken in spirit that even
Make clear to you His Signs: In order that ye may
the Messenger and those of faith who were with him
consider-
cried: "When (will come) the help of Allah." Ah! Verily,
the help of Allah is (always) near! 240 Wine: Khamr. literally understood to mean the fermented juice of the grape;
applied by analogy to all fermented liquor, and by further analogy to any
215.They ask thee what they should spend (In charity). intoxicating liquor or drug. There may possibly be some benefit in it, but the harm
is greater than the benefit, especially if we look at it from a social as well as an
Say: Whatever ye spend that is good(235), is for individual point of view. ( Cf. 5:90-91).
parents and kindred and orphans and those in want
and for wayfarers. And whatever ye do that is good, - 241 Gambling: maysir. literally, a means of getting something too easily, getting a
profit without working for it; hence gambling. That is the principle on which
(Allah) knoweth it well. gambling is prohibited. The form most familiar to the Arabs was gambling by
235 Three questions arise in charity: (1) What shall we give? (2) to whom shall we casting lots by means of arrows, on the principle of a lottery: the arrows were
give? and (3) how shall we give? The answer is here. Give anything that is good, marked and served the same purpose as a modern lottery ticket. Something, e.g.,
useful, helpful, valuable. It may be property or money; it may be a helping hand; it the carcass of a slaughtered animal, was divided into unequal parts. The marked
may be advice; it may be a kind word; "whatever ye do that is good" is charity. On arrows were drawn from a bag. Some were blank and those who drew them got
the other hand, if you throw away what is useless, there is no charity in it. Or if you nothing. Others indicated prizes, which were big or small. Whether you got a big
give something with a harmful intent, e.g., a sword to a madman, or a drug or share or a small share, or nothing, depended on pure luck, unless there was fraud
sweets or even money to someone whom you want to entrap or corrupt, it is no also on the part of some persons concerned. The principle on which the objection
charity but a gift of damnation. To whom should you give? It may be tempting to is based is: that, even if there is no fraud, you gain what you have not earned, or
earn the world's praise by a gift that will be talked about, but are you meeting the lose on a mere chance. Dice and wagering are rightly held to be within the
needs of those who have the first claim on you? If you are not, you are like a definition of gambling. (R).
person who defrauds creditors: it is no charity. Every gift is judged by its unselfish
242 Hoarding is no use either to ourselves, or to any one else. We should use the
character: the degree of need or claim is a factor which you should consider; if
wealth we need; any superfluities we must spend in good works or in charity.
you disregard it, there is something selfish behind it. How should it be given? As
27
nor cultivate in a manner which will injure or exhaust the soil. He is wise and
220. (Their bearings) on this life and the Hereafter(243). considerate and does not run riot. Coming from the simile to human beings, every
They ask thee concerning orphans(244). Say: "The kind of mutual consideration is required, but above all, we must remember that
best thing to do is what is for their good; if ye mix even in these matters there is a spiritual aspect. We must never forget our souls,
their affairs with yours, they are your brethren; but and that we are responsible to Allah. It was carnal-minded men who invented the
doctrine of original sin: "Behold," says the Psalmist, "I was shapen in iniquity, and
Allah knows the man who means mischief from the in sin did my mother conceive me" (Psalms 51:5). This is entirely repudiated by
man who means good. And if Allah had wished, He Islam, in which the office of father and mother is held in the highest veneration.
could have put you into difficulties: He is indeed Every child of pure love is born pure. Celibacy is not necessarily a virtue, and may
Exalted in Power, Wise(245)." be a vice.
243 Gambling and intemperance are social as well as individual sins. They may 250 Our highest spiritual ambition should be the hope of meeting Allah, To
ruin us in our ordinary everyday worldly life, as well as our spiritual future. In case uphold such a hope is to give glad tidings to people of faith. It would only be
it is suggested that there is no harm in a little indulgence, we are asked to think unrepentant sinners who would fear the meeting. Note how the most sensuous
over all its aspects, social and individual - worldly and spiritual. matters are discussed frankly, and immediately taken up into the loftiest regions of
spiritual unliftment.
244 For Orphans the best rule is to keep their property, household, and accounts
separate, lest there should be any temptation to get a personal advantage to their 224.And make not Allah.s (name) an excuse in your
guardian by mixing them with the guardian's property, household or accounts-also
to keep clear of any ideas of marriage, where this fiduciary relation exists. Q. oaths against doing good, or acting rightly, or making
6:152 may possibly suggest complete separation. But it may be an economy and peace between persons; for Allah is One Who heareth
an advantage to the orphan to have his property and accounts administered with and knoweth(251) all things.
the guardian's property and accounts and to have him live in the guardian's
household, or to marry into the guardian's family, especially where the orphan's 251 The Arabs had many special kinds of oaths, for each of which they had a
property is small and he or she has no other friend. The test is: what is best in the special name in their language. Some of them related to sex matters, and caused
orphan's interests? If the guardian does fall into temptation, even if human law misunderstanding, alienation, division, or separation between husband and wife.
does not detect him, he is told he is sinning in Allah's This and the following three verses refer to them all. In 2:224 we are first of all
told in perfectly general terms that we are not to make an oath in the name of
245 The idea in Islam is not to make Allah's Law a burdensome fetter, but to ease Allah as excuse for not doing the right thing when it is pointed out to us, or for
a man's path in all kinds of difficult situations by putting him on his honour and refraining from doing something which will bring people together. If we were
trusting him. The strictest probity is demanded of him, but if he falls short of it, he swayed by anger or passion or mere caprice, Allah knows our inmost hearts, and
is told that he cannot escape Allah's punishment even though he may evade right conduct and not obstinacy or quibbling is what He demands from us. (Cf.
human punishment. 66:2).
221. Do not marry unbelieving(245-A) women 225. Allah will not call you to account for thoughtlessness
(idolaters), until they believe: A slave woman who in your oaths, but for the intention in your
believes is better than an unbelieving woman, even hearts(252); and He is Oft-forgiving, Most Forbearing.
though she allures you. Nor marry (your girls) to
252 It has been held that thoughtless oaths, if there is no intention behind them,
unbelievers until they believe: A man slave who can be expiated by an act of charity. ( Cf. 5:89).
believes is better than an unbeliever, even though he
allures you. Unbelievers do (but) beckon you to the 226. For those who take an oath for abstention from their
Fire. But Allah beckons by His Grace to the Garden (of wives, a waiting for four months is ordained; if then
bliss) and forgiveness, and makes His Signs clear to they return, Allah is Oft-forgiving, Most Merciful.
mankind: That they may celebrate His praise.
245-
245-A Literally "pagan", 227.But if their intention is firm for divorce, Allah
heareth and knoweth all things(253).
222. They ask thee concerning women´s courses. Say: 253 Verses 225-227 should be read together with verse 224. The latter, though it
They are a hurt and a pollution(247): So keep away is perfectly general, leads up to the other three.
from women in their courses, and do not approach
The Pagan Arabs had a custom very unfair to women in wedlock, and this was
them until they are clean. But when they have purified suppressed by Islam. Sometimes, in a fit of anger or caprice, a husband would
themselves, ye may approach them in any manner, take an oath by Allah not to approach his wife. This deprived her of conjugal
time, or place(248) ordained for you by Allah. For rights, but at the same time kept her tied to him indefinitely, so that she could not
Allah loves those who turn to Him constantly and He marry again. If the husband was remonstrated with, he would say that his oath by
Allah bound him. Islam in the first place disapproved of thoughtless oaths, but
loves those who keep themselves pure and clean.
insisted on proper solemn intentional oaths being scrupulously observed. In a
247 Adhan: hurt, pollution. Both aspects must be remembered. Physical serious matter like that affecting a wife, if the oath was put forward as an excuse,
cleanliness and purity make for health, bodily and spiritual. But the matter should the man is told that it is no excuse at all. Allah looks to intention, not mere
be looked at from the woman's point of view as well as the man's. To her there is thoughtless words. The parties are allowed a period of four months to make up
danger of hurt, and she should have every consideration. In the animal world, their minds and see if an adjustment is possible. Reconciliation is recommended,
instinct is a guide which is obeyed. Man should in this respect be better: he is but if they are really determined against reconciliation, it is unfair to keep them
often worse. tied indefinitely.
248 Haythu: A comprehensive word referring to manner, time, or place. The 228.Divorced women shall wait concerning themselves
most delicate matters are here referred to in the most discreet and yet helpful
terms. In sex morality, manner, time, and place are all important: and the highest for three monthly periods. Nor is it lawful for them to
standards are set by social laws, by our own refined instinct of mutual hide what Allah Hath created in their wombs, if they
consideration, and above all, by the light shed by the highest Teachers from the have faith in Allah and the Last Day. And their
wisdom which they receive from our Maker, Who loves purity and cleanliness in husbands have the better right to take them back in
all things.
that period, if they wish for reconciliation(254). And
223. Your wives are as a tilth(249) unto you; so approach women shall have rights similar to the rights against
them, according to what is equitable; but men have a
your tilth when or how ye will; but do some good act
degree (of advantage) over them(255). And Allah is
for your souls beforehand; and fear Allah. And know
Exalted in Power, Wise.
that ye are to meet Him (in the Hereafter), and give
(these) good tidings(250) to those who believe. 254 Islam tries to maintain the married state as far as possible, especially where
children are concerned, but it is against the restriction of the liberty of men and
249 Sex is not a thing to be ashamed of, or to be treated lightly, or to be indulged women in such vitally important matters as love and family life. It will check hasty
to excess. It is as solemn a fact as any in life. It is compared to a husbandman's action as far as possible, and leave the door to reconciliation open at many stages.
tilth; it is a serious affair to him; he sows the seed in order to reap the harvest. But Even after divorce a suggestion of reconciliation is made, subject to certain
he chooses his own time and mode of cultivation. He does not sow out of season precautions (mentioned in the following verses) against thoughtless action. A
28
period of waiting ('iddah) for three monthly courses is prescribed, in order to see your instruction. And fear Allah, and know that Allah
if the marriage conditionally dissolved is likely to result in issue. But this is not
is well-acquainted with all things.
necessary where the divorced woman is a virgin: 33:49. It is definitely declared
that men and women shall have similar rights against each other. 261 If the man takes back his wife after two divorces, he must do so only on
equitable terms, i.e., he must not put pressure on the woman to prejudice her
255 The difference in economic position between the sexes makes the man's rights in any way, and they must live clean and honourable lives, respecting each
rights and liabilities a little greater than the woman's. Q. 4:34 refers to the duty of
other's personalities. There are here two conditional clauses: (1) 'when ye divorce
the man to maintain the woman, and to a certain difference in nature between the women,' and (2) 'when they fulfil their 'Iddah:' followed by two consequential
sexes. Subject to this, the sexes are on terms of equality in law, and in certain clauses, (3) 'take them back on equitable terms,' or (4) 'set them free with
matters the weaker sex is entitled to special protection.
kindness.' The first is connected with the third and the second with the fourth.
Therefore if the husband wishes to resume marital relations, he need not wait for
229. Adivorce is only(256) permissible twice: after that, 'Iddah. But if he does not so wish, she is free to marry someone else after 'Iddah.
the parties should either hold Together on equitable For the meaning of 'Iddah see n. 254 above.
terms, or separate with kindness.(257) It is not lawful 262 Let no one think that the liberty given to him can be used for his own selfish
for you, (Men), to take back any of your gifts (from ends. If he uses the law for the injury of the weaker party, his own moral and
your wives), except when both parties fear that they spiritual nature suffers.
would be unable to keep the limits ordained by 263 These difficult questions of sex relations are often treated as a joke. But they
Allah.(258) If ye (judges) do indeed fear that they profoundly affect our individual lives, the lives of our children, and the purity and
would be unable to keep the limits ordained by Allah, well-being of the society in which we live. This aspect of the question is reiterated
there is no blame on either of them if she give again and again.
something for her freedom. These are the limits 264 Rehearse: dhikr. Cf. 2:151 and n. 156. We are asked to remember in our
ordained by Allah. so do not transgress them if any do own minds, and to proclaim and praise, and be proud of Allah's favours on us.
transgress the limits ordained by Allah, such persons His favours are immeasurable: not the least are His Revelations, and the wisdom
wrong (Themselves as well as others).(259) which He has given to us to enable us to judge and act up to His guidance.
256 Where divorce for mutual incompatibility is allowed, there is danger that the 232. When ye divorce women, and they fulfil the term of
parties might act hastily, then repent, and again wish to separate. To prevent such
capricious action repeatedly, a limit is prescribed. Two divorces (with a their (Íddat), do not prevent them(265) from
reconciliation between) are allowed. After that the parties must definitely make up marrying persons of their choice, if they mutually
their minds, either to dissolve the union permanently, or to live honourable lives agree on equitable terms. This instruction is for all
together in mutual love and forebearance-to "hold together on equitable terms," amongst you, who believe in Allah and the Last Day.
neither party worrying the other nor grumbling nor evading the duties and
That is (the course Making for) most virtue and purity
responsibilities of marriage f &
amongst you and Allah knows, and ye know not.
257 If a separation is inevitable, the parties should not throw mud at each other,
but recognise what is right and honourable on a consideration of all the 265 The termination of a marriage bond is a most serious matter for family and
circumstances. In any case a man is not allowed to ask back for any gifts or social life. And every lawful device is approved which can equitably bring back
property he may have given to the wife. This is for the protection of the those who have lived together, provided only there is mutual love and they can live
economically weaker sex. Lest that protective provision itself work against the on honourable terms with each other. If these conditions are fulfilled, it is not
woman's freedom, an exception is made in the next clause. right for outsiders to prevent or hinder reunion. They may be swayed by property
or other considerations. This verse was occasioned by an actual case that was
258 All other prohibitions and limits prescribed here are in the interests of good referred to the Prophet in his lifetime.
and honourable lives for both sides, and in the interests of a clean and honourable
social life, without public or private scandals. If there is any fear that in 233.The mothers shall give suck(266) to their offspring
safeguarding her economic rights, her very freedom of person may suffer, the
for two whole years, if the father desires to complete
husband refusing the dissolution of marriage, and perhaps treating her with
cruelty, then, in such exceptional cases, it is permissible to give some material the term. But he shall bear the cost of their food and
consideration to the husband, but the need and equity of this should be submitted clothing(266-A) on equitable terms. No soul shall have
to the judgement of impartial judges, i.e., properly constituted courts. A divorce of a burden laid on it greater than it can bear. No mother
this kind is called khul'. shall be Treated unfairly on account of her child. Nor
259 Wrong (themselves as well as others): Zalimun: for the root meaning of zulm father on account of his child, an heir shall be
see n. 51 to 2:35. chargeable in the same way, If they both decide on
weaning, by mutual consent, and after due
230. So if a husband divorces his wife (irrevocably)(260), consultation, there is no blame on them. If ye decide
he cannot, after that, remarry her until after she has on a foster-mother for your offspring, there is no
married another husband and he has divorced her. In blame on you, provided ye pay (the mother) what ye
that case there is no blame on either of them if they offered, on equitable terms. But fear Allah and know
reunite, provided they feel that they can keep the that Allah sees well what ye do.
limits ordained by Allah. Such are the limits ordained
266 As this comes in the midst of regulations on divorce, it applies primarily to
by Allah, which He makes plain to those who cases of divorce, where some definite rule is necessary, as the father and mother
understand. would not, on account of the divorce, probably be on good terms, and the
interests of the children must be safeguarded. As, however, the wording is
260 This is in continuation of the first sentence of 2:229. Two divorces followed perfectly general, it has been held that the principle applies equally to the father
by reunion are permissible; the third time the divorce becomes irrevocable, until
and mother in wedlock: each must fulfil his or her part in the fostering of the
the woman marries some other man and he divorces her. This is to set an almost child. On the other hand, it is provided that the child shall not be used as an
impossible condition. The lesson is: if a man loves a woman he should not allow a excuse for driving a hard bargain on either side. By mutual consent they can agree
sudden gust of temper or anger to induce him to take hasty action. What happens to some course that is reasonable and equitable, both as regards the period before
after two divorces, if the man takes her back? See n. 261 to 2:231. weaning (the maximum being two years) and the engagement of a wet-nurse, or
(by analogy) for artificial feeding. But the mother's privileges must not be curtailed
231.When ye divorce(261) women, and they are about simply because by mutual consent she does not nurse the baby. In a matter of this
to fulfil the term of their (Íddat), either retain them kind the ultimate appeal must be to godliness, for all legal remedies are imperfect
back or let them go; but do not retain them to injure and may be misused. (Cf. 31:14).
them, (or) to take undue advantage;(262) if any one 266-A I.e., in the case of divorce. [Eds.].
266-
does that; He wrongs his own soul. Do not treat
Allah's Signs as a jest,(263) but solemnly 234. If any of you die and leave widows behind, they
rehearse(264) Allah.s favours on you, and the fact shall wait concerning themselves four months and ten
that He sent down to you the Book and Wisdom, for days:(267) When they have fulfilled their term, there
is no blame on you if they dispose of themselves in a
29
just and reasonable manner. And Allah is well themselves, provided it is reasonable. And Allah is
acquainted with what ye do. Exalted in Power, Wise.
267 The 'Iddah of widowhood (four months and ten days) is longer than the 273 Opinions differ whether the provision (of a year's maintenance, with
'Iddah of divorce (three monthly courses. 2:418). In the latter the only residence), for a widow, is abrogated by the share which the widow gets (one-
consideration is to ascertain if there is any unborn issue of the marriage dissolved. eighth or one-fourth) as an heir ( 4:12 ). I do not think it is. The bequest (where
This is clear from 33:49, where it is laid down that there is no 'Iddah for virgin made) takes effect as a charge on the property, but the widow can leave the house
divorcees. In the former there is in addition the consideration of mourning and before the year is out, and presumably maintenance then ceases.
respect for the deceased husband. In either case, if it is proved that there is
unborn issue, there is of course no question of remarriage for the woman until it is 241. For divorced women (a one time provision should be
born and for a reasonable time afterwards. Meanwhile her maintenance on a
reasonable scale is chargeable to the late husband or his estate. paid) on a reasonable (scale). This is a duty on the
righteous.
235.There is no blame on you if ye make an offer of
betrothal or hold it in your hearts.(268) Allah knows
242.Thus doth Allah Make clear His Signs to you: In
that ye cherish them in your hearts: But do not make a order that ye may understand.
secret contract with them except that you speak to
them in terms honourable, nor resolve on the tie of
243. Didst thou not Turn by vision to those who
abandoned their homes, though they were thousands
marriage till the term prescribed is fulfilled. And know
(In number), for fear of death? Allah said to them:
that Allah Knoweth what is in your hearts, and take
"Die": Then He restored them to life.(274) For Allah is
heed of Him; and know that Allah is Oft-Forgiving,
full of bounty to mankind, but Most of them are
Most Forbearing.
ungrateful.
268 A definite contract of remarriage for the woman during her period of 'Iddah
of widowhood is forbidden as obviously unseemly, as also any secrecy in such 274 We now return to the subject of Jihad, which we left at 2:214-216. We are to
matters. It would bind the woman at a time when she is not fitted to exercise her be under no illusion about it. If we are not prepared to fight for our faith, with our
fullest judgement. But circumstances may arise when an offer (open for future lives and all our resources, both our lives and our resources will be wiped out by
consideration but not immediately decided) may be to her interests, and this is our enemies. As to life, Allah gave it, and a coward is not likely to save it. It has
permissible. (R). happened again and again in history that men who tamely submitted to be driven
from their homes although they were more numerous than their enemies, had the
sentence of death pronounced on them for their cowardice, and they deserved it.
236. There is no blame on you if ye divorce women before But Allah gives further and further chances in His mercy. This is a lesson to every
consummation or the fixation of their dower; but generation. The Commentators differ as to the exact episode referred to, but the
bestow on them (A suitable gift), the wealthy wording is perfectly general, and so is the lesson to be learnt from it.
according to his means, and the poor according to his
means - A gift of a reasonable amount is due from 244. Then fight in the cause of Allah, and know that Allah
those who wish to do the right thing. Heareth and knoweth all things.(275)
275 For Allah's cause we must fight, but never to satisfy our own selfish passions
237. And if ye divorce them before consummation, but or greed, for the warning is repeated: "Allah heareth and knoweth all things"; all
after the fixation of a dower for them, then the half of deeds, words, and motives are perfectly open before Him, however we might
the dower (Is due to them), unless they remit it or conceal them from men or even from ourselves. See 2:216. n. 236.
(the man´s half) is remitted(269) by him in whose
hands is the marriage tie;(270) and the remission (of 245. Who is he that will loan to Allah a beautiful
the man´s half) is the nearest to righteousness. And loan,(276) which Allah will double unto his credit and
do not forget Liberality between yourselves. For Allah multiply many times? It is Allah that giveth (you)
sees well all that ye do. Want or plenty, and to Him shall be your return.
269 The law declares that in such a case half the dower fixed shall be paid by the 276 Spending in the cause of Allah is called metaphorically "a beautiful loan". It is
man to the woman. But it is open to the woman to remit the half due to her or to excellent in many ways: (1) it shows a beautiful spirit of self-denial; (2) in other
the man to remit the half which he is entitled to deduct, and thus pay the whole. loans there may be a doubt as to the safety of your capital or any return thereon;
here you give to the Lord of All, in Whose hands are the keys of want or plenty;
270 Him in whose hands is the marriage tie : According to Hanaf i doctrine this is giving, you may have manifold blessings, and withholding, you may even lose what
the husband himself, who can ordinarily by his act dissolve the marriage. It you have. If we remember that our goal is Allah, can we turn away from His
therefore behoves him to be all the more liberal to the woman and pay her the full cause? (Cf. 64:17 and 3:180-181).
dower even if the marriage was not consummated.
246. Hast thou not Turned thy vision to the Chiefs of the
238. Guard strictly your (habit of) prayers, especially the Children of Israel after (the time of) Moses(277)? they
Middle Prayer;(271) and stand before Allah in a said to a prophet (278)(That was) among them:
devout (frame of mind). "Appoint for us a king, that we May fight in the cause
271 The Middle Prayer. Al Salat al wusta : may be translated "the best or most of Allah." He said: "Is it not possible(279), if ye were
excellent prayer." Authorities differ as to the exact meaning of this phrase. The commanded to fight, that that ye will not fight?" They
weight of authorities seems to be in favour of interpreting this as the 'Asr prayer (in said: "How could we refuse to fight in the cause of
the middle of the afternoon). This is apt to be most neglected, and yet this is the Allah, seeing that we were turned out of our homes
most necessary, to remind us of Allah in the midst of our worldly affairs. (R).
and our families?" but when they were commanded to
239.If ye fear (an enemy)(272), pray on foot, or riding, fight, they turned back, except a small band among
them. But Allah Has full knowledge of those who do
(as may be most convenient), but when ye are in
wrong.
security, celebrate Allah's praises in the manner He
has taught you, which ye knew not (before). 277 The next generation after Moses and Aaron was ruled by Joshua, who crossed
the Jordan and settled the tribes in Palestine . His rule lasted for 25 years, after
272 Verses 238-239 are parenthetical, introducing the subject of prayer in danger. which there was a period of 320 years when the Israelites had a chequered history.
This is more fully dealt with in 4:101-03. They were not united among themselves, and suffered many reverses at the hands
of the Midianites, Amalekites, and other tribes of Palestine . They frequently
240. Those of you who die and leave widows should lapsed into idolatry and deserted the worship of the true God. From time to time
bequeath for their widows a year´s maintenance and a leader appeared among them who assumed dictatorial powers. Acting under a
sort of theocratic commission from Allah, he pointed out their backslidings,
residence;(273) but if they leave (The residence), reunited them under His banner, and restored, from time to time and place to
there is no blame on you for what they do with place, the power of Israel . These dictators are called Judges in the English
translation of the Old Testament. The last of their line was Samuel, who marks
30
the transition towards the line of Kings on the one hand and of the later Prophets long afterwards. Saul used the same test as Gideon: he gave a certain order when
on the other. He may be dated approximately about the 11th century B.C. crossing a stream: the greater part disobeyed, and were sent back. Gideon's story
will be found in Judges, 7:2-7.
278 This was Samuel. In his time Israel had suffered from much corruption
within and many reverses without. The Philistines had made a great attack and 285 Even in the small band that remained faithful, there were some who were
defeated Israel with great slaughter. The Israelites, instead of relying on Faith and appalled by the number of the enemy when they met him face to face, and saw the
their own valour and cohesion, brought out their most sacred possession, the Ark size and strength of the enemy Commander, the giant Goliath (Jalut). But there
of the Covenant, to help them in the fight. But the enemy captured it, carried it was a very small band who were determined to face all odds because they had
away, and retained it for seven months. The Israelites forgot that wickedness perfect confidence in Allah and in the cause for which they were fighting. They
cannot screen itself behind a sacred relic. Nor can a sacred relic help the enemies were for making a firm stand and seeking Allah's help. Of that number was David:
of faith. The enemy found that the Ark brought nothing but misfortune for see next note.
themselves, and were glad to abandon it. It apparently remained twenty years in
the village (qaryah) of Ya'arim (Kirjath jearim): I. Samuel, 7:2. Meanwhile the 250. When they advanced to meet Goliath and his forces,
people pressed Samuel to appoint them a king. They thought that a king would
cure all their ills, whereas what was wanting was a spirit of union and discipline they prayed: "Our Lord! Pour out constancy on us and
and a readiness on their part to fight in the cause of Allah. make our steps firm: Help us against those that reject
faith."
279 Samuel knew as a Prophet that the people were fickle and only wanted to
cover their own want of union and true spirit by asking for a king. They replied
with spirit in words, but when it came to action, they failed. They hid themselves
251. By Allah.s will they routed them; and David(286)
in caves and rocks, or ran away, and even those who remained "followed him slew Goliath; and Allah gave him power and wisdom
trembling": I. Samuel, 13:6-7. and taught him whatever (else) He willed(287). And
did not Allah Check one set of people by means of
247. TheirProphet said to them: "(Allah) hath appointed another, the earth would indeed be full of mischief:
Talut(280) as king over you." They said: "How can he But Allah is full of bounty to all the worlds(288).
exercise authority over us when we are better fitted
286 Note how the whole story is compressed into a few words as regards
than he to exercise authority, and he is not even narration, but its spiritual lessons are dwelt upon from many points of view. The
gifted, with wealth in abundance?" He said: "(Allah) Old Testament is mainly interested in the narrative, which is full of detail, but says
hath Chosen him above you, and hath gifted him little about the universal truths of which every true story is a parable. The Qur'an
abundantly with knowledge and bodily prowess: Allah assumes the story, but tells the parable.
Granteth His authority to whom He pleaseth. Allah David was a raw youth, with no arms or armour. He was not known even in the
careth for all, and He knoweth all things." Israelite camp, and the giant Goliath mocked him. Even David's own elder
brother chided him for deserting his sheep, for he was a poor shepherd lad to
280 Talut the Arabic name for Saul, who was tall and handsome, but belonged to outward appearance, but his faith had made him more than a match for the
the tribe of Benjamin, the smallest tribe in Israel . His worldly belongings were Philistine hosts. When Saul offered his own armour and arms to David, the young
slender, and it was when he went out to search for some asses which had been lost hero declined, as he had not tried them, while his shepherd's sling and staff were
from his father's house that he met Samuel and was anointed king by him. The his well-tried implements. He picked up five smooth pebbles on the spot from the
people's fickleness appeared immediately after he was named. They raised all stream, and used his sling to such effect that he knocked down Goliath. He then
sorts of petty objections to him. The chief consideration in their minds was used Goliath's own sword to slay him. There was consternation in the Philistine
selfishness: each one wanted to be leader and king himself, instead of desiring army: they broke and fled, and were pursued and cut to pieces.
sincerely the good of the people as a whole, as a leader should do.
Apart from the main lesson that if we would preserve our national existence and
248. And (further) their Prophet said to them: "A Sign of our faith it is our duty to fight with courage and firmness, there are other lessons in
David's story: (1) numbers do not count, but faith, determination and the blessing
his authority is that there shall come to you the Ark of of Allah; (2) size and strength are of no avail against truth, courage, and careful
the covenant(281), with (an assurance) therein of planning; (3) the hero tries his own weapons, and those that are available to him at
security(282) from your Lord, and the relics left by the the time and place, even though people may laugh at him; (4) if Allah is with us,
family of Moses and the family of Aaron, carried by the enemy's weapon may become an instrument of his own destruction; (5)
angels(283). In this is a symbol for you if ye indeed personality conquers all dangers, and puts heart into our own wavering friends; (6)
pure faith brings Allah's reward, which may take many forms: in David's case it
have faith." was Power, Wisdom, and other gifts; see next note.
281 Ark of the Covenant: Tabut: a chest of acacia wood covered and lined with
287 David was not only a shepherd, a warrior, a king, a wise man, and a prophet,
pure gold, about 5 ft. x 3ft x 3 ft. See Exod. 25:10-22. It was to contain the
but was also endowed with the gifts of poetry and music. (R).
"testimony of Allah", or the Ten Commandments engraved on stone, with relics of
Moses and Aaron. Its Gold lid was to be the "Mercy Seat." This was a sacred 288 Allah's plan is universal. He loves and protects all His creatures and His
possession to Israel . It was lost to the enemy in the early part of Samuel's bounties are for all worlds (1:2 n. 20). To protect one He may have to check
ministry: see n. 278 to 2:246. When it came back, it remained in a village for another, but we must never lose faith that His love is for all in boundless measure.
twenty years, and was apparently taken to the capital when kingship was instituted. (Cf. 22:40 ).
It thus became a symbol of unity and authority. (R).
282 Security: sakinah = safety, tranquillity, peace. Later Jewish writings use the 252.These are the Signs of Allah. we rehearse them to
same word for a symbol of Allah's Glory in the Tabernacle or tent in which the thee in truth: verily Thou art one of the messengers.
Ark was kept, or in the Temple when it was built by Solomon. (Cf. 9:26 ).
283 Carried by angels : these words refer to the Tabut or Ark. (R).
253. Those messengers We endowed with gifts, some
above others(289): To one of them Allah spoke(290);
249. When Talut set forth with the armies, he said(284): others He raised to degrees (of honour)(291); to
"(Allah) will test you at the stream: if any drinks of its Jesus the son of Mary We gave clear (Signs)(292),
water, He goes not with my army: Only those who and strengthened him with the holy spirit(292-A). If
taste not of it go with me: A mere sip out of the hand Allah had so willed, succeeding generations would not
is excused." but they all drank of it, except a few. have fought among each other, after clear (Signs) had
When they crossed the river,- He and the faithful ones come to them, but they (chose) to wrangle, some
with him,they said: "This day(285) We cannot cope believing and others rejecting. If Allah had so willed,
with Goliath and his forces." but those who were they would not have fought each other; but Allah
convinced that they must meet Allah, said: "How oft, Fulfilleth His plan(293).
by Allah.s will, Hath a small force vanquished a big 289 Different gifts and different modes of procedure are prescribed to Allah's
one? Allah is with those who steadfastly persevere." Messengers in different ages, and perhaps their degrees are different though it is
not for mortals, with our imperfect knowledge, to make any difference between
284 A Commander is hampered by a large force if it is not in perfect discipline one and another of Allah's Messengers (2:136). As this winds up the argument
and does not wholeheartedly believe in its Commander. He must get rid of all the about fighting, three illustrations are given from the past, how it affected Allah's
doubtful ones, as did Gideon before Saul, and Henry V, in Shakespeare's story Messengers. To Moses Allah spoke directly: he led his men for forty years
31
through the wilderness, mainly fighting against the unbelief of his own people; he on him. Allah's knowledge is absolute, and is not conditioned by Time or Space.
organised them to fight with the sword for Palestine, but was raised to Allah's To us, His creatures, these conditions always apply. His knowledge and our
mercy before his enterprise ripened, and it fell to Joshua to carry out his plan. knowledge are therefore in different categories, and our knowledge only gets some
David, though a mere shepherd boy, was chosen by Allah. He overthrew the reflection of Reality when it accords with His Will and Plan. (Cf. 20:110).
greatest warrior of his time, became a king, and waged successful wars, being also a
prophet, a poet, and musician. Jesus was "strengthened with the Holy Spirit": he 298 Throne: seat, power, knowledge, symbol of authority. In our thoughts we
was given no weapons to fight, and his mission was of a more limited character. In exhaust everything when we say "the heavens and the earth". Well, then, in
Muhammad's mission these and other characters were combined. Gentler than everything is the working of Allah's power, and will, and authority. Everything of
Jesus, he organised on a vaster scale than Moses, and from Mad i nah he ruled course includes spiritual things as well as things of sense. (R).
and gave laws, and the Qur'an has a vaster scope than the Psalms of David. (Cf.
299 A life of activity that is imperfect or relative would not only need rest for
2:285).
carrying on its own activities, but would be in need of double rest when it has to
290 Moses: see note above look after and guard, or cherish, or help other activities. In contrast with this is the
Absolute Life, which is free from any such need or contingency. For it is supreme
291 There is a two-fold sense: they were raised to high posts of honour, and they above anything that we can conceive.
rose by degrees. I take the reference to be to David.
292 Cf. 2:87. See n. 401 to 3:62

256.Let there be no compulsion(300) in religion: Truth
stands out clear from Error: whoever rejects evil and
292-
292-A “Holy Spirit,” according to commentators signifiers Gabriel. [Eds.] believes in Allah hath grasped the most trustworthy
293 If some power of choice was to be given to man, his selfishness inevitably hand-hold, that never breaks(301). And Allah heareth
caused divisions. It must not be supposed that it frustrates Allah's Plan. He carries and knoweth all things.
it out as He will.
300 Compulsion is incompatible with religion: because (1) religion depends upon
faith and will, and these would be meaningless if induced by force; (2) Truth and
254. O ye who believe! Spend out of (the bounties)(294) Error have been so clearly shown up by the mercy of Allah that there should be
We have provided for you, before the Day comes when no doubt in the minds of any persons of good will as to the fundamentals of faith;
no bargaining (Will avail), nor friendship nor (3) Allah's protection is continuous, and His Plan is always to lead us from the
intercession(295). Those who reject Faith they are the depths of darkness into the clearest light.
wrong-doers. 301 Handhold: something which the hands can grasp for safety in a moment of
danger. It may be a loop or a handle, or anchor. If it is without flaw, so that there
294 Spend, i.e., give away in charity, or employ in good works, but do not hoard.
is no danger of breaking, our safety is absolutely assured so long as we hold fast to
Good works would in Islam include everything that advances the good of one that
it. Our safety then depends on our own will and faith: Allah's help and protection
is in need whether a neighbour or a stranger, or that advances the good of the
will always be unfailing if we hold firmly to Allah and trust in Him. (Cf. 21:32 ).
community, or even the good of the person himself to whom Allah has given the
bounty. But it must be real good and there should be no admixture of baser
motives, such as vainglory, or false indulgence, or encouragement of idleness, or 257. Allah is the Protector of those who have faith: from
playing off one person against another. The bounties include mental and spiritual the depths of darkness He will lead them forth into
gifts as well as wealth and material gifts. light. Of those who reject faith the patrons are the evil
295 Cf. 2:123 and 2:48 . ones: from light they will lead them forth into the
depths of darkness. They will be companions of the
255.Allah. There is no god but He,-the Living, the Self- fire, to dwell therein (For ever).
subsisting, Eternal(296). No slumber can seize Him
nor sleep. His are all things in the heavens and on 258. Hast thou not Turned thy vision to one who disputed
earth. Who is there can intercede in His presence with Abraham(302) About his Lord, because Allah had
except as He permitteth? He knoweth what granted him power? Abraham said: "My Lord is He
(appeareth to His creatures as) before or after or Who Giveth life and death." He said: "I give life and
behind them(297). Nor shall they compass aught of death". Said Abraham: "But it is Allah that causeth the
His knowledge except as He willeth. His Throne doth sun to rise from the east: Do thou then cause him to
extend(298) over the heavens and the earth, and He rise from the West." Thus was he confounded who (in
feeleth no fatigue in guarding and preserving arrogance) rejected faith. Nor doth Allah Give
them(299) for He is the Most High, the Supreme (in guidance to a people unjust(303).
glory). 302 The three verses 258-260 have been the subject of much controversy as to the
exact meaning to be attached to the incidents and the precise persons alluded to,
296 This is Ayat al Kursi, the "Verse of the Throne". Who can translate its
whose names are not mentioned. In such matters, where the Qur'an has given no
glorious meaning, or reproduce the rhythm of its well-chosen and comprehensive
names and the Prophet has himself given no indication, it seems to me useless to
words? Even in the original Arabic the meaning seems to be greater than can be
speculate, and still worse to put forward positive opinions. In questions of
expressed in words. The attributes of Allah are different from anything we know
learning, speculations are often interesting. But it seems to me that the meaning of
in our present world: He lives, but His life is self-subsisting and eternal: it does not
the Qur'an is so wide and universal that we are in danger of missing the real and
depend upon other beings and is not limited to time and space. Perhaps the
eternal meaning if we go on disputing about minor points. All three incidents are
attribute of Qayyum includes not only the idea of "Self-subsisting" but also the idea
such as may happen again and again in any prophet's lifetime, and be seen in
of "Keeping up and maintaining all life." His life being the source and constant
impersonal vision at any time. Here they are connected with Al Mustafa's vision as
support of all derived forms of life. Perfect life is perfect activity, in contrast to the
shown by the opening words of verse 258. (R).
imperfect life which we see around us, which is not only subject to death but to the
need for rest or slowed-down activity, (something which is between activity and 303 The first point illustrated is the pride of power, and the impotence of human
sleep, for which I, in common with other translators, have used the word power as against Allah's power. The person who disputed with Abraham may have
"slumber") and the need for full sleep itself. But Allah has no need for rest or been Nimrod or some ruler in Babylonia , or indeed elsewhere. I name Babylonia
sleep. His activity, like His life, is perfect and self-subsisting. Contrast with this the as it was the original home of Abraham ( Ur of the Chaldees), and Babylon prided
expression used in Psalms 78:65: "Then the Lord awaked as one out of sleep, and herself on her arts and sciences in the ancient world. Science can do many
like a mighty man that shouteth by reason of wine." (Cf. 20:109-110). (R). wonderful things; it could then; it can now. But the mystery of Life baffled science
then, as it continues to baffle science now, after many centuries of progress.
297 After we realise that His Life is absolute Life, His Being is absolute Being,
Abraham had faith, and referred back everything to the true Cause of Causes. A
while others are contingent and evanescent, our ideas of heaven and earth vanish
sceptical ruler might jestingly say: "I have the power of life and death." A man of
like shadows. What is behind that shadow is He. Such reality as our heavens and
science might say: "We have investigated the laws of life and death." Different
our earth possess is a reflection of His absolute Reality. The pantheist places the
kinds of powers lie in the hands of kings and men of knowledge. The claim in
wrong accent when he says that everything is He. The truth is better expressed
both cases is true in a very limited sense. But Abraham confounded the claimer by
when we say that everything is His. How then can any creatures stand before Him
going back to fundamentals. "If you had the ultimate power, why could you not
as of right, and claim to intercede for a fellow-creature? In the first place both are
make the sun rise from the West?"
His, and He cares as much for one as for the other. In the second place, they are
both dependent on His will and command. But He in His Wisdom and Plan may
grade His creatures and give one superiority over another. Then by His will and 259.Or (take) the similitude of one who passed by a
permission such a one may intercede or help according to the laws and duties laid hamlet, all in ruins(304) to its roofs. He said: "Oh!
32
how shall Allah bring it (ever) to life, after (this) its caused to the recipient, e.g., by boasting that the giver relieved the person in the
hour of need. Indeed, the kindness and the spirit which turns a blind eye to other
death?" but Allah caused him to die for a hundred
people's faults or shortcomings is the essence of charity: these things are better
years, then raised him up (again). He said: "How long than charity if charity is spoilt by tricks that do harm. At the same time, while no
didst thou tarry (thus)?" He said: (Perhaps) a day or reward is to be expected, there is abundant reward from Allah — material, moral,
part of a day." He said: "Nay, thou hast tarried thus a and spiritual — according to His own good pleasure and plan. If we spend in the
hundred years; but look at thy food and thy drink; way of Allah, it is not as if Allah was in need of our charity. On the contrary our
shortcomings are so great that we require His utmost forbearance before any good
they show no signs of age; and look at thy donkey: that we can do can merit His praise or reward. Our motives are so mixed that our
And that We may make of thee a sign unto the people, best may really be very poor if judged by a very strict standard. (Cf. 2:215 and
Look further at the bones, how We bring them 2:273-276).
together and clothe them with flesh(305)." When this
was shown clearly to him, he said: "I know that Allah 264. O ye who believe! cancel not your charity by
hath power over all things." reminders of your generosity or by injury,- like those
who spend their substance to be seen of men, but
304 This incident is referred variously (1) to Ezekiel's vision of dry bones (Ezekiel,
37:1-10); (2) to Nehemiah's visit to Jerusalem in ruins after the Captivity, and to its believe neither in Allah nor in the Last Day(310). They
rebuilding (Nehemiah, 2:11-20): and (3) to 'Uzayr, or Ezra, or Esdras, the scribe, are in parable like a hard, barren rock, on which is a
priest, and reformer, who was sent by the Persian King after the Captivity to little soil: on it falls heavy rain, which leaves it (Just)
Jerusalem, and about whom there are many Jewish legends. As to (1), there are a bare stone. They will be able to do nothing with
only four words in this verse about bones. As to (2) and (3), there is nothing
specific to connect this verse with either. The wording is perfectly general, and we
aught they have earned. And Allah guideth not those
must understand it as general. I think it does refer not only to individual, but to who reject faith.
national death and resurrection.
310 False charity, "to be seen of men," is really no charity. It is worse, for it
305 A man is in despair when he sees the destruction of a whole people, city, or betokens a disbelief in Allah and the Hereafter. "Allah seeth well whatever ye do"
civilisation. But Allah can cause resurrection as He has done many times in (2:265). It is compared to hard barren rock on which by chance has fallen a little
history, and as He will do at the final Resurrection. Time is nothing before Allah. soil. Good rain, which renders fertile soil more fruitful, washes away the little soil
The doubter thinks that he has been dead or "tarried thus" a day or less when the which this rock had, and exposes its nakedness. What good can hypocrites derive
period has been a century. On the other hand, the food and drink which he left even from the little wealth they may have amassed?
behind is intact, and as fresh as it was when he left it. But the donkey is not only
dead, but nothing but bones is left of it. And before the man's eyes, the bones are 265. And the likeness of those who spend their
reunited, clothed with flesh and blood, and restored to life. Moral: (1) Time is substance, seeking to please Allah and to strengthen
nothing to Allah; (2) It affects different things in different ways; (3) The keys of life
and death are in Allah's hands; (4) Man's power is nothing; his faith should be in
their souls, is as a garden, high and fertile: heavy
Allah. rain(311) falls on it but makes it yield a double
increase of harvest, and if it receives not Heavy rain,
260. Behold! Abraham said: "My Lord! Show me how light moisture sufficeth it. Allah seeth well whatever
Thou givest life to the dead(306)." He said: "Dost thou ye do.
not then believe?" He said: "Yea! but to satisfy My 311 True charity is like a field with good soil on a high situation. It catches good
own understanding(307)." He said: "Take four birds; showers of rain, the moisture penetrates the soil, and yet its elevated situation
Tame them to turn to thee; put a portion(308) of them keeps it well-drained, and healthy favourable conditions increase its output
on every hill and call to them: They will come to thee enormously. But supposing even that the rain is not abundant, it catches dew and
makes the most of any little moisture it can get, and that is sufficient for it. So a
(Flying) with speed. Then know that Allah is Exalted in man of true charity is spiritually healthy; he is best situated to attract the bounties
Power, Wise." of Allah, which he does not hoard selfishly but circulates freely. In lean times he
still produces good works, and is content with what he has. He looks to Allah's
306 Verse 258, we saw, illustrated Allah's power over Life and Death, contrasted
pleasure and the strengthening of his own soul.
with man's vain boasts or imaginings. Verse 259 illustrated how Time is immaterial
to Allah's workings; things; individuals and nations are subject to laws of life and
death, which are under Allah's complete control, however much we may be 266. Does any of you wish that he should have a
misled by appearances. (R). garden(312) with date-palms and vines and streams
307 Abraham had complete faith in Allah's power, but he wanted, with Allah's flowing underneath, and all kinds of fruit, while he is
permission, to give an explanation of that faith to his own heart and mind. Where stricken with old age, and his children are not strong
I have translated "satisfy my own understanding," the literal translation would be (enough(313) to look after themselves)- that it should
"satisfy my own heart." be caught in a whirlwind, with fire therein, and be
308 A portion of them: Juz'an. The Commentators understand this to mean that burnt up? Thus doth Allah make clear to you (His)
the birds were to be cut up and pieces of them were to be put on the hills. The Signs; that ye may consider.
cutting up or killing is not mentioned, but they say that it is implied by an ellipsis,
as the question is how Allah gives life to the dead. (R). 312 The truly spiritual nature of charity having been explained in three parables
(2:261, 264, 265) a fourth parable is now added, explaining its bearing on the
whole of our life. Suppose we had a beautiful garden well-watered and fertile, with
261.The parable of those who spend their substance in delightful views of streams, and a haven of rest for mind and body; suppose old
the way of Allah is that of a grain of corn: it groweth age were creeping in on us, and our children were either too young to look after
seven ears, and each ear Hath a hundred grains. Allah themselves or too feeble in health; how should we feel if a sudden whirlwind came
giveth manifold increase to whom He pleaseth: And with lightning or fire in its train, and burnt it up, thus blasting the whole of our
hopes for the present and for the future, and destroying the result of all our labour
Allah careth for all and He knoweth all things. and savings in the past? Well, this life of ours is a probation. We may work hard,
we may save, we may have good luck. We may make ourselves a goodly
262. Those who spend their substance in the cause of pleasance, and have ample means of support for ourselves and our children. A
Allah, and follow not up their gifts with reminders of great whirlwind charged with lightning and fire comes and burns up the whole
their generosity or with injury,-for them their reward show. We are too old to begin again: our children are too young or feeble to help
us to repair the mischief. Our chance is lost, because we did not provide against
is with their Lord: on them shall be no fear, nor shall such a contingency. The whirlwind is the "wrath to come": the provision against it
they grieve. is a life of true charity and righteousness, which is the only source of true and
lasting happiness in this world and the next. Without it we are subject to all the
263. Kind words(309) and the covering of faults are vicissitudes of this uncertain life. We may even spoil our so-called "charity" by
better than charity followed by injury. Allah is free of insisting on the obligation which others owe to us or by doing some harm, because
our motives are not pure.
all wants, and He is Most-Forbearing.
313 Not strong (enough): du'afa'u: literally weak, decrepit, infirm, possibly
309 A very high standard is set for chanty. ( 1) It must be in the way of Allah. (2) It referring to both health and will or character.
must expect no reward in this world. (3) It must not be followed by references or
reminders to the act of charity. (4) Still less should any annoyance or injury be
33
them. The spiritual benefit ensures to our own souls, provided our motives are
267.O ye who believe! Give of the good things which ye pure, and we are really seeking the good pleasure of Allah.
have (honourably) earned(314), and of the fruits of
the earth which We have produced for you, and do not 272. It is not required of thee (O Messenger., to set them
even aim(315) at getting anything which is bad, in on the right path(320), but Allah sets on the right
order that out of it ye may give away something, when path whom He pleaseth. Whatever of good ye give
ye yourselves would not receive it except with closed benefits your own souls, and ye shall only do so
eyes(316). And know that Allah is Free of all wants, seeking the "Face(321)" of Allah. Whatever good ye
and worthy of all praise(317). give, shall be rendered back to you, and ye shall not
314 According to the English proverb "Charity covers a multitude of sins". Such a Be dealt with unjustly.
sentiment is strongly disapproved in Islam. Charity has value only if (1) something
320 In connection with charity this means that we must relieve those really in
good and valuable is given, (2) which has been honourably earned or acquired by
need, whether they are good or bad, on the right path or not, Muslims or
the giver, or (3) which is produced in nature and can be referred to as a bounty of
otherwise. It is not for us to judge in these matters. Allah will give light according
Allah. (1) may include such things as are of use and value to others though they
to His wisdom. Incidentally it adds a further meaning to the command, "Let there
may be of less use to us or superfluous to us on account of our having acquired
be no compulsion in religion" (2:256). For compulsion may not only be by force,
something more suitable for our station in life: for example, discarded clothes, or
but by economic necessity. In matters of religion we must not even compel by a
an old horse or a used motor car; but if the horse is vicious, or the car engine so
bribe of charity. The chief motive in charity should be Allah's pleasure and our
far gone that it is dangerous to use, then the gift is worse than useless; it is
own Spiritual good. This was addressed in the first instance to Al Mustafa in
positively harmful, and the giver is a wrongdoer. (2) applies to fraudulent
Madinah, but it is of universal application.
company-promoters, who earn great credit by giving away in charity some of their
ill-gotten gains, or to robbers (even if they call themselves by high-sounding 321 See note to 2:112, Wajh means literally: face, countenance; hence, favour,
names) who "rob Peter to pay Paul". Islam will have nothing to do with tainted glory, Self, Presence.
property. Its economic code requires that every gain should be honest and
honourable. Even "charity" would not cover or destroy the taint. (3) lays down a
test in cases of a doubtful gain. Can we refer to it as a gift of Allah? Obviously the 273.(Charity is) for those in need, who, in Allah.s cause
produce of honest labour or agriculture can be so referred to. In modern (322)are restricted (from travel), and cannot move
commerce and speculation there is much of quite the contrary character, and about in the land, seeking (For trade or work): the
charity will not cover the taint. Some kinds of art, skill or talent are God-given: it is ignorant man thinks, because of their modesty, that
the highest kind of charity to teach them or share their product. Others are the
contrary: they are bad or tainted. In the same way some professions or services
they are free from want. Thou shalt know them by
may be tainted, if these tend to moral harm. their (Unfailing) mark: They beg not importunately
from all the sundry. And whatever of good ye give, be
315 The preceding note tries to indicate some of the things which are bad or
assured Allah knoweth it well.
tainted. We should not even think of acquiring them for ourselves, soothing our
conscience by the salve that we shall practise charity out of them. 322 Indiscriminate acts of so-called charity are condemned as they may do more
harm than good (see 2:262). The real beneficiaries of charity are indicated. They
316 Closed eyes imply disgust or connivance because of some feature which we must be in want. And the want must be due to some honourable cause. For
would not openly acknowledge. example, they may be doing some unpaid service, such as teaching, or acquiring
317 To dedicate tainted things to Allah is a dishonour to Allah. Who is knowledge or skill, or be in exile for their faith, or in other ways be prevented
independent of all wants, and who is worthy of all honour and praise. (Cf. 22:64). from seeking employment or doing strenuous work. "Allah's cause" must not be
narrowly interpreted. All sincere and real service to humanity comes within the
definition. Such men do not beg from door to door. It is the duty of those who are
268. The Evil one threatens you with poverty and bids well-to-do, or the Public Purse, to find them out. (Cf. 51:19). (R).
you to conduct unseemly. Allah promiseth you His
forgiveness and bounties(318). And Allah careth for 274. Those who (in charity)(323) spend of their goods by
all and He knoweth all things. night and by day, in secret and in public, have their
318 Good and evil draw us opposite ways and by opposite motives, and the reward with their Lord: on them shall be no fear, nor
contrast is well-marked out in charity. When we think of doing some real act of shall they grieve.
kindness or charity, we are assailed with doubts and fear of impoverishment; but
Evil supports any tendency to selfishness, greed, or even to extravagant 323 We recapitulate the beauty of charity (i.e., unselfish giving of one's self or
expenditure for show, or self-indulgence, or unseemly appetites. On the other one's goods) before we come to its opposite, i.e., the selfish grasping greed of
hand, Allah draws us on to all that is kind and good, for that way lies the usury against those in need or distress. Charity instead of impoverishing you will
forgiveness of our sins, and greater real prosperity and satisfaction. No kind or enrich you: you: will have more happiness and less fear. Contrast it with what
generous act ever ruined any one. It is false generosity that is sometimes shown as follows-the degradation of the grasping usurer.
leading to ruin. As Allah knows all our motives and cares for all, and has
everything in His power, it is obvious which course a wise man will choose. But 275. Those who devour usury(324) will not stand except
wisdom is rare, and it is only wisdom that can appreciate true well-being and as stand one whom the Evil one by his touch Hath
distinguish it from the false appearance of well-being.
driven to madness(325). That is because they say:
"Trade is like usury(326)," but Allah hath permitted
269. He granteth wisdom to whom He pleaseth; and he to trade and forbidden usury. Those who after receiving
whom wisdom is granted receiveth indeed a benefit
direction from their Lord, desist, shall be pardoned for
overflowing; but none will grasp the Message but men
the past; their case is for Allah (to judge); but those
of understanding.
who repeat (The offence) are companions of the Fire:
270.And whatever ye spend in charity or devotion, be They will abide therein (for ever).
sure Allah knows it all. But the wrong-doers have no 324 Usury is condemned and prohibited in the strongest possible terms. There
helpers. can be no question about the prohibition. When we come to the definition of
usury there is room for difference of opinion. 'Umar, according to Ibn Kathir, felt
some difficulty in the matter, as the Prophet left this world before the details of the
271. If ye disclose (acts(319) of) charity, even so it is question were settled. This was one of the three questions on which he wished he
well, but if ye conceal them, and make them reach had had more light from the Prophet, the other two being Khilafah and Kafalah
those (really) in need, that is best for you: It will (see 4:12 , n. 518). Our 'Ulama', ancient and modern, have worked out a great
remove from you some of your (stains of) evil. And body of literature on usury, based mainly on economic conditions as they existed
at the rise of Islam. (Cf. 3:130). (R).
Allah is well acquainted with what ye do.
325 An apt simile: whereas legitimate trade or industry increases the prosperity
319 It is better to seek no publicity in charity. But if it is known there is no harm.
and stability of men and nations, a dependence on usury would merely encourage
If it is for public purposes, it must necessarily be known, and a pedantic show of
a race of idlers, cruel blood-suckers, and worthless fellows who do not know their
concealment may itself be a fault. The harm of publicity lies in motives of
own good and therefore akin to madmen.
ostentation. We can better reach the really deserving poor by quietly seeking for
34
326 Owing to the fact that interest occupies a central position in modern acquainted with all things(333). If ye are on a
economic life, and specially since interest is the very life blood of the existing
journey, and cannot find a scribe, a pledge with
financial institutions, a number of Muslims have been inclined to interpret it in a
manner which is radically different from the understanding of Muslim scholars possession (may serve the purpose)(334). And if one
throughout the last fourteen centuries and is also sharply in conflict with the of you deposits a thing on trust with another(335), let
categorical statements of the Prophet (peace be on him). According to Islamic the trustee (faithfully) discharge his trust, and let him
teachings any excess on the capital is rib'a (interest). Islam accepts no distinction, Fear his Lord conceal not evidence; for whoever
insofar as prohibition is concerned, between reasonable and exorbitant rates of
interest, and thus what came to be regarded as the difference between usury and conceals it, - his heart is tainted(336) with sin. And
interest; nor between returns on bonus for consumption and those for production Allah knoweth all that ye do.
purposes and so on. [Eds.].
329 The first part of the verse deals with transactions involving future payment or
future consideration, and the second part with transactions in which payment and
276. Allahwill deprive usury of all blessing, but will give delivery are made on the spot. Examples of the former are if goods are brought
increase for deeds of charity: For He loveth not now and payment is promised at a fixed time and place in the future, or if cash is
creatures ungrateful and wicked. paid now and delivery is contracted for at a fixed time and place in the future. In
such cases a written document is recommended, but it is held that the words later
on in this verse, that it is 'juster... more suitable as evidence, and more convenient
277.Those who believe, and do deeds of righteousness, to prevent doubts," etc., imply that it is not obligatory in law. Examples of the latter
and establish regular prayers and regular charity, will kind-cash payment and delivery on the spot-require no evidence in writing, but
have their reward with their Lord: on them shall be no apparently oral witnesses to such transactions are recommended.
fear, nor shall they grieve(327). 330 The scribe in such matters assumes a fiduciary capacity; he should therefore
327 The contrast between charity and unlawful grasping of wealth began at 2:274, remember to act as in the presence of Allah, with full justice to both parties. The
where this phrase occurs as a theme. Here the theme finishes with the same art of writing he should look upon as a gift from Allah, and he should use it as in
phrase. The following four verses refer to further concessions on behalf of His service. In an illiterate population the scribe's position is still more
debtors, as creditors are asked to (a) give up even claims arising out of the past on responsible.
account of usury, and(b) to give time for payment of capital if necessary, or (c) to
331 Possibly the person "mentally deficient, or weak, or unable to dictate," may
write off the debt altogether as an art of charity.
also be incapable of making a valid contract, and the whole duty would be on his
guardian, who again must act in perfect good faith, not only protecting but
278.O ye who believe! Fear Allah, and give up what vigilantly promoting the interests of his ward.
remains of your demand for usury, if ye are indeed
332 It is desirable that the men (or women) who are chosen as witness should be
believers. from the circle to which the parties belong, as they would best be able to
understand the transaction, and be most easily available if their evidence is
279.If ye do it not, Take notice of war(328) from Allah required in future.
and His Messenger. But if ye turn back, ye shall have
333 Commercial morality is here taught on the highest plane and yet in the most
your capital sums: Deal not unjustly, and ye shall not practical manner, both as regards the bargains to be made, the evidence to be
be dealt with unjustly. provided, the doubts to be avoided, and the duties and rights of scribes and
witnesses. Probity even in worldly matters is to be, not a mere matter of
328 This is not war for opinions, but an ultimatum of war for the liberation of convenience or policy, but a matter of conscience and religious duty. Even our
debtors unjustly dealt with and oppressed. everyday transactions are to be carried out as in the presence of Allah.
280. If the debtor is in a difficulty, grant him time Till it is 334 A pledge or security stands on its own independent footing, though it is a very
convenient form of closing the bargain where the parties cannot trust each other,
easy for him to repay. But if ye remit it by way of
and cannot get a written agreement with proper witnesses.
charity, that is best for you if ye only knew.
335 The Law of Deposit implies great trust in the Depositary on the part of the
281.And fear the Day when ye shall be brought back to Depositor. The Depositary becomes a trustee, and the doctrine of Trust can be
further developed on that basis. The trustee's duty is to guard the interests of the
Allah. Then shall every soul be paid what it earned, person on whose behalf he holds the trust and to render back the property and
and none shall be dealt with unjustly. accounts when required according to the terms of the trust. This duty again is
linked to the sanction of Religion, which requires a higher standard than Law.
282. O ye who believe! When ye deal with each other, in
336 It sometimes happens that if some inconvenient piece of evidence is
transactions involving future obligations in a fixed destroyed or concealed, we gain a great advantage materially. We are warned not
period of time, reduce them to writing(329) Let a to yield to such a temptation. The concealment of evidence has a serious effect on
scribe write down faithfully as between the parties: our own moral and spiritual life, for it taints the very source of higher life, as
let not the scribe refuse to write: as Allah(330) Has typified by the heart. The heart is also the seat of our secrets. We are told that the
taught him, so let him write. Let him who incurs the sin will reach our most secret being, though the sin may not be visible or open to
the world. Further, the heart is the seat of our affections, and false dealing taints all
liability dictate, but let him fear His Lord Allah, and our affections.
not diminish aught of what he owes. If they party
liable is mentally deficient, or weak, or unable Himself 283.If ye are on a journey, and cannot find a scribe, a
to dictate(331), Let his guardian dictate faithfully, and pledge with possession (may serve the
get two witnesses, out of your own men(332), and if purpose)(334). And if one of you deposits a thing on
there are not two men, then a man and two women, trust with another(335), Let the trustee (Faithfully)
such as ye choose, for witnesses, so that if one of discharge His trust, and let him fear his Lord. Conceal
them errs, the other can remind her. The witnesses not evidence; for whoever conceals it,- His heart is
should not refuse when they are called on (For tainted(336) with sin. And Allah Knoweth all that ye
evidence). Disdain not to reduce to writing (your do.
contract) for a future period, whether it be small or
big: it is juster in the sight of Allah, More suitable as 334 A pledge or security stands on its own independent footing, though it is a very
convenient form of closing the bargain where the parties cannot trust each other,
evidence, and more convenient to prevent doubts and cannot get a written agreement with proper witnesses.
among yourselves but if it be a transaction hich ye
carry out on the spot among yourselves, there is no 335 The Law of Deposit implies great trust in the Depositary on the part of the
Depositor. The Depositary becomes a trustee, and the doctrine of Trust can be
blame on you if ye reduce it not to writing. But take further developed on that basis. The trustee's duty is to guard the interests of the
witness whenever ye make a commercial contract; person on whose behalf he holds the trust and to render back the property and
and let neither scribe nor witness suffer harm. If ye do accounts when required according to the terms of the trust. This duty again is
(such harm), it would be wickedness in you. So fear linked to the sanction of Religion, which requires a higher standard than Law.
Allah; For it is Allah that teaches you. And Allah is well
35
336 It sometimes happens that if some inconvenient piece of evidence is that Allah in His wisdom sent them with different kinds of mission and gave them
destroyed or concealed, we gain a great advantage materially. We are warned not different degrees of rank.
to yield to such a temptation. The concealment of evidence has a serious effect on
our own moral and spiritual life, for it taints the very source of higher life, as 339 When our faith and conduct are sincere, we realise how far from perfection
typified by the heart. The heart is also the seat of our secrets. We are told that the we are, and we humbly pray to Allah for the forgiveness of our sins. We feel that
sin will reach our most secret being, though the sin may not be visible or open to Allah imposes no burden on us that we cannot bear, and with this realisation in
the world. Further, the heart is the seat of our affections, and false dealing taints all our hearts and in the confession of our lips, we go to Him and ask for His help
our affections. and guidance. (Cf. 24:51).
284. To Allah belongeth all that is in the heavens and on 286. On no soul doth Allah Place a burden greater than it
earth. Whether ye show what is in your minds or can bear(340). It gets every good that it earns, and it
conceal it, Allah Calleth you to account for it. He suffers every ill that it earns. (Pray:) "Our Lord!
forgiveth whom He pleaseth, and punisheth whom He Condemn us not if we forget or fall into error; our
pleaseth, for Allah hath power over all things. Lord! Lay not on us a burden Like that which Thou
didst lay on those before us(341); Our Lord! Lay not
285. The Messenger believeth in what hath been revealed on us a burden greater than we have strength to bear.
to him from his Lord, as do the men of faith. Each one Blot out our sins, and grant us forgiveness. Have
(of them) believeth in Allah, His angels, His books, mercy on us. Thou art our Protector; Help us against
and His Messengers(337). "We make no distinction those who stand against faith."
(they say) between one and another(338) of His 340 Cf. 2:233. In that verse the burden was in terms of material wealth; here it is
messengers." And they say: "We hear, and we obey: in terms of spiritual duty. Assured by Allah that He will accept from each soul just
(We seek) Thy forgiveness(339), our Lord, and to such duty as it has the ability to offer, we pray further on for the fulfilment of that
Thee is the end of all journeys." promise. (Cf. 23:62).
337 This Surah started with the question of faith (2:3-4), showed us various aspects 341 We must not be arrogant, and think that because Allah has granted us His
of faith and the denial of faith, gave us ordinances for the new people of Islam as a favour and mercy we have no need to exert ourselves, or that we are ourselves
community, and now rounds off the argument again with a confession of faith and superior to those before us. On the contrary, knowing how much they failed, we
of its practical manifestation in conduct ("we hear and we obey"), and closes on a pray that our burdens should be lightened, and we confess our realisation that we
note of humility, so that we may confess our sins, ask for forgiveness, and pray for have all the greater need for Allah's mercy and forgiveness. And so we end the
Allah's help and guidance. (Cf. 24:51). whole argument of the Surah with a prayer for Allah's help, not in our own selfish
ends, but in our resolve to uphold Allah's truth against all Unbelief.
338 Cf. 2:253, n. 289. It is not for us to make any distinction between one and
another of Allah's Messengers; we must honour them all equally, though we know
36
3. Al 'Imran (The Family of 'Imran)

In the name of Allah, Most of Allah's Message, as distinguished from the various illustrative parables,
allegories, and ordinances (Cf. 11:1). (R).
Gracious, Most Merciful. 348 One reading, rejected by the majority of Commentators, but accepted by
Mujahid and others, would not make a break at the point here marked Waqf
Lazim, but would run the two sentences together. In that case the construction
1. A. L. M(342). would run: "No one knows its hidden meanings except Allah and those who are
firm in knowledge. They say", etc.
342 See note to 2:1.
8. "Our Lord!" (they say), "Let not our hearts deviate
2. Allah. There is no god but He,-the Living, the Self- now after Thou hast guided us, but grant us mercy
Subsisting, Eternal(343). from Thine own Presence; for Thou art the Grantor of
343 Cf. 2:255. bounties without measure.
3. It is He Who sent down to thee (step by step), in 9. "Our Lord! Thou art He that will gather mankind
truth, the Book, confirming what went before it; and Together against a day about which there is no doubt;
He sent down the Law (of Moses) and the Gospel(344) for Allah never fails in His promise(349)."
(of Jesus) before this, as a guide to mankind, and He 349 This is the prayer of those who are firmly grounded in knowledge. The more
sent down the criterion(345) (of judgment between they know, the more they realise how little they know of all the depths of Truth in
right and wrong). the spiritual worlds. But they have Faith. The glimpses they get of Truth they wish
to hold fast in their hearts, and they pray to Allah to preserve them from deviating
344 In some editions the break between verses 3 and 4 occurs here in the middle even from what light they have got. They are sure of their eventual return to Allah,
of the sentence, but in the edition of Hafiz 'Uthman , followed by the Egyptian when all doubts will be solved.
Concordance Path al Rahman, the break occurs at the word Furqan. In verse-
divisions our classicists have mainly followed rhythm. As the word Furqan from 10. Those who reject Faith,- neither their possessions
this point of view is parallel to the word Intiq a m, which ends the next verse, I
nor their (numerous) progeny will avail them aught
have accepted the verse-division at Furqan as more in consonance with Qur'anic
rhythm. It makes no real difference to the numbering of the verses, as there is against Allah. They are themselves but fuel for the
only a question of whether one line should go into verse 3 or verse 4. (R). Fire.
345 Criterion: Furqan: for meaning see 2:53 n. 68, 11. (Their plight will be) no better than that of the
people of Pharaoh(350), and their predecessors: They
4. Then those who reject Faith in the Signs of Allah will
denied our Signs, and Allah called them to account for
suffer the severest penalty, and Allah is Exalted in
their sins. For Allah is strict in punishment.
Might, Lord of Retribution.
350 From the beginning of the world, sin, oppression, arrogance, and want of
5. From Allah, verily nothing is hidden on earth or in the Faith have gone together. The Pharaoh of the time of Moses relied upon his
power, his territory, his armies, and his resources to mock at Moses the messenger
heavens.
of Allah and to oppress the people of Moses. Allah saved the Israelites and
punished their oppressors through many plagues and calamities. (R).
6. He it is Who shapes you in the wombs as He
pleases(346). There is no god but He, the Exalted in 12. Say to those who reject Faith: "Soon will ye be
Might, the Wise. vanquished(351) and gathered together to Hell,-an
346 Who can penetrate the mystery of life when a new life is just being born, evil bed indeed (to lie on)!
except Allah? The reference to the mystery of birth prepares us for the mystery of
351 As Moses warned the Egyptians, so the warning is here sounded to the Pagan
the birth Jesus mentioned in 3:41 and the following verses.
Arabs, the Jews and the Christians, and all who resisted Faith, that their resistance
would be in vain. Already the battle of Badr (referred to in the next verse) had
7. He it is Who has sent down to thee the Book: In it are been a warning how Faith must conquer with the help of Allah. The next few
verses basic or fundamental (of established meaning); decades saw the Byzantine and the Persian Empires overthrown because of their
they are the foundation(347) of the Book: others are arrogance and their resistance to the Law of Allah.
allegorical. But those in whose hearts is perversity
follow the part thereof that is allegorical, seeking 13. "There has already been for you a Sign in the two
discord, and searching for its hidden meanings, but no armies that met (in combat)(352): One was fighting in
one knows its hidden meanings except Allah. And the cause of Allah, the other resisting Allah. these saw
those who are firmly grounded(348) in knowledge with their own eyes Twice their number(353). But
say: "We believe in the Book; the whole of it is from Allah doth support with His aid whom He pleaseth. In
our Lord:" and none will grasp the Message except this is a warning for such as have eyes to see."
men of understanding. 352 This refers to the battle of Badr in Ramadan in the second year of the Hijrah.
The little exiled community of Makkan Muslims, with their friends in Madman,
347 This passage gives us an important clue to the interpretation of the Holy
had organised themselves into a God-fearing community, but were constantly in
Qur'an. Broadly speaking it may be divided into two portions, not given
danger of being attacked by their Pagan enemies of Makkah, in alliance with some
separately, but intermingled: viz. (1) the nucleus or foundation of the Book,
of the disaffected elements (Jews and Hypocrites) in or near Madmah itself. The
literally "the mother of the Book", (2) the part which is not of well-established
design of the Makkans was to gather all the resources they could, and with an
meaning. It is very fascinating to take up the latter, and exercise our ingenuity
overwhelming force, to crush and annihilate Muhammad and his party. To this
about its inner meaning, but it refers to such profound spiritual matters that
end Abu Sufyan was leading a richly-laden caravan from Syria to Makkah. He
human language is inadequate to it, and though people of wisdom may get some
called for armed aid from Makkah. The battle was fought in the plain of Badr,
light from it, no one should be dogmatic, as the final meaning is known to Allah
about 50 miles southwest of Madmah. The Muslim force consisted of only about
alone. The Commentators usually understand the verses "of established meaning"
313 men, mostly ill-armed, but they were led by Muhammad, and they were
(muhkam) to refer to the categorical orders of the Shan'ah (or the Law), which are fighting for their Faith. The Makkan army, well-armed and well-equipped,
plain to everyone's understanding. But perhaps the meaning is wider: the "mother
numbered over a thousand and had among its leaders some of the most
of the Book" must include the very foundation on which all law rests, the essence
experienced warriors of Arabia , including Abu Jahl, the inveterate foe and
37
persecutor of Islam. Against all odds the Muslims won a brilliant victory, and 359 Baghyan: through envy, through selfish contumacy or obstinacy, through
many of the enemy leaders, including Abu Jahl, were killed (Cf. 30:40). (R). sheer contrary- mindedness, or desire to resist or rebel. Cf. 2:90, and 2:213.
353 It was impossible, without the miraculous aid of Allah, for such a small and
ill-equipped force as was the Muslim band, to defeat the large and well-found
20.So if they dispute with thee, say: "I have submitted
force of the enemy. But their firmness, zeal, and discipline won them divine aid. My whole self(360) to Allah and so have those who
Enemy prisoners stated that the enemy ranks saw the Muslim force to be many follow me." And say to the People of the Book and to
times larger than it was. those who are unlearned(361): "Do ye (also) submit
yourselves?" If they do, they are in right guidance,
14. Fair in the eyes of men is the love of things they but if they turn back, Thy duty is to convey the
covet(354): Women and sons; Heaped-up hoards of Message; and in Allah.s sight are (all) His
gold and silver; horses branded (for blood and servants(362).
excellence); and (wealth of) cattle and well-tilled
land. Such are the possessions of this world´s life; but 360 Wajh: whole self. See n. 114 to 2:112.
in nearness to Allah is the best of the goals (To return 361 The People of the Book may be supposed to know something about the
to). previous religious history of mankind. To them the appeal should be easy and
intelligible, as all religion is one, and it is only being renewed in Islam. But the
354 The pleasures of this world are first enumerated: women for love; sons for appeal is also made to the pagan Arabs, who are unlearned, and who can well be
strength and pride; hoarded riches, which procure all luxuries; the best and finest expected to follow the example of one of their own, who received divine
pedigree horses; cattle, the measure of wealth in the ancient world, as well as the enlightenment, and was able to bring new knowledge to them. A great many of
means and symbols of good farming in the modern world; and broad acres of both these classes did so. But the few who resisted Allah's grace, and actually
well-tilled land. By analogy, we may include, for our mechanised age, machines of threatened and persecuted those who believed, are told that Allah will look after
all kinds - tractors, motorcars, aeroplanes, the best internal-combustion engines, His own.
etc.,etc. In "heaped-up hoards of gold and silver," the Arabic word translated
hoards is qanatir plural of qintar, which literally means a talent of 1,200 ounces of 362 Note the literary skill in the argument as it proceeds. The mystery of birth
gold. (R). faintly suggests that we are coming to the story of Jesus. The exposition of the
Book suggests that Islam is the same religion as that of the People of the Book.
15. Say: Shall I give you glad tidings of things Far better Next we are told that the People of the Book made their religion one-sided, and
through the priesthood of the family of 'Imran, we are brought to the story of
than those? For the righteous are Gardens in nearness Jesus, who was rejected by a body of the Jews as Muhammad was rejected by a
to their Lord, with rivers flowing beneath; therein is body of both Jews and Christians.
their eternal home; with companions pure (and
holy)(355); and the good pleasure of Allah. For in 21. As to those who deny the Signs of Allah and in
Allah.s sight are (all) His servants,- defiance of right(363), slay the prophets, and slay
355 Cf..2:25 and n. 44. those who teach just dealing with mankind(364),
announce to them a grievous penalty.
16. (Namely), those who say: "Our Lord! we have indeed 363 Right: haqq has many shades of meaning: (1) right, in the sense of having a
believed: forgive us, then, our sins, and save us from right to something; (2) right, in the sense of straight conduct, as opposed to wrong;
the agony of the Fire;"- (3) truth; (4) justice. All these shades are implied here.
364 Examples of the Prophets slain were: "the righteous blood shed upon the
17. Those who show patience, Firmness and self- earth, from the blood of righteous Abel unto the blood of Zacharias, son of
control(356); who are true (in word and deed); who Barachias, whom ye slew between the temple and the altar": Matt. 23:35. Cf. 2:61.
worship devoutly; who spend (in the way of Allah.; n. 75. Again, John the Baptist (Yahya, noble, chaste, a prophet, of the goodly
company of the righteous, 3:39 ), was bound, imprisoned, and beheaded, and his
and who pray for forgiveness in the early hours of the head presented to a dancing harlot: Matt. 14:1-11 (Cf. 4:155).
morning(357).
356 Sabr (Sabirin) includes many shades of meaning: I have specified three here, 22. They are those whose works will bear no fruit(365)
viz., patience, firmness, and self-control. See 2:45 and 2:153 and notes thereon. in this world and in the Hereafter nor will they have
357 True servants of Allah are described in 3:16 and 17. They have faith, anyone to help.
humility, and hope (3:16); and they have certain virtues (3:17) viz., (1) patience, 365 Cf. 2:217, end.
steadfastness, self-restraint, and all that goes under the full definition of Sabr: this
shows a certain attitude of mind; (2) in all their dealings they are true and sincere
as they are also in their promises and words; this marks them out in social 23. Hast thou not turned Thy vision to those who have
conduct; (3) further, their spiritual worship is earnest and deep, an inner been given a portion(366) of the Book? They are
counterpart of their outward conduct; (4) their worship of Allah shows itself in invited to the Book of Allah, to settle their dispute, but
their love of their fellow-men, for they are ready and liberal in charity; and (5) a party of them Turn back and decline (The
their self-discipline is so great that the first thing they do every morning is humbly
to approach their God. arbitration)(367).
366 A portion of the Book. I conceive that Allah's revelation as a whole
18. Thereis no god but He: That is the witness of Allah, throughout the ages is "The Book". The Law of Moses, and the Gospel of Jesus
His angels, and those endued with knowledge, were portions of the Book. The Qur'an completes the revelation and is par
excellence the Book of Allah (Cf. 4:44 ).
standing firm(358)on justice. There is no god but He,
the Exalted in Power, the Wise. 367 The Commentators mention a particular incident when a dispute was
submitted by the Jews for arbitration to the Prophet. He appealed to the authority
358 Allah Himself speaks to us through His revelations (through angels) and of their own books, but they tried to conceal and prevaricate. The general lesson
through His Creation, for all Nature glorifies Allah. No thinking mind, if it only is that the People of the Book should have been the first to welcome in
judges the matter fairly, can fail to find the same witness in his own heart and Muhammad the living exponent of the Message of Allah as a whole, and some of
conscience. All this points to the Unity of Allah. His exalted nature, and His them did so; but others turned away from guilty arrogance, relying on corrupted
wisdom. texts and doctrines forged out of their own fancies, though they were not
conformable to reason and good sense.
19. The Religion before Allah is Islam (submission to His
Will): Nor did the People of the Book dissent 24.This because they say: "The Fire shall not touch us
therefrom except through envy of each other(359), but for a few numbered days(368)": For their
after knowledge had come to them. But if any deny forgeries deceive them as to their own religion.
the Signs of Allah, Allah is swift in calling to account.
368 Cf. 2:80.
38
25. But how (will they fare) when we gather them 31.Say: "If ye do love Allah, Follow me: Allah will love
together against a day about which there is no doubt, you and forgive you your sins: For Allah is Oft-
and each soul will be paid out just what it has earned, Forgiving, Most Merciful."
without (favour or) injustice?
32. Say: "Obey Allah and His Messenger.: But if they turn
26. Say: "O Allah. Lord of Power (And Rule), Thou givest back, Allah loveth not those who reject Faith.
power to whom Thou pleasest, and Thou strippest off
power from whom Thou pleasest: Thou enduest with 33.Allah did choose Adam and Noah, the family of
honour whom Thou pleasest, and Thou bringest low Abraham, and the family of Ímran above all people,-
whom Thou pleasest: In Thy hand is all good(369).
Verily, over all things Thou hast power. 34.Offspring, one of the other(374): And Allah heareth
and knoweth all things.
369 Another glorious passage, full of meaning. The governing phrase in it all is:
"In Thy hand is all Good." What is the standard by which we may judge Good? It 374 The Prophets in the Jewish-Christian-Muslim dispensation form one family
is Allah's Will. Therefore when we submit to Allah's Will, and real Islam literally. But the argument is wider. All men of God form spiritually one family. If
illuminates us we see the highest Good. There has been and is much controversy you love and obey Allah, love and obey His Messenger; your love, obedience, and
as to what is the Highest Good. To the Muslim there is no difficulty: it is the Will discipline will be the test of your faith.
of Allah, He must ever strive to learn and understand that Will. But once in that
fortress, he is secure. He is not troubled with the nature of Evil. 35. Behold! a woman of Ímran(375) said: "O my Lord! I
do dedicate unto Thee what is in my womb for Thy
27. "Thou causest the night to gain on the day, and thou special service(376): So accept this of me: For Thou
causest the day to gain on the night(370); Thou hearest and knowest all things."
bringest the Living out of the dead, and Thou bringest
the dead out of the Living(371); and Thou givest 375 Now we begin the story of Jesus. As a prelude we have the birth of Mary and
the parallel story of John the Baptist, Yahya the son of Zakariya. Yahya's mother
sustenance to whom Thou pleasest, without
Elizabeth was a cousin of Mary the mother of Jesus (Luke 1:36 ), and therefore
measure(372)." John and Jesus were cousins by blood, and there was a spiritual cousinhood in
370 True in many senses. In every twenty-four hours, night merges into day, and their birth and career. Elizabeth was of the daughters of Aaron (Luke 1:5), of a
day into night, and there is no clear boundary between them. In every solar year, priestly family which went back to Aaron the brother of Moses and son of 'Imran.
the night gains on the day after the summer solstice, and the day gains on the night Her husband Zakariya was actually a priest, and her cousin Mary was presumably
after the winter solstice. But further, if light and darkness are viewed as symbols of also of a priestly family. By tradition Mary's mother was called Hannah (in Latin,
(a) knowledge and ignorance, (b) happiness and misery, (c) spiritual insight and Anna, and in English, Anne), and her father was called 'Imran. Hannah is
spiritual blindness, Allah's Plan or Will works here too as in the physical world, therefore both a descendant of the priestly house of 'Imran and the wife of
and in His hand is all Good. 'Imran,-"a woman of 'Imran" in a double sense.
371 We can interpret Dead and Living in even more senses than Day and Night: 376 Muharram=freed from all worldly affairs and specially dedicated to Allah's
death physical, intellectual, emotional, spiritual. Life and Death may also apply to service. She expected a son, who was to be a special devotee, a miraculous son of
collective, group, or national life. And who has ever solved the mystery of Life? the old age of his parents, but Allah gave her instead a daughter. But that daughter
But Faith refers is to Allah's Will and Plan (Cf. 10:31 ). was Mary the mother of Jesus, the chosen one among the women; 3:42 .
372 Again true in all the senses suggested in the two previous notes. The only 36. When she was delivered, she said: "O my Lord!
Eternal Reality is Allah. All else has its basis and sustenance in Him. Lst our little
Behold! I am delivered of a female child!"- and Allah
minds create fear out of “nicely calculated less or more”, we are told at once that
Allah's bounty is without measure or account. knew best what she brought forth(377)- "And no wise
is the male Like the female(378). I have named her
28. Let not the believers Take for friends or helpers Mary, and I commend her and her offspring to Thy
Unbelievers rather than believers: if any do that, in protection from the Evil One, the Rejected."
nothing will there be help from Allah. except by way of 377 The mother of Mary expected a male child. Was she disappointed that it was
precaution, that ye may Guard yourselves from a female child? No, for she had faith, and she knew that Allah's Plan was better
them(373). But Allah cautions you (To remember) than any wishes of hers. Mary was no ordinary girl: only Allah knew what it was
Himself; for the final goal is to Allah. that her mother brought forth.
373 If Faith is a fundamental matter in our lives our associations and friendships 378 The female child could not be devoted to Temple service under the Mosaic
will naturally be with those who share our faith. "Evil communications corrupt law, as she intended. But she was marked out for a special destiny as a miracle-
good manners": and evil company may corrupt faith. In our ordinary everyday child, to be the mother of the miracle-child Jesus. She was content to seek Allah's
affairs of business, we are asked to seek the help of Believers rather than protection for her against all evil. There is a certain sense of pride in the girl on
Unbelievers. Only in this way can our community be strong in organisation and the part of the mother.
unity. But where there is no question of preference, or where in self-defence we
have to take the assistance of those not belonging to our faith, that is permissible. 37.Right graciously did her Lord accept her: He made
In any case we must not weaken our brotherhood: we must try to make it stronger her grow in purity and beauty: To the care of Zakariya
if possible.
was she assigned. Every time that he entered (Her)
chamber to see her, He found her supplied with
29. Say: "Whether ye hide what is in your hearts or
sustenance. He said: "O Mary! Whence (comes) this to
reveal it, Allah knows it all: He knows what is in the you?" She said: "From Allah. for Allah Provides
heavens, and what is on earth. And Allah has power sustenance to whom He pleases without
over all things. measure(379)."
30. "On the Day when every soul will be confronted with 379 Mary grew under Allah's special protection. Her sustenance, under which we
all the good it has done, and all the evil it has done, it may include both her physical needs and her spiritual food, came from Allah, and
her growth was indeed a "goodly growth" which I have tried to express in the text
will wish there were a great distance between it and by the words "purity and beauty". Some aprocryphal Christian writings say that she
its evil. But Allah cautions you (To remember) was brought up in the Temple so the age of twelve like a dove, and that she was
Himself. And Allah is full of kindness to those that fed by angels.
serve Him."
38. There did Zakariya pray to his Lord, saying: "O my
Lord! Grant unto me from Thee a progeny that is pure:
for Thou art He that heareth prayer(380)!
39
380 The birth of Mary, the mother of Jesus, of John the Baptist, the precursor of
Jesus, and of Jesus, the prophet of Israel, whom Israel rejected, occurred in that
46. "He shall speak to the people in childhood and in
order chronologically, and are told in that order. They are all interconnected. maturity(388). And he shall be (of the company) of
Zakar i y a prayed for no ordinary son. He and his wife were past the age of the righteous."
parenthood. Seeing the growth of Mary, he prayed for some child from Allah,-
"from Thee, a progeny that is pure". Perhaps he had adoption in his mind. Did he 388 The ministry of Jesus lasted only about three years, from 30 to 33 years of his
want to adopt Mary? To his surprise, he is given a son in the flesh, ushered in by a age, when in the eyes of his enemies he was crucified. But the Gospel of Luke (
special Sign. (R). 2:46 ) describes him as disputing with the doctors in the Temple at the age of 12,
and even earlier, as a child, he was "strong in spirit, filled with wisdom" (Luke 2:40
). Some apocryphal Gospels describe him as preaching from infancy.
39. While he was standing in prayer in the chamber, the
angels called unto him: "(Allah) doth give thee glad 47.She said: "O my Lord(389)! How shall I have a son
tidings of Yahya, witnessing the truth of a Word from
when no man hath touched me?" He said: "Even so:
Allah(381), and (be besides) noble, chaste, and a
Allah createth what He willeth: When He hath decreed
prophet,- of the (goodly) company of the righteous."
a plan, He but saith to it, ´Be,´ and it is!
381 Notice: "a Word from Allah", not "theWord of Allah", the epithet that mystical
389 She was addressed by angels, who gave her Allah's message. In reply she
Christianity uses for Jesus. As stated in 3:59 below, Jesus was created by a miracle,
by Allah's word "Be", and he was. speaks as to Allah. In reply, apparently an angel again gives Allah's message.
40.He said: "O my Lord! How shall I have son, seeing I 48."And Allah will teach him the Book and Wisdom, the
am very old, and my wife is barren?" "Thus," was the Law and the Gospel,
answer, "Doth God accomplish what He willeth."
49. "And (appoint him) a messenger to the Children of
41.He said: "O my Lord! Give me a Sign!" "Thy Sign," Israel, (with this message): "Í have come to you,
was the answer, "Shall be that thou shalt speak to no with a Sign from your Lord, in that I make for you out
man for three days but with signals. Then celebrate of clay, as it were, the figure of a bird, and breathe
the praises of thy Lord again and again, and glorify into it, and it becomes a bird by Allah's leave(390):
Him in the evening and in the morning." And I heal those born blind, and the lepers, and I
quicken the dead, by Allah.s leave; and I declare to
42.Behold! the angels said: "O Mary! Allah hath chosen you what ye eat, and what ye store(391) in your
thee and purified thee- chosen thee above the women houses. Surely therein is a Sign for you if ye did
of all nations(382). believe;
382 Mary, the mother of Jesus, was unique, in that she gave birth to a son by a 390 This miracle of the clay birds is found in some of the apocryphal Gospels;
special miracle, without the intervention of the customary physical means. This of those of curing the blind and the lepers and raising the dead are in the canonical
course does not mean that she was more than human, any more than that her son Gospels. The original Gospel (see 3:48 ) was not the various stories written
was more than human. She had as much need to pray to Allah as anyone else. afterwards by disciples, but the real Message taught direct by Jesus.
The Christian dogma, in all sects except the Unitarian, holds that Jesus was God 391 I do not know whether this clause refers to a particular incident, or generally
and the son of God. The worship of Mary became the practice in the Roman to a prophetic knowledge of what is not known to ordinary people.
Catholic Church, which calls Mary the "Mother of God". This seems to have been
endorsed by the Council of Ephesus in 431 A.C., in the century before
Muhammad was born to sweep away the corruptions of the Church of Christ . For 50. "´(I have come to you), to attest the Law which was
' alamin as meaning all nations, see 3:96, n. 423. before me. And to make lawful to you part of what
was (Before) forbidden to you; I have come to you
43. "O Mary! worship Thy Lord devoutly: Prostrate with a Sign from your Lord. So fear Allah, and obey
thyself, and bow down (in prayer) with those who me.
bow down."
51."Ít is Allah Who is my Lord and your Lord; then
44. Thisis part of the tidings of the things unseen(383), worship Him. This is a Way that is straight.´"
which We reveal unto thee (O Messenger.) by
inspiration: Thou wast not with them when they cast 52. When Jesus found Unbelief on their part He said:
lots with arrows(384), as to which of them should be "Who will be My helpers to (the work of) Allah." Said
charged with the care of Mary: Nor wast thou with the disciples: "We are Allah.s helpers: We believe in
them when they disputed (the point)(385). Allah, and do thou bear witness that we are
Muslims(392).
383 Things unseen: belong to a realm beyond the reach of human perception and
therefore it would be unseemly to dispute or speculate about them. (R). 392 (Cf. 5:11 ) The story of Jesus is told with special application to the time of the
Prophet Muhammad. Note the word helpers (Ans a r) in this connection, and the
384 Literally, reeds: aqlam.. For the Arab custom of casting lots with arrows, see reference to plotters in 3:54 . It was the one Religion-the Religion of Allah, which
2:219, n. 241.
was in essence the religion of Abraham, Moses, and Jesus. The argument runs:
385 Christian apocryphal writings mention the contention between the priests as who do ye then now make divisions and reject the living Teacher? Islam is:
to the honour of taking charge of Mary, and how it was decided by means of rods bowing to the Will of Allah. All who have faith should bow to the Will of Allah
and reeds in favour of Zakariya. and be Muslims.
45.Behold! the angels said: "O Mary! Allah giveth thee 53."Our Lord! we believe in what Thou hast revealed,
glad tidings of a Word from Him: his name will be and we follow the Messenger. then write us down
Christ Jesus(386), the son of Mary, held in honour in among those who bear witness."
this world and the Hereafter and of (the company of)
those nearest to Allah(387). 54. And (the unbelievers) plotted and planned(393), and
Allah too planned, and the best of planners is Allah.
386 Christ: Greek, Christos = anointed: kings and priests were anointed to
symbolise consecration to their office. The Hebrew and Arabic form is Masih . 393 The Arabic makara has both a bad and a good meaning, that of making an
intricate plan to carry out some secret purpose. The enemies of Allah are
387 Nearest to Allah: Muqarrabin, Cf. 56:11. constantly doing that. But Allah — in whose hands is all good—has His plans also,
against which the evil ones will have no chance whatever (Cf. 8:30, 13:42, and
27:50).
40
55. Behold! Allah said: "O Jesus! I will take thee and 62. This is the true account(401): There is no god except
raise thee(394) to Myself and clear thee (of the Allah. and Allah.He is indeed the Exalted in Power, the
falsehoods)(395)of those who blaspheme; I will make Wise.
those who follow thee superior(396) to those who 401 We are now in a position to deal with the questions which we left over at 2:87,
reject faith, to the Day of Resurrection: Then shall ye Jesus is no more than a man. It is against reason and revelation to call him God or
all return unto me, and I will judge between you of the son of God. He is called the son of Mary to emphasise this. He had no human
the matters wherein ye dispute(397). father, as his birth was miraculous. But it was not this which raised him to his high
spiritual position as a prophet, but because Allah called him to his office. The
394 Read this with 4:157-158, where it is said that "whereas they slew him not nor praise is due to Allah, Who by His word gave him spiritual strength —
they crucified him but it was made dubious unto". The guilt of the Jews remained, "strengthened him with the holy spirit." The miracles which surround his story
but Jesus was eventually taken up to Allah. relate not only to his birth and his life and death, but also to his mother Mary and
his precursor Yahya. These were the "Clear Signs" which he brought. It was those
395 Jesus was charged by the Jews with blasphemy as claiming to be God or the who misunderstood him who obscured his clear Signs and surrounded him with
son of God. The Christians (except a few early sects which were annihilated by mysteries of their own invention. (R).
persecution, and the modern sect of Unitarians), adopted the substance of the
claim, and made it the cornerstone of their faith. Allah clears Jesus of such a
charge or claim. 63.But if they turn back, Allah hath full knowledge of
those who do mischief.
396 Those who follow thee refer to both Muslims (insofar as they truly follow the
basic teachings of Jesus) and Christians (who claim to follow him). [Eds.].
64.Say: "O People of the Book! come to common terms
397 All the controversies about dogma and faith will disappear when we appear as between us and you: That we worship none but
before Allah. He will judge not by what we profess but by what we are. Allah. that we associate no partners with him; that we
erect not, from among ourselves, Lords and patrons
56. "As to those who reject faith, I will punish them with other than Allah(402)." If then they turn back, say ye:
terrible agony in this world and in the Hereafter, nor "Bear witness that we (at least) are Muslims (bowing
will they have anyone to help." to Allah.s Will).
57. "As to those who believe and work righteousness, 402 In the abstract the People of the Book would agree to all three propositions.
In practice they fail. Apart from doctrinal lapses from the unity of the One True
Allah will pay them (in full) their reward; but Allah God, there is the question of a consecrated Priesthood (among the Jews it was
loveth not those who do wrong." hereditary also), as if a mere human being-Cohen, or Pope, or Priest, or
Brahman-could claim superiority apart from his learning and the purity of his life,
58. "This is what we rehearse unto thee of the Signs and or could stand between man and Allah in some special sense. The same remarks
the Message of Wisdom." apply to the worship of saints. They may be pure and holy, but no one can protect
us or claim Lordship over us except Allah. For Rabb, see 1:2, n. 20. Abraham was
a true man of God, but he could not be called a Jew or a Christian as he lived long
59. The similitude of Jesus before Allah is as that of before the Law of Moses or the Gospel of Jesus was revealed.
Adam(398); He created him from dust, then said to
him: "Be". And he was. 65. Ye People of the Book! Why dispute ye about
398 After a description of the high position which Jesus occupies as a prophet, we Abraham, when the Law and the Gospel Were not
have a repudiation of the dogma that he was Allah, or the son of Allah, or revealed Till after him? Have ye no understanding?
anything more than a man. If it is said that he was born without a human father,
Adam was also so horn. Indeed Adam was horn without either a human father or 66.Ah! Ye are those who fell to disputing (Even) in
mother. As far as our physical bodies are concerned they are mere dust. In Allah's
sight Jesus was as dust just as Adam was or humanity is. The greatness of Jesus matters of which ye had some knowledge(403)! but
arose from the Divine command "Be": for after that he was — more than dust — a why dispute ye in matters of which ye have no
great spiritual leader and teacher. knowledge? It is Allah Who knows, and ye who know
not!
60. The Truth (comes) from Allah alone; so be not of
403 The number of sects among the Jews and Christians shows that they wrangled
those who doubt(399). and disputed even about some of the matters of their own religion, of which they
399 The truth does not necessarily come from priests, or from the superstitions of should have had some knowledge. But when they talk of Father Abraham, they
whole peoples. It comes from Allah, and where there is a direct revelation, there are entirely out of court, as he lived before their peculiar systems were evolved.
is no room for doubt (Cf. 10:94).
67. Abraham was not a Jew nor yet a Christian; but he
61. If any one disputes in this matter with thee, now was true in Faith, and bowed his will to Allah.s (Which
after (full) knowledge Hath come to thee, say: "Come! is Islam), and he joined not gods with Allah(404).
let us gather together,- our sons and your sons, our 404 Cf. 2:135 and the whole argument in that passage.
women and your women, ourselves and yourselves:
Then let us earnestly pray, and invoke the curse of 68.Without doubt, among men, the nearest of kin to
Allah on those who lie!(400)" Abraham, are those who follow him, as are also this
400 In the year of Deputations, 10th of the Hijrah, came a Christian embassy Messenger and those who believe: And Allah is the
from Najran (towards Yaman, about 150 miles north of San 1 a). They were much Protector of those who have faith.
impressed on hearing this passage of the Qur'an explaining the true position of
Christ, and they entered into tributary relations with the new Muslim State . But 69. It is the wish of a section of the People of the Book to
ingrained habits and customs prevented them from accepting Islam as a body.
The Prophet, firm in his faith, proposed a Mub a halah, i.e., a solemn meeting, in lead you astray. But they shall lead astray (Not you),
which both sides should summon not only their men, but their women and but themselves, and they do not perceive!
children, earnestly pray to Allah, and invoke the curse of Allah on those who
should lie. Those who had a pure and sincere faith would not hesitate. The 70.Ye People of the Book! Why reject ye the Signs of
Christians declined, and they were dismissed in a spirit of tolerance with a Allah, of which ye are (Yourselves) witnesses?
promise of protection from the State in return for tribute, "the wages of rule," as it
is called in the A' ini Akbari .
71.Ye People of the Book! Why do ye clothe Truth with
falsehood, and conceal the Truth, while ye have
knowledge(405)?
41
405 There are many ways of preventing the access of people to the truth. One is as responsible beings: is it becoming that we should be false to our own word, to
to tamper with it, or trick it out in colours of falsehood: half-truths are often more ourselves? And then we are reminded that the utmost we can gain by falsifying
dangerous than obvious falsehoods. Another is to conceal it altogether. Those Allah's word or being untrue to ourselves is but a miserable price. We get at best
who are jealous of a prophet of Allah, whom they actually see before them, do not something very paltry as the price for selling our very souls.
allow his credentials or virtues to be known, or vilify him, or conceal facts which
would attract people to him. When people do this of set purpose, against their 413 Even on sinners—ordinary sinners—Allah will look with compassion and
own light ("of which ye are yourselves witnesses"), they are descending to the mercy: He will speak words of kindness and cleanse them of their sins. But those
lowest depths of degradation, and they are doing more harm to themselves than to who are in active rebellion against Allah and sin against their own light—what
anyone else. (R). mercy can they expect?
72.A section of the People of the Book say: "Believe in 78. There is among them a section who distort the Book
the morning(406) what is revealed to the believers, with their tongues: (As they read) you would think it
but reject it at the end of the day; perchance they may is a part of the Book, but it is no part of the Book; and
(themselves) Turn back; they say, "That is from Allah," but it is not from Allah.
It is they who tell a lie against Allah, and (well) they
406 Wajh here has the sense of "beginning", "early part". The cynics who plotted
know it!
against Islam actually asked their accomplices to join the believers and then
repudiate them.
79. Itis not (possible) that a man, to whom is given the
73. "And believe no one unless he follows your religion." Book, and Wisdom, and the prophetic office, should
Say: "True guidance is the Guidance of Allah. (Fear ye) say to people: "Be ye my worshippers rather than
Lest a revelation(407) be sent to someone (else) Like Allah's(414)": on the contrary (He would say) "Be ye
unto that which was sent unto you? or that those worshippers of Him Who is truly the Cherisher of all:
(Receiving such revelation) should engage you in For ye have taught the Book and ye have studied it
argument before your Lord(408)?" Say: "All bounties earnestly."
are in the hand of Allah. He granteth them to whom 414 It is not in reason or in the nature of things that Allah's messenger should
He pleaseth: And Allah careth for all, and He knoweth preach against Allah. Jesus came to preach and convey the true message of Allah.
all things." (R).
407 The two clauses following have been variously construed, and some 80. Nor would he instruct you to take angels and
translations leave the sense ambiguous. I have construed the conjunction "an to
mean "lest", as it undoubtedly does in 7:172, "an taqulu ", etc. prophets(415) for Lords and patrons. What! would he
bid you to unbelief after ye have bowed your will (To
408 Cf. 2:26; 2:76. The People of the Book were doubly annoyed at the Muslims: Allah in Islam)?
(1) that they should (being outside their ranks) receive Allah's revelations, and (2)
that having received such revelations, they should be able to convict them out of 415 Jesus was a prophet, and the Holy Spirit "with which he was strengthened" was
their own scriptures before their Lord! the Angel who brought the revelations to him.
74. For His Mercy He specially chooseth whom He 81. Behold! Allah took the covenant of the
pleaseth; for Allah is the Lord of bounties unbounded. prophets(416), saying: "I give you a Book and
Wisdom; then comes to you a messenger, confirming
75. Among the People of the Book are some who, if what is with you; do ye believe in him and render him
entrusted with a hoard of gold(409), will (readily) pay help." Allah said: "Do ye agree, and take this my
it back; others, who, if entrusted with a single silver Covenant as binding on you?" They said: "We agree."
coin(410), will not repay it unless thou constantly He said: "Then bear witness, and I am with you
stoodest demanding, because, they say, "there is no among the witnesses."
call on us (to keep faith) with these ignorant
416 Cf. 2:63, n. 78, and 33:7. The argument is: You (People of the Book) are
(Pagans)(411)." but they tell a lie against Allah, and bound by your own oaths, sworn solemnly in the presence of your own Prophets.
(well) they know it. In the Old Testament as it now exists, Muhammad is foretold in Deut. 18:18; and
the rise of the Arab nation in Isaiah 42:11, for Kedar was a son of Isma'il and the
409 Hoard of gold: qintar: a talent of 1,200 ounces of gold. See 3:14 , n. 354. (R).
name is used for the Arab nation. Also, in the New Testament as it now exists,
410 Silver coin: dinar. In the later Roman Empire , the denarius was a small silver Muhammad is foretold in the Gospel of St. John, 14:16 , 15:26 , and 16:7; the
coin. It must have been current in Syria and the markets of Arabia in the time of future Comforter cannot be the "Holy Spirit" as understood by Christians, because
the Prophet. It was the coin whose name is translated in the English Bible by the the Holy Spirit already was present, helping and guiding Jesus. The Greek word
word penny. Matt. 22:19 ; hence the abbreviation of a penny is d(= denarius). The translated "Comforter" is "Paracletos", which is an easy corruption from
later Arabian coin dinar, coined by the Umayyads, was a gold coin after the "Periclytos", which is almost a literal translation of "Muhammad" or "Ahmad"; see
pattern of the Byzantine (Roman) denarius aureus and weighed about 66349 7:157 and 61:6. Further, there were other Gospels that have perished, but of
grains troy. which traces still remain, which were even more specific in their reference to
Muhammad; e.g., the Gospel of St. Barnabas, of which an Italian translation is
411 Every race imbued with race arrogance resorts to this kind of moral or extant in the State Library at Vienna . It was edited in 1907 with an English
religious subterfuge. Even if its members are usually honest or just among translation by Mr. Lonsdale and Laura Ragg.
themselves, they are contemptuous of those outside their circle, and cheat and
deceive them without any qualms of conscience. This is a "lie against Allah". 82. If any turn back after this, they are perverted
transgressors.
76.Nay.- Those that keep their plighted faith and act
aright,-verily Allah loves those who act aright. 83.Do they seek for other than the Religion of Allah.-
while all creatures in the heavens and on earth have,
77.
77. As for those who sell the faith they owe to Allah and willing or unwilling(417), bowed to His Will (Accepted
their own plighted word for a small price(412), they Islam), and to Him shall they all be brought back.
shall have no portion in the Hereafter: Nor will Allah
(Deign to) speak to them or look at them on the Day 417 Allah's Truth is manifest, and all that is good and true and sane and normal
accepts it with j oy. But even where there is "disease in the heart" (2:10), or
of Judgment, nor will He cleans them(413) (of sin): judgement is obscured by perversity, every creature must eventually see and
They shall have a grievous penalty. acknowledge Allah and His power (2:167), Cf. R. Bridges: "Testament of Beauty":
4:1419-22 -"For God's love is unescapable as nature's environment, which if a man
412 All our duties to our fellow creatures are referred to the service and faith we
ignore or think to thrust it off, he is the ill-natured fool that runneth blindly on
owe to Allah. But in the matter of truth an appeal is made to our own self-respect
death." All Nature adores Allah, and Islam asks for nothing peculiar or sectarian; it
42
but asks that we follow our nature and make our will conformable to Allah's Will strict because of the "hardness of heart" of Israel , because of Israel 's insolence
as seen in Nature, history, and revelation. Its message is universal. and iniquity (6:146). Before it was promulgated Israel was free to choose its own
food. I take " Israel" here to stand for the people of Israel .
84. Say: "We believe in Allah, and in what has been
revealed to us and what was revealed to Abraham, 94. If any, after this, invent a lie and attribute it to Allah,
Ismaíl, Isaac, Jacob, and the Tribes, and in (the they are indeed unjust wrong-doers.
Books) given to Moses, Jesus, and the prophets, from
their Lord: We make no distinction between one and 95.Say: "(Allah) speaketh the Truth: follow the religion
another among them, and to Allah do we bow our will of Abraham, the sane in faith; he was not of the
(in Islam)." Pagans(421)."
421 The greater freedom of Islam in the matter of the ceremonial law, compared
85. If anyone desires a religion other than Islam with the Mosaic Law, is not a reproach but a recommendation. We go back to an
(submission to Allah)(418), never will it be accepted older source than Judaism-the institutions of Abraham. By common consent his
of him; and in the Hereafter He will be in the ranks of Faith was sound, and he was certainly not a pagan, a term contemptuously applied
to the Arabs by the Jews.
those who have lost (All spiritual good).
418 The Muslim position is clear. The Muslim does not claim to have a religion 96.The first House (of worship) appointed for men was
peculiar to himself. Islam is not a sect or an ethnic religion. In its view all Religion that at Bakkah(422): Full of blessing and of guidance
is one, for the Truth is one. It was the religion preached by all the earlier
prophets. It was the truth taught by all the inspired Books. In essence it amounts
for all kinds of beings(423):
to a consciousness of the Will and Plan of Allah and a joyful submission to that 422 Bakkah: same as Makkah; perhaps an older name. The foundation of the
Will and Plan. If anyone wants a religion other than that, he is false to his own Ka'bah goes back to Abraham, but there are place associations in the sacred
nature, as he is false to Allah's Will and Plan. Such a one cannot expect guidance, territory with the names of Adam and Eve. (R).
for he has deliberately renounced guidance.
423 'Ala-nun: all the worlds (1:2, n. 20), all kinds of beings; all nations ( 3:42 ); all
86.How shall Allah Guide those who reject Faith after creatures (3:97).
they accepted it and bore witness that the Messenger
was true and that Clear Signs had come unto them?
97. In it are Signs Manifest; (for example), the Station of
but Allah guides not a people unjust. Abraham(424); whoever enters it attains
security(425); Pilgrimage thereto is a duty men owe
87. Ofsuch the reward is that on them (rests) the curse to Allah,- those who can afford the journey; but if any
of Allah, of His angels, and of all mankind;- deny faith, Allah stands not in need of any of His
creatures.
88. In that will they dwell; nor will their penalty be 424 Station of Abraham: see 2:125 and n. 125.
lightened, nor respite be their (lot)(418-A);
425 See reference in last note.
418-
418-A Cf. 2:161-162.
98. Say: "O People of the Book! Why reject ye the Signs
89.Except for those that repent (Even) after that, and of Allah, when Allah is Himself witness to all ye do?"
make amends; for verily Allah is Oft-Forgiving, Most
Merciful. 99. Say: "O ye People of the Book! Why obstruct ye those
who believe, from the path of Allah, Seeking to make
90. But those who reject Faith after they accepted it, and it crooked, while ye were yourselves witnesses (to
then go on adding to their defiance of Faith,- never Allah.s Covenant)(426)? but Allah is not unmindful of
will their repentance be accepted; for they are those all that ye do."
who have (of set purpose) gone astray.
426 Cf. 3:81.
91. As to those who reject Faith, and die rejecting,-
never would be accepted from any such as much gold
100. O ye who believe! If ye listen to a faction among the
as the earth contains, though they should offer it for People of the Book, they would (indeed) render you
ransom. For such is (in store) a penalty grievous, and apostates after ye have believed!
they will find no helpers.
101.And how would ye deny Faith while unto you are
92.By no means shall ye attain righteousness unless ye rehearsed the Signs of Allah, and among you Lives the
give (freely) of that(419) which ye love; and whatever Messenger. Whoever holds firmly to Allah will be
ye give, of a truth Allah knoweth it well. shown a way that is straight.
419 The test of charity is: do you give something that you value greatly, something 102.O ye who believe! Fear Allah as He should be(427)
that you love? If you give your life in a Cause, that is the greatest gift you can give. feared, and die not except in a state(428) of Islam.
If you give yourself, that is, your personal efforts, your talents, your skill, your
learning, that comes next in degree. If you give your earnings, your property, your 427 Fear is of many kinds: (1) the abject fear of the coward; (2) the fear of a child
possessions, that is also a great gift; for many people love them even more than or an inexperienced person in the face of an unknown danger; (3) the fear of a
other things. And there are less tangible things, such as position, reputation, the reasonable man who wishes to avoid harm to himself or to people whom he
well-being of those we love, the regard of those who can help us, etc. It is wishes to protect; (4) the reverence which is akin to love, for it fears to do anything
unselfishness that Allah demands, and there is no act of unselfishness, however which is not pleasing to the object of love. The first is unworthy of man; the
small or intangible, but is well within the knowledge of Allah. second is necessary for one spiritually immature; the third is a manly precaudon
against evil as long as it is unconquered; and the fourth is the seed-bed of
93.All food was lawful to the Children of Israel, except righteousness. Those mature in faith cultivate the fourth; at earlier stages, the third
or the second may be necessary; they are fears, but not the fear of Allah. The first
what Israel(420) Made unlawful for itself, before the
is a feeling of which anyone should be ashmed.
Law (of Moses) was revealed. Say: "Bring ye the Law
and study it, if ye be men of truth." 428 Our whole being should be permeated with Islam; it is not a mere veneer or
outward show.
420 The Arabs ate the flesh of the camel, which is lawful in Islam, but it was
prohibited by the Jewish Law of Moses (Leviticus 11:4). But that Law was very
43
having the power to see that wrong and injustice are defeated. Islam therefore
103.And hold fast, all together, by the rope(429) which lives, not for itself, but for mankind. The People of the Book, if only they had
Allah (stretches out for you), and be not divided faith, would be Muslims, for they have been prepared for Islam. Unfortunately
among yourselves; and remember with gratitude there is Unfaith, but it can never harm those who carry the banner of Faith and
Allah.s favour on you; for ye were enemies(430) and Right, which must always be victorious.
He joined your hearts in love, so that by His Grace, ye
became brethren; and ye were on the brink of the pit 111. They will do you no harm, barring a trifling
of Fire, and He saved you from it. Thus doth Allah annoyance; if they come out to fight you, they will
make His Signs clear to you: That ye may be guided. show you their backs, and no help shall they get.
429 The simile is that of people struggling in deep water, to whom a benevolent 112. Shame is pitched over them(435) (Like a tent)
Providence stretches out a strong and unbreakable rope of rescue. If all hold fast
to it together, their mutual support adds to the chance of their safety.
wherever they are found, except when under a
covenant (of protection) from Allah and from men;
430 Yathrib was torn with civil and tribal feuds and dissensions before the they draw on themselves wrath from Allah, and
Messenger of Allah set his sacred feet on its soil. After that, it became the City of pitched over them is (the tent of) destitution. This
the Prophet, Madinah, and unmatched Brotherhood and the pivot of Islam. This
poor quarrelsome world is a larger Yathrib: can we establish the sacred feet on its because they rejected the Signs of Allah, and slew the
soil, and make it a new and larger Madinah? prophets in defiance of right(436); this because they
rebelled and transgressed beyond bounds.
104.Let there arise out of you a band of people inviting
435 Duribat; I think there is a simile from the pitching of a tent. Ordinarily a
to all that is good, enjoining what is right, and man's tent is a place of tranquillity and honour for him. The tent of the wicked
forbidding what is wrong: They are the ones to attain wherever they are found is ignominy, shame, and humiliation. It is pity from Allah
felicity(431). or from men that gives them protection when their pride has a fall. Using the
same simile of a tent in another way, their home will be destitution and misery.
431 Muflih, aflaha, fal a h: the root idea is attainment of desires; happiness, in this
world and the next; success; prosperity; freedom from anxiety, care, or a disturbed 436 Cf . 3:21. n. 363.
state of mind-the opposite of 'adhab in the next verse, which includes: failure;
misery; punishment or penalty; agony or anguish. 113. Not all of them are alike: Of the People of the Book
The ideal Muslim community is happy, untroubled by conflicts or doubts, sure of are a portion that stand (For the right): They rehearse
itself, strong, united, and prosperous; because it invites to all that is good, enjoins the Signs of Allah all night long, and they prostrate
the right; and forbids the wrong -a master-stroke of description in three clauses. themselves(437) in adoration.
437 In Islam we respect sincere faith and true righteousness in whatever form they
105. Be not like those who are divided amongst
appear. This verse, according to Commentators, refers to those People of the
themselves and fall into disputations after receiving Book who eventually embraced Islam. (R).
Clear Signs: For them is a dreadful penalty-
114.They believe in Allah and the Last Day; they enjoin
106.On the Day when some faces will be (lit up with) what is right, and forbid what is wrong; and they
white, and some faces will be (in the gloom of) hasten (in emulation) in (all) good works: They are in
black(432): To those whose faces will be black, (will the ranks of the righteous.
be said): "Did ye reject Faith after accepting it? Taste
then the penalty for rejecting Faith." 115. Of the good that they do, nothing will be rejected of
432 The "face" (wajh) expresses our personality, our inmost being. White is the them; for Allah knoweth well those that do right.
colour of Light; to become white is to be illumined with Light, which stands for
felicity, the rays of the glorious Light of Allah. Black is the colour of darkness, sin, 116.Those who reject Faith,- neither their possessions
rebellion, misery; removal from the Grace and Light of Allah. These are the Signs nor their (numerous) progeny will avail them aught
of Heaven and Hell. The standard of decision in all questions is the justice of against Allah. They will be companions of the Fire,-
Allah.
dwelling therein (forever).(438)
107. But those whose faces will be (lit with) white,- they 438 Cf. 3:10 .
will be in (the light of) Allah.s mercy: therein to dwell
(for ever). 117.What they spend in the life of this (material) world
May be likened to a wind which brings a nipping frost:
108.These are the Signs of Allah. We rehearse them to It strikes and destroys the harvest of men who have
thee in Truth: And Allah means no injustice to any of wronged their own souls: it is not Allah that hath
His creatures. wronged them, but they wrong themselves.(439)
439 False "spending" may be either in false "charity" or in having a "good time". For
109.To Allah belongs all that is in the heavens and on the man who resists Allah's purpose, neither of them is any good. The essence of
earth: To Him do all questions go back (for charity is faith and love. Where these are wanting, charity is not charity. Some
decision)(433). baser motive is there: ostentation, or even worse, getting a person into the giver's
power by a pretence of charity: something that is connected with the life of this
433 Cf. 2:210. grasping, material world. What happens? You expect a good harvest. But "while
you think, good easy man, for surely your greatness is a-ripening," there comes a
110. Ye are the best of peoples, evolved for mankind, nipping frost, and destroys all your hopes. The frost is some calamity, or the fact
enjoining what is right, forbidding what is wrong, and that you are found out! Or perhaps it is "High blown pride," as in Shakespeare's
Henry VIII, 2:3. In your despair you may blame blind Fate or you may blame
believing in Allah.(434) If only the People of the Book Allah! Blind Fate does not exist, for there is Allah's Providence , which is just and
had faith, it were best for them: among them are good. The harm or injustice has come, not from Allah, but from your own soul.
some who have faith, but most of them are perverted You wronged your soul, and it suffered the frost. Your base motive brought you
transgressors. no good: it may have reduced you to poverty, shame, and disgrace. All the brave
show of the wicked in this life is but a wind charged with evil to themselves.
434 The logical conclusion to the evolution of religious history is a non-sectarian,
non-racial, non-doctrinal, universal religion, which Islam claims to be. For Islam is 118. O ye who believe! Take not into your intimacy those
just submission to the Will of Allah. This implies (1) Faith, (2) doing right, being
an example to others to do right, and having the power to see that the right outside your ranks: They will not fail to corrupt you.
prevails, (3) eschewing wrong, being an example to others to eschew wrong, and They only desire your ruin: Rank hatred has already
44
appeared from their mouths: What their hearts 124.Remember thou saidst to the Faithful: "Is it not
conceal is far worse. We have made plain to you the enough for you that Allah should help you with three
Signs, if ye have wisdom. thousand angels (Specially) sent down?(445)
119.Ah! ye are those who love them, but they love you 445 Read verse 124 with the following five verses, to get its full signification (Cf.
8:9).
not,- though ye believe in the whole of the Book(440).
When they meet you, they say, "We believe":(441)
But when they are alone, they bite off the very tips of
125. "Yea, - if ye remain firm, and act aright, even if the
enemy should rush here on you in hot haste, your Lord
their fingers at you in their rage. Say: "Perish in you
would help you with five thousand angels Making a
rage; Allah knoweth well all the secrets of the heart."
terrific onslaught.(446)
440 Islam gives you the complete revelation, "the whole of the Book," though
partial revelations have come in all ages. (Cf. 3:23 , and n. 366.) 446 Musawwim: this is the active voice of the verb, not to be confused with the
passive voice in 3:14 , which has a different signification.
441 Cf. 2:14 .
126. Allah made it but a message of hope for you, and an
120. If aught that is good befalls you, it grieves them; assurance to your hearts: (in any case) there is no
but if some misfortune overtakes you, they rejoice at help except from Allah. The Exalted, the Wise:(447)
it. But if ye are constant and do right, not the least
447 Whatever happens, whether there is a miracle or not, all help proceeds from
harm will their cunning do to you; for Allah Allah. Man should not be so arrogant as to suppose that his own resources will
Compasseth round about all that they do. change the current of the world plan. Allah helps those who show constancy,
courage, and discipline, and use all the human means at their disposal, not those
121. Remember that morning Thou didst leave Thy who fold their hands and have no faith. But Allah's help is determined on
household (early) to post the faithful at their stations considerations exalted far above our petty human motive, and by perfect wisdoms,
of which we can have only faint glimpses.
for battle:(442) And Allah heareth and knoweth all
things: 127. That He might cut off a fringe of the
442 The Battle of Uhud was a great testing time for the young Muslim Unbelievers(448) or expose them to infamy, and they
community. Their mettle and the wisdom and strength of their Leader were should then be turned back, frustrated of their
shown in the battle of Badr ( 3:13 and note), in which the Makkan Pagans suffered
a crushing defeat. The Makkans were determined to wipe off their disgrace and to
purpose.
annihilate the Muslims in Madinah. To this end they collected a large force and 448 A fringe of the Unbelievers: an extremity, an end, either upper or lower. Here
marched to Madinah. They numbered some 3,000 fighting men under Abu it may mean that the chiefs of the Makkan Pagans, who had come to exterminate
Sufyan , and they were so confident of victory that their women-folk came with the Muslims with such confidence, went back frustrated in their purpose. The
them, and showed the most shameful savagery after the batde. To meet the shameless cruelty with which they and their women mutilated the Muslim corpses
threatened danger the Muslim Leader, Muhammad Mustafa , with his usual on the battlefield will stand recorded to their eternal infamy. Perhaps it also
foresight, courage, and initiative, resolved to take his station at the foot of Mount exposed their real nature to some of those who fought for them, e.g., Khalid ibn al
Uhud , which dominates the city of Madinah some three miles to the north. Early Walid, who not only accepted Islam afterwards, but became one of the most
in the morning, on the 7th of Shawwal, A.H. 3 (January, 625), he made his notable champions of Islam. He was with the Muslims in the conquest of Makkah,
dispositions for battle. Madinah winters are notoriously rigorous, but the warriors and later on, won distinguished honours in Syria and Iraq .
of Islam (700 to 1000 in number) were up early. A torrent bed was to their south,
and the passes in the hills at their back were filled with 50 archers to prevent the
enemy attack from the rear. The enemy were set the task of attacking the walls of
128. Not for thee, (but for Allah., is the decision: Whether
Madinah, with the Muslims at their rear. In the beginning the battle went well for He turn in mercy to them, or punish them; for they are
the Muslims. The enemy wavered, but the Muslim archers, in disobedience of indeed wrong-doers.(449)
their orders, left their posts to join in the pursuit and share in the booty. There
was also treachery on the part of the 300 "Hypocrites" led by Abdullah ibn Ubai, 449 Uhud is as much a signpost for Islam as Badr. For us in these latter days it
who deserted. The enemy took advantage of the opening left by the archers, and carries an ever greater lesson. Allah's help will come if we have faith, obedience,
there was severe hand-to-hand fighting, in which numbers told in favour of the discipline, unity, and the spirit of acting in righteousness and justice. If we fail, His
enemy. Many of the Companions and Helpers were killed. But there was no rout. mercy is always open to us. But it is also open to our enemies, and those who
Among the Muslim martyrs was the gallant Hamza, a brother of the Prophet's seem to us His enemies. His Plan may be to bring sinners to repentance, and to
father. The graves of the martyrs are still shown at Uhud. The Messenger himself teach us righteousness and wisdom through those who seem in our eyes to be
was wounded in his head and face, and one of his front teeth was broken. Had it rebellious or even defiant. There may be good in them that He sees and we do
not been for his firmness, courage, and coolness, all would have been lost. As it not- a humbling thought that must lead to our own self-examination and self-
was, the Prophet, in spite of his wound, and many of the wounded Muslims, improvement.
inspired by his example, returned to the field next day, and Abu Sufyan and his
Makkah army thought it most prudent to withdraw, Madinah was saved, but a 129. ToAllah belongeth all that is in the heavens and on
lesson in faith, constancy, firmness, and steadfastness was learnt by the Muslims. earth. He forgiveth whom He pleaseth and punisheth
(R).
whom He pleaseth; but Allah is Oft-Forgiving, Most
122. Remember two of your parties(443) Meditated Merciful.
cowardice; but Allah was their protector, and in Allah 130.O ye who believe! Devour not usury,(450) doubled
should the faithful (Ever) put their trust.
and multiplied; but fear Allah. that ye may (really)
443 The two parties wavering in their minds were probably Banu Salamah of the prosper.(451)
Khazraj and Banu Harithah, but they rallied under the Prophet's inspiration. That
incident shows that man may be weak, but if he allows his weak will, to be 450 Cf. 2:275 and note. The last verse spoke of forgiveness, even to enemies. If
governed by the example of men of God, he may yet remedy his weakness. (Eds.). such mercy is granted by Allah to erring sinners, how much more is it incumbent
on us, poor sinners to refrain from oppressing our fellow-beings in need, in
matters of mere material and ephemeral wealth? Usury is the opposite extreme of
123.Allah had helped you at Badr, when ye were a
charity, unselfishness, striving, and giving of ourselves in the service of Allah and
contemptible little force; then fear Allah. thus May ye of our fellow-men.
show your gratitude.(444)
451 Real prosperity consists, not in greed, but in giving - the giving of ourselves
444 Gratitude to Allah is not to be measured by words. It should show itself in and of our substance in the cause of Allah and Allah's truth and in the service of
conduct and life. If all the Muslims had learnt the true lesson from the victory at Allah's creatures.
Badr, their archers would not have left the posts appointed for them, nor the two
tribes mentioned in the last note ever wavered in their faith. 131. Fear the Fire, which is repaired for those who reject
Faith:
45
457 These general considerations apply in particular to the disaster in Uhud. (1)
132.And obey Allah and the Messenger. that ye may In a fight for truth, if you are hurt, be sure the adversary has suffered hurt also, the
obtain mercy. more so as he has no faith to sustain him. (2) Success or failure in this world
comes to all at varying times: we must not grumble, as we do not see the whole of
133. Bequick in the race for forgiveness from your Lord, Allah's Plan. (3) Men's true mettle is known in adversity as gold is assayed in fire:
and for a Garden whose width is that (of the whole) of Cf. also 3:154, n. 467. (4) Martyrdom is in itself an honour and a privilege; how
glorious is the fame of Hamzah the Martyr? (5) If there is any dross in us, it will be
the heavens and of the earth,(452) prepared for the purified by resistance and struggle. (6) When evil is given rope a little, it works out
righteous,- its own destruction: the orgies of cruelty indulged in by the Pagans after what they
supposed to be their victory at Uhud filled up their cup of iniquity; it lost them the
452 The Fire (3:131) is, as always, contrasted with the Garden -in other words, support and adherence of the best in their own ranks, and hastened the
Hell contrasted with Heaven. We are told that its width alone is that of the whole destruction of Paganism from Arabia, Cf. 3:127 and n. 448.
of the heavens and the earth - all the creation we can imagine. In other words our
spiritual felicity covers not merely this or that part of our being, but all life and all
existence. Who can measure its width, or length, or depth? (R). 141.Allah.s object also is to purge(458) those that are
true in Faith and to deprive of blessing Those that
134. Those who spend (freely),(453) whether in resist Faith.
prosperity, or in adversity; who restrain anger, and 458 The purge or purification was in two senses. (1) It cleared out the Hypocrites
pardon (all) men;- for Allah loves those who do good;- from the ranks of the Muslim warriors. (2) The testing-time strengthened the faith
of the weak and wavering: for suffering has its own mission in life. The Prophet's
453 Another definition of the righteous (vv. 134-35). So far from grasping material example-wounded but staunch, and firmer than ever-put new life into the
wealth, they give freely, of themselves and their substance, not only when they are Community.
well-off and it is easy for them to do so, but also when they are in difficulties, for
other people may be in difficulties at the same time. They do not get ruffled in
adversity, or get angry when the other people behave badly, or their own good 142. Did ye think that ye would enter Heaven(459)
plans fail. On the contrary they redouble their efforts. For the charity- or good without Allah testing those of you who fought hard (In
deed - is all the more necessary in adversity. And they do not throw the blame on His Cause) and remained steadfast?
others. Even where such blame is due and correction is necessary, their own mind
is free from a sense of grievance, for they forgive and cover other men's faults. 459 Cf. 2:214.
This as far as other people are concerned. But we may be ourselves at fault, and
perhaps we brought some calamity on ourselves, The righteous man is not 143. Ye did indeed wish for death before ye met him:
necessarily perfect. In such circumstances his behaviour is described in the next
verse. Now ye have seen him with your own eyes, (And ye
flinch!)
135.And those who,(454) having done something to be
ashamed of, or wronged their own souls,(455)
144. Muhammad is no more(460) than a messenger:
earnestly bring Allah to mind, and ask for forgiveness many Were the messenger that passed away before
for their sins,- and who can forgive sins except Allah.- him. If he died or were slain, will ye then Turn back on
and are never obstinate in persisting knowingly in your heels? If any did turn back on his heels, not the
(the wrong) they have done. least harm will he do to Allah. but Allah (on the other
hand) will swiftly reward those who (serve Him) with
454 The righteous man, when he finds he has fallen into sin or error, does not gratitude.
whine or despair, but asks for Allah's forgiveness, and his faith gives him hope. If
he is sincere, that means that he abandons his wrong conduct and makes amends. 460 This verse primarily applies to the battle of Uhud, in the course of which a cry
was raised that the Messenger was slain. He had indeed been severely wounded,
455 Sin is a sort of oppression of ourselves by ourselves. This follows from the but Talhah, Abu Bakr, and 'AIi were at his side, and his own unexampled bravery
doctrine of personal responsibility, as opposed to that of blind fate or of an angry saved the Muslim army from a rout. This verse was recalled again by Abu Bakr
God or gods lying in wait for revenge or injury on mankind. when the Messenger actually died a natural death eight years later, to remind
people that Allah, Whose Message he brought, lives forever. And we have need to
136.For such the reward is forgiveness from their Lord, remember this now and often for two reasons: (1) when we feel inclined to pay
and Gardens with rivers flowing underneath,- an more than human honour to one who was the truest, the purest, and the greatest
of men, and thus in a sense to compound for our forgetting the spirit of his
eternal dwelling: How excellent a recompense for teaching, and (2) when we feel depressed at the chances and changes of time, and
those who work (and strive)! forget that the eternal Allah lives and watches over us and over all His creatures
now as in all history in the past and in the future.
137.Many were the Ways of Life(456) that have passed
away before you: travel through the earth, and see 145. Nor can a soul die except by Allah.s leave, the term
what was the end of those who rejected Truth. being fixed as by writing. If any do desire a reward in
456 Cf. Tennyson (In Memoriam): "Our little systems have their day. They have
this life, We shall give it(461) to him; and if any do
their day and cease to be: They are but broken lights of Thee, And Thou, O desire a reward in the Hereafter, We shall give it to
Lord! art more than they." Only Allah's Truth will last, and it will gain the mastery him. And swiftly shall We reward those that (serve us
in the end. If there is defeat, we must not be dejected, lose heart, or give up the with) gratitude.
struggle. Faith means hope, activity, striving steadfastly on to the goal.
461 There is a slight touch of irony in this. As applied to the archers at Uhud, who
138.Here is a plain statement to men, a guidance and deserted their post for the sake of plunder, they might have got some plunder, but
they put themselves and the whole of their army into jeopardy. For a little worldly
instruction to those who fear Allah. gain, they nearly lost their souls. On the other hand, those who took the long view
and fought with staunchness and discipline - their reward was swift and sure. If
139. Solose not heart, nor fall into despair: For ye must they died, they got the crown of martyrdom. If they lived, they were heroes
gain mastery if ye are true in Faith. honoured in this life and the next.
140. If a wound hath touched you,(457) be sure a similar 146.How many of the prophets fought (in Allah.s way),
wound hath touched the others. Such days (of varying and with them (fought) Large bands of godly men?
fortunes) We give to men and men by turns: that Allah but they never lost heart if they met with disaster in
may know those that believe, and that He may take to Allah.s way, nor did they weaken (in will) nor give in.
Himself from your ranks Martyr-witnesses (to Truth). And Allah Loves those who are firm and steadfast.
And Allah loveth not those that do wrong.
147. All that they said was: "Our Lord! Forgive us our sins
and anything We may have done that transgressed
46
our duty: Establish our feet firmly, and help us against this was)(467) that Allah might test what is in your
those that resist Faith." breasts and purge what is in your hearts. For Allah
knoweth well the secrets of your hearts.
148. And Allah gave them a reward in this world, and the
465 After the first surprise, when the enemy turned on them, a great part of the
excellent reward of the Hereafter. For Allah Loveth Muslims did their best, and seeing their mettle, the enemy withdrew to his camp.
those who do good. There was a lull; the wounded had rest; those who had fought the hard fight were
visited by kindly Sleep, sweet Nature's nurse. In contrast to them was the band of
149.O ye who believe! If ye obey the Unbelievers, they hypocrites, whose behaviour is described in the next note.
will drive you back on your heels, and ye will turn 466 The hypocrites withdrew from the fighting. Apparently they had been among
back (from Faith) to your own loss. those who had been counselling the defence of Madinah within the walls instead
of boldly coming out to meet the enemy. Their distress was caused by their own
150.Nay, Allah is your protector, and He is the best of mental state: the sleep of the just was denied them; and they continued to murmur
of what might have been. Only fools do so: wise men face actualities.
helpers.
467 That testing by Allah is not in order that it may add to His knowledge, for He
151. Soon shall We cast terror into the hearts of the knows all. It is in order to help us subjectively, to mould our will, and purge us of
Unbelievers, for that they joined companions with any grosser motives, that will be searched out by calamity. If it is a hardened
sinner, the test brings conviction out of his own self Cf. also 3:140, and 34:21.
Allah, for which He had sent no authority: their abode
will be the Fire: And evil is the home of the wrong-
doers!
155.Those of you(468) who turned back on the day the
two hosts Met,-it was Satan who caused them to fail,
152. Allah did indeed fulfil His promise to you when ye because of some (evil) they had done. But Allah Has
with His permission Were about to annihilate your blotted out (their fault): For Allah is Oft-Forgiving,
enemy,-until ye flinched and fell to disputing about Most Forbearing.
the order,(462) and disobeyed it after He brought you 468 It was the duty of all who were able to fight, to fight in the sacred cause at
in sight (of the booty) which ye covet. Among you are Uhud. But a small section were timid; they were not quite as bad as those who
some that hanker after this world and some that railed against Allah, or those who thoughtlessly disobeyed orders. But they still
failed in their duty. It is our inner motives that Allah regards. These timorous
desire the Hereafter. Then did He divert you from your people were forgiven by Allah. Perhaps they were given another chance: perhaps
foes in order to test you.(463) But He forgave you: For they rose to it and did their duty then.
Allah is full of grace to those who believe.
462 The order was: not to run after booty, but strictly to maintain discipline.
156.O ye who believe! Be not like the Unbelievers, who
Uhud was in the beginning a victory for the Muslims. Many of the enemy were say of their brethren, when they are travelling
slain, and they were retiring when a part of the Muslims, against orders, ran in through the Earth or engaged in fighting: "If they had
pursuit, attracted by the prospects of booty. See note to 3:121- stayed with us, they would not have died, or been
463 The disobedience seemed at first pleasant: they were chasing the enemy, and slain." This that Allah may make it a cause of sighs
there was the prospect of booty. But when the gap was noticed by the enemy, they and regrets in their hearts. It is Allah that gives Life
turned the flank round the hill and, nearly overwhelmed the Muslims. Had it not and Death,(469) and Allah sees well all that ye do.
been for Allah's grace, and the firmness of their Leader and his immediate
Companions, they would have been finished. 469 It is want of faith that makes people afraid (1) of meeting death, (2) of doing
their duty when it involves danger, as in travelling in order to earn an honest living,
153. Behold! ye were climbing up the high ground, or fighting in a sacred cause. Such fear is part of the punishment for want of faith.
If you have faith, there is no fear in meeting death, for it brings you nearer to your
without even casting a side glance at any one, and the goal, nor in meeting danger for a sufficient cause, because you know that the keys
Messenger in your rear was calling you back. There of life and death are in Allah's hands. Nothing can happen without Allah's Will. If
did Allah give you one distress after another by way of it is Allah's Will that you should die, your staying at home will not save you. If it is
requital,(464) to teach you not to grieve for (the His Will that you should live, the danger you incur in a just cause brings you glory.
Supposing it is His Will that you should lose your life in the danger, there are
booty) that had escaped you and for (the ill) that had three considerations that would make you eager to meet it: (1) dying in doing your
befallen you. For Allah is well aware of all that ye do. duty is the best means of reaching Allah's Mercy; (2) the man of faith knows that
he is not going to an unknown country of which he has no news; he is going nearer
464 It would seem that a party of horsemen led by the dashing Khalid ibn al Wai
to Allah; and (3) he is being "brought together" unto Allah: i.e., he will meet all his
id came through the gap in the passes where the Muslim archers should have
dear ones in faith: instead of the separation which the souls without faith fear, he
been, and in the confusion that arose, the retreating foe rallied and turned back on
looks forward to a surer reunion than is possible in this life (Cf. 2:167).
the Muslims. From the low ground on the bank of the Nullah, the Muslims
retreated in their turn and tried to gain the hill. They had a double loss: (1) they
were baulked of the booty they had run after, and (2) their own lives and the lives 157. And if ye are slain, or die, in the way of Allah,
of their whole army were in danger, and many lives were actually lost from their forgiveness and mercy from Allah are far better than
ranks. Their own lives being in danger, they had hardly time to grieve for the loss all they could amass.(470)
of booty or the general calamity. But it steadied them, and some of them stood the
test. 470 Notice a beautiful little literary touch here. At first sight you would expect the
second person here ("you could amass"), to match the second person in the earlier
154. After (the excitement) of the distress, He sent down clause. But remember that the second person in the earlier clause refers to the
man of faith, and the third person in the last line refers to the Unbelievers; as if it
calm on a band of you overcome with slumber,(465) said: "Of course you as a man of faith would not be for hoarding riches: your
while another band was stirred to anxiety by their wealth-duty and the mercy of Allah-is far more precious than anything the
own feelings, Moved by wrong suspicions of Unbelievers can amass in their selfish lives."
Allah.suspicions due to ignorance. They said: "What
affair is this of ours?"(466) Say thou: "Indeed, this 158. And if ye die, or are slain, Lo! it is unto Allah that ye
affair is wholly Allah.s." They hide in their minds what are brought together.
they dare not reveal to thee. They say (to
themselves): "If we had had anything to do with this 159.It is part of the Mercy of Allah that thou dost deal
affair, We should not have been in the slaughter gently with them(471) Wert thou severe or harsh-
here." Say: "Even if you had remained in your homes, hearted, they would have broken away from about
those for whom death was decreed would certainly thee: so pass over (Their faults), and ask for
have gone forth to the place of their death"; but (all ((Allah)´s) forgiveness for them; and consult them in
47
affairs (of moment). Then, when thou hast Taken a They were that day nearer to Unbelief than to Faith,
decision put thy trust in Allah. For Allah loves those saying with their lips what was not in their hearts but
who put their trust (in Him). Allah hath full knowledge of all they conceal.
471 The extremely gentle nature of Muhammad endeared him to all, and it is 476 The testing of the hypocrites was the searching out. of their motives and
reckoned as one of the Mercies of Allah. One of the Prophet's titles is "A Mercy exposing them to the sight of their brethren, who might otherwise have been taken
to all Creation." At no time was this gentleness, this mercy, this long-suffering with in. In the first place they gave counsels of caution: in their minds it was nothing
human weaknesses, more valuable than after a disaster like that at Uhud. It is a but cowardice. In the second place, what they wished was not the good of the
God-like quality, which then, as always, bound and binds the souls of countless community but its being placed in a contemptible position. When the others were
men to him. for self-sacrifice, they were for ease and fair words. Pretending to be Muslims, they
were nearer to unbelief. Ironically they pretended to know nothing of fighting, and
160.If Allah helps you, none can overcome you: If He left their devout brethren to defend their faith and ideas. If that devout spirit did
not appeal to them, they might at least have defended their city of Madinah when
forsakes you, who is there, after that, that can help it was threatened-defended their hearths and homes as good citizens.
you? in Allah, then, Let believers put their trust.
168. (They are) the ones that say, (of their brethren
161. No prophet could (ever)(472) be false to his trust. If slain), while they themselves sit (at ease): "If only
any person is so false, He shall, on the Day of they had listened to us they would not have been
Judgment, restore what he misappropriated; then slain." Say: "Avert death from your own selves, if ye
shall every soul receive its due,- whatever it earned,- speak the truth."
and none shall be dealt with unjustly.
472 Besides the gentleness of his nature, Al Mustafa was known from his earliest 169.Think not of those who are slain in Allah.s way as
life for his trustworthiness. Hence his title of al Arrnn. Unscrupulous people often dead. Nay, they live(477), finding their sustenance in
read their own low motives into other men, and their accusation, which is meant the presence of their Lord;
to injure, fastens on the various virtues for which the man they attack is well
known. Some of the hypocrites after Uhud raised some doubts about the division 477 A beautiful passage about the Martyrs in the cause of Truth. They are not
of the spoils, thinking to sow the seeds of poison in the hearts of the men who had dead; they live —and in a far higher and deeper sense than in the fife they have
deserted their posts in their craving for booty. Those low suspicions were never left. Even those who have no faith in the Hereafter honour those that die in their
believed in by any sensible people, and they have no interest for us now. But the cause, with the crown of immortality in the minds and memories of generations
general principles here declared are of eternal value, (1) Prophets of Allah do not unborn. But in Faith we see a higher, truer, and less relative immortality. Perhaps
act from unworthy motives. (2) Those who act from such motives are spiritually "immortality" is not the right word in this connection, as it implies a continuation
the lowest of creatures, and they will make no profit. (3) A Prophet of Allah is not of this life. In their case, through the gateway of death, they enter, the true real
to be judged by the same standard as a greedy creature. (4) In Allah's eyes there Life, as opposed to its shadow here. Our carnal life is sustained with carnal food,
are various grades of men, and we must try to understand and appreciate such and its joys and pleasures at their best are those which are projected on the screen
grades. If we trust our Leader, we shall not question his honesty without cause. If of this material world. Their real Life is sustained from the ineffable Presence and
he is dishonest, he is not fit to be a leader. (R). Nearness of Allah. Cf. 2:154, and see how the idea is further developed here.
162.Is the man who follows the good pleasure of Allah 170. They rejoice in the bounty provided by Allah. And
Like the man who draws on himself the wrath of Allah, with regard to those left behind, who have not yet
and whose abode is in Hell?- A woeful refuge! joined them (in their bliss), the (Martyrs) glory in the
fact that on them is no fear, nor have they (cause to)
163.They are in varying gardens in the sight of Allah, grieve.(478)
and Allah sees well all that they do.
478 The Martyrs not only rejoice at the bliss they have themselves attained. The
dear ones left behind are in their thoughts: it is part of their glory that they have
164. Allah did confer a great favour on the believers(473) saved their dear ones from fear, sorrow, humiliation, and grief, in this life, even
when He sent among them a messenger from among before they come to share in the glories of the Hereafter.
themselves, rehearsing unto them the Signs of Allah,
Note how the refrain: "on them shall be no fear, nor shall they grieve": conies in
sanctifying them, and instructing them in Scripture here with a new and appropriate meaning. Besides other things, it means that the
and Wisdom, while, before that, they had been in dear ones have no cause to grieve at the death of the Martyrs; rather have they
manifest error. cause to rejoice.
473 Cf. 2:151.

171.They glory in the Grace and the bounty from Allah,
165.What! When a single disaster smites you, although and in the fact that Allah suffereth not the reward of
the Faithful to be lost (in the least).
ye smote (your enemies) with one twice as great, do
ye say?- "Whence is this?" Say (to them): "It is from 172.Of those who answered the call of Allah and the
yourselves: For Allah hath power over all
Messenger, even after being wounded,(479) those
things."(474)
who do right and refrain from wrong have a great
474 If Uhud was a reverse to the Muslims, they had inflicted a reverse twice as reward;-
great on the Makkans at Badr. This reverse was not without Allah's permission,
for He wanted to test and purify the faith of those who followed Islam, and to 479 After the confusion at Uhud, men rallied round the Prophet. He was
show them that they must strive and do all in their power to deserve Allah's help. wounded, and they were wounded, but they were all ready to fight again. Abu
If they disobeyed orders and neglected discipline, they must attribute the disaster Sufyan with his Makkans withdrew, but left a challenge with them to meet him and
to themselves and not to Allah. his army again at the fair of Badr al Sughra next year. The challenge was accepted,
and a picked band of Muslims under their intrepid Leader kept the tryst, but the
enemy did not come. They returned, not only unharmed, but enriched by the
166.What ye suffered on the day the two armies Met, trade at the fair, and (it may be presumed) strengthened by the accession of new
was with the leave of Allah, in order that He might adherents to their cause.
test(475) the believers,-
475 Test: literally know. See n. 467 to 3:154.
173. Men said to them: "A great army is gathering
against you": And frightened them: But it (only)
167.And the Hypocrites also.(476) These were told: increased their Faith: They said: "For us Allah
"Come, fight in the way of Allah, or (at least) drive sufficeth, and He is the best disposer of affairs."
(The foe from your city)." They said: "Had we known
how to fight, we should certainly have followed you."
48
485 Another metaphor is now introduced. Material wealth or property is only

174. And they returned with Grace and bounty from called ours during our short life here. So all gifts are ours in trust only; they
Allah. no harm ever touched them: For they followed ultimately revert to Allah, to Whom belongs all that is in the heavens or on earth
the good pleasure of Allah. And Allah is the Lord of (Cf. 6:165). (R).
bounties unbounded.
181. Allah hath heard the taunt of those who say: "Truly,
175. It is only the Evil One that suggests to you the fear Allah(486) is indigent and we are rich!"- We shall
of his votaries: Be ye not afraid of them, but fear Me, certainly record their word and (their act) of slaying
if ye have Faith. the prophets in defiance(487) of right, and We shall
say: "Taste ye the penalty of the Scorching Fire!
176. Let not those grieve thee who rush headlong into
486 In 2:245 we read: "Who is he that will loan to Allah a beautiful loan?" In other
Unbelief: Not the least harm will they do to Allah. places charity or spending in the way of Allah is metaphorically described as giving
Allah.s plan is that He will give them no portion in the to Allah. The Prophet often used that expression in appealing for funds to be
Hereafter, but a severe punishment. spent in the way of Allah. The scoffers mocked and said: "So Allah is indigent and
we are rich!" This blasphemy was of a piece with all their conduct in history, in
177.Those who purchase Unbelief at the price of faith,- slaying the Prophets and men of God.
not the least harm will they do to Allah, but they will 487 For the expression "slaying in defiance of right." Cf. 3:21 , and 3:112.
have a grievous punishment.
182."This is because of the (unrighteous deeds) which
178.Let not the Unbelievers think that our respite to your hands sent on before ye;(488) For Allah never
them is good for themselves: We grant them respite harms those who serve Him."
that they may grow(480) in their iniquity: But they
488 Cf. 2:95. and note.
will have a shameful punishment.
480 That the cup of their iniquity may be full. The appetite for sin grows with 183. They (also) said: "(Allah) took our promise not to
what it feeds on. The natural result is that the sinner sinks deeper into sin. If there believe in a messenger unless He showed us a
is any freedom of will, this naturally follows, though Allah's Grace is always ready
for the repentant. If the Grace is rejected, the increase of iniquity makes the
sacrifice consumed by Fire(489) (From heaven)." Say:
nature of iniquity plainer to those who might otherwise be attracted by its glitter. "There came to you messengers before me, with clear
The working of Allah's Law is therefore both just and merciful. See also the next Signs and even with what ye ask for: why then did ye
verse and 9:55 . slay them, if ye speak the truth?"
179.Allah will not leave the believers in the state in 489 Burnt sacrifices figured in the Mosaic Law, and in the religious ceremonies
long before Moses, but it is not true that the Mosaic Law laid down a fire from
which ye are now, until He separates what is evil from heavens on a burnt sacrifice as a test of the credentials of Prophets. Even if it had
what is good(481) nor will He disclose to you the been so, did the Jews obey the Prophets who showed this Sign? In Leviticus 9:23-
secrets of the Unseen(482). But He chooses of His 24. we are told a burnt offering prepared by Moses and Aaron: "and there came a
Messenger. (For the purpose) whom He pleases. So fire out from before the Lord, and consumed upon the altar the burnt offering
and the fat." Yet the people rebelled frequently against Moses, and rebellion
believe in Allah. And His messengers: And if ye believe against a Prophet is spiritually an attempt to kill him. Abel's offering (sacrifice) was
and do right, ye have a reward without measure. probably a burnt offering: it was accepted by Allah, and he was killed by Cain out
of jealousy: Gen. 4:3-8. Mosaic sacrifices were no longer needed by the people of
481 The testing of good men by calamities and evil men by leaving them in the
Jesus or the people of Muhammad.
environment of good things is part of the Universal Plan, in which some freedom
of choice is left to man. The psychological and subjective test is unfailing, and the
separation is effected partly by the operation of the human wills, to which some 184. Then if they reject thee, so were rejected
freedom is allowed. But it must be effected, if only in the interests of the good. messengers before thee, who came with Clear Signs,
482 Man in his weak state would be most miserable if he could see the secrets of
Books of dark prophecies, and the Book of
the future or the secrets of the Unseen. But things are revealed to him from time Enlightenment.(490)
to time as may be expedient for him, by Messengers chosen for the purpose. Our
490 The three things mentioned in the Text are: (1) Clear Signs (bayyinat); (2)
duty is to hold fast by faith and lead a good life.
Zubur, and (3) al Kitab al Munir. The signification of (1) I have explained in the
note to 3:62, as far as they relate to Jesus. In a more general sense, it means the
180. And let not those who covetously withhold of the clear evidence which Allah's dealings furnish about a man of God having a true
gifts which Allah Hath given them of His Grace(483), mission; e.g., Moses in relation to Pharaoh, (2) The word Zubur has been
think that it is good for them: Nay, it will be the worse translated as scriptures. It comes from the root Zobam which implies something
hard. The commentators are not agreed, but the prophetic writings which seemed
for them: soon shall the things which they covetously to contemporaries difficult to understand may well be meant here. David's psalms
withheld be tied to their necks Like a twisted (Zabur, 4:163 and 21:105) may also come under this description. As to (3), there
collar,(484) on the Day of Judgment. To Allah belongs is no doubt about the literal meaning of the words, "the Book of Enlightenment".
the heritage(485) of the heavens and the earth; and But what does it precisely refer to? I take it to mean the fundamental guide to
conduct-the clear rules laid down in all Dispensations to help men to lead good
Allah is well-acquainted with all that ye do.
lives. (R).
483 The gifts are of all kinds: material gifts, such as wealth, property, strength of
limbs, etc., or intangible gifts, such as influence, birth in a given set, intellect, skill, 185. Every soul shall have a taste of death:(491) And
insight, etc., or spiritual gifts of the highest kind. The spending of all these things only on the Day of Judgment shall you be paid your
(apart from what is necessary for ourselves) for those who need them, is charity,
and purifies our own character. The withholding of them (apart from our needs) is full recompense. Only he who is saved far from the
similarly greed and selfishness, and is strongly condemned. Fire and admitted to the Garden will have attained the
object (of Life): For the life of this world is but goods
484 By an apt metaphor the miser is told that his wealth or the other gifts which
he hoarded will cling round his neck and do him no good. He will wish he could
and chattels of deception.(492)
get rid of them, but he will not be able to do so. According to the Biblical phrase 491 The soul will not die; but the death of the body will give a taste of death to the
in another connection they will hang like a millstone round his neck (Matt. 18:6). soul when the soul separates from the body. The soul will then know that this life
The metaphor here is fuller. He hugged his wealth or his gifts about him. They was but a probation. And seeming inequalities will be adjusted finally on the Day
will become like a heavy collar, the badge of slavery, round his neck. They will be of Judgement (Cf. 21:35 and 29:57).
tied tight and twisted, and they will give him pain and anguish instead of pleasure,
Cf. also 17:13 . 492 Cf. Longfellow's Psalm of Life: "All this world's a fleeting show, For man's
illusion given". The only Reality will be when we have attained our final goal.
49
186. Ye shall certainly be tried and tested in your 193. "Our Lord! we have heard the call of one calling
possessions and in your personal selves;(493) and ye (Us) to Faith, ´Believe ye in the Lord,´ and we have
shall certainly Hear much that will grieve you, from believed. Our Lord! Forgive us our sins, blot out from us
those who received the Book before you and from our iniquities, and take to Thyself our souls in the
those who worship many gods. But if ye persevere company of the righteous.
patiently, and guard against evil,-then that will be a
determining factor in all affairs.
194."Our Lord! Grant us what Thou didst promise unto
us through Thine messengers, and save us from
493 Not wealth and possessions only (or want of them), are the means of our trial. shame on the Day of Judgment: For Thou never
All our personal talents, knowledge, opportunities, and their opposites-in fact
breakest Thy promise."
everything that happens to us and makes up our personality is a means of our
testing. So is our Faith; we shall have to put up for it many insults from those who
do not share it. 195. And their Lord hath accepted of them, and answered
them: "Never will I suffer to be lost the work of any of
187. And remember Allah took a covenant from the you, be he male or female: Ye are members, one of
People of the Book,(494) to make it known and clear another:(500) Those who have left their homes, or
to mankind, and not to hide it; but they threw it away been driven out therefrom, or suffered harm in My
behind their backs,(495) and purchased with it some Cause, or fought or been slain,- verily, I will blot out
miserable gain! And vile was the bargain they made! from them their iniquities, and admit them into
Gardens with rivers flowing beneath;- A reward from
494 Truth-Allah's Message-comes to any man or nation as a matter of sacred trust.
It should be broadcast and published and taught and made clear to all within the Presence(501) of Allah, and from His presence is
reach. Privileged priesthood at once erects a barrier. But worse-when such the best of rewards."
priesthood tampers with the truth, taking what suits it and ignoring the rest, it has
500 In Islam the equal status of the sexes is not only recognised but insisted on. If
sold Allah's gift for a miserable ephemeral profit; how miserable, it will learn when
sex distinction, which is a distinction in nature, does not count in spiritual matters,
Nemesis comes.
still less of course would count artificial distinctions, such as rank, wealth, position,
495 Cf. 2:101. race, colour, birth, etc.
501 Here, and in 3:198, 4:175, and in many places elsewhere, stress is laid on the
188.Think not that those who exult in what they have fact that whatever gift, or reward, or bliss will come to the righteous, its chief merit
brought about, and love to be praised for what they will be that it proceeds from the Presence of Allah Himself. "Nearness to Allah"
have not done,-(496) think escape the penalty. For expresses it better than any other symbol.
them is a penalty Grievous indeed.
196. Let not the strutting about of the Unbelievers
496 A searching picture of the worldly wise! They may cause mischief and misery through the land deceive thee:
to others, but gloat over any glory it may bring them! They may trample down
Allah's truths, and enthrone false standards of worship. They may take credit for
virtues they do not possess and seeming successes that come in spite of their 197.Little is it for enjoyment: Their ultimate abode is
despicable deceptions. Hell: what an evil bed (To lie on)!
189. To Allah belongeth the dominion of the heavens and 198. On the other hand, for those who fear their Lord, are
the earth; and Allah hath power over all things. Gardens, with rivers flowing beneath; therein are they
to dwell (for ever),- a gift from the presence of Allah.
190. Behold! in the creation of the heavens and the earth, and that which is in the presence of Allah is the best
and the alternation of night and day,-(497) there are (bliss) for the righteous.
indeed Signs for men of understanding,-
199.And there are, certainly, among the People of the
497 See 2:164. The two items mentioned here are just brief symbols recalling the
six or seven mentioned in the other passage. And those too are but brief symbols Book, those who believe in Allah, in the revelation to
and reminders of the glorious majesty of Allah and His goodness to man. you, and in the revelation to them, bowing in humility
to Allah. They will not sell the Signs of Allah for a
191. Men who celebrate the praises of Allah, standing, miserable gain! For them is a reward with their Lord,
sitting, and lying down on their sides,(498) and and Allah is swift in account.
contemplate the (wonders of) creation in the heavens
and the earth, (With the thought): "Our Lord! not for 200.O ye who believe! Persevere in patience(502) and
naught Hast Thou created (all) this! Glory to Thee! constancy; vie in such perseverance; strengthen each
Give us(499) salvation from the penalty of the Fire. other; and fear Allah. that ye may prosper.(503)
498 That is, in all postures, which again is symbolical of all circumstances- 502 The full meaning of Sabr is to be understood here, viz.: patience,
personal, social, economic, historical and other. perseverance, constancy, self-restraint, refusing to be cowed down. These virtues
we are to exercise for ourselves and in relation to others; we are to set an example,
499 It is the thought of Salvation that connects all these glories with man. so that others may vie with us, and we are to vie with them, lest we fall short; in
Otherwise man would be a miserable, contemptible creature in these beauties and this way we strengthen each other and bind our mutual relations closer, in our
wonders of Nature. With his high destiny of Salvation he can be lifted even higher common service to Allah.
than these glories! The Fire is a symbol of penalty, we pray for salvation from the
penalty. 503 Prosperity (falah) here and in other passages is to be understood in a wide
sense, including prosperity in our mundane affairs as well as in spiritual progress.
In both cases it implies happiness and the attainment of our wishes, purified by
192."Our Lord! any whom Thou dost admit to the Fire,
the love of Allah.
Truly Thou coverest with shame, and never will
wrong-doers Find any helpers!
50
4. Al Nisa' (The Women)

In the name of Allah, Most 4. And give the women (on marriage) their dower as a
Gracious, Most Merciful. free gift; but if they, of their own good pleasure, remit
any part of it to you, Take it and enjoy it with right
good cheer.
1. O mankind! reverence your Guardian-Lord, who 5. To those weak of understanding(510) Make not over
created you from a single person,(504) created, of like your property,(511) which Allah hath made a means
nature, His mate, and from them twain scattered (like of support for you, but feed and clothe them
seeds) countless men and women;- reverence Allah, therewith, and speak to them words of kindness and
through whom(505) ye demand your mutual (rights), justice.
and (reverence) the wombs(506) (That bore you): for
Allah ever watches over you. 510 This applies to orphans, but the wording is perfectly general, and defines
principles like those of Chancery in English Law and the Court of Wards in
504 Nafs may mean: (1) soul; (2) self; (3) person, living person; (4) will, good Indian Law. Property has not only its rights but also its responsibilities. The owner
pleasure, as in 4:4 below. Minha; I follow the construction suggested by Imam may not do just what he likes absolutely: his right is limited by the good of the
RazT. The particle min would then suggest here not a portion or a source of community of which he is a member, and if he is incapable of understanding it,
something else, but a species, a nature, a similarity. The pronoun Ha refers of his control should be removed. This does not mean that he is harshly dealt with.
course to Nafs (Cf. 7:189). (R). On the contrary his interest must be protected, and he must be treated with
special kindness because of his incapacity.
505 All our mutual rights and duties are referred to Allah. We are His creatures:
His Will is the standard and measure of Good; and our duties are measured by 511 Your property: Ultimately all property belongs to Allah, and is intended for
our conformity with His Will. "Our wills are ours, to make them Thine," says the support of the community. It is held in trust by a particular individual. If he is
Tennyson (In Memoriam). Among ourselves (human beings) our mutual rights incapable, he is put aside but gently and with kindness. While his incapacity
and dudes arise out of Allah's Law, the sense of Right that is implanted in us by remains, the duties and responsibilities devolve on his guardian even more strictly
Him. than in the case of the original owner: for he may not take any of the profits for
himself unless he is poor, and in that case his remuneration for his trouble must
506 Among the most wonderful mysteries of our nature is that of sex. The be on a scale that is no more than just and reasonable.
unregenerate male is apt, in the pride of his physical strength, to forget the all-
important part which the female plays in his very existence, and in all the social
relationships that arise in our collective human lives. The mother that bore us
6. Make trial of orphans until they reach the age(512) of
must ever have our reverence. The wife, through whom we enter parentage, must marriage; if then ye find sound judgment in them,
have our reverence. Sex, which governs so much our physical life, and has so release their property to them; but consume it not
much influence on our emotional and higher nature, deserves-not our fear, or our wastefully, nor in haste against their growing up. If
contempt, or our amused indulgence, but-our reverence in the highest sense of
the term (Cf. 30:21). With this fitting introduction we enter on a discussion of
the guardian is well-off, Let him claim no
women, orphans, and family relationships. remuneration, but if he is poor, let him have for
himself what is just and reasonable. When ye release
2. To orphans restore their property (When they reach their property to them, take witnesses in their
their age), nor substitute (your) worthless things for presence: But all-sufficient is Allah in taking
(their) good ones; and devour not their substance (by account.(513)
mixing it up)(507) with your own. For this is indeed a 512 The age of marriage is the age when they reach their majority.
great sin.
513 It is good to take human witnesses when you faithfully discharge your trust;
507 Justice to orphans is enjoined, and three things are particularly mentioned as but remember that, however fully you satisfy your fellow-men when you give your
temptations in the way of a guardian: (1) He must not postpone restoring all his account to them, their is a stricter account due from you to Allah. If you are
ward's property when the time comes; subject to 4:5 below. (2) If there is a list of righteous in Allah's eyes, you must follow these stricter standards.
property, it is not enough that that list should be technically followed: the property
restored must be of equal value to the property received: the same principle 7. From what is left by parents and those nearest
applies where there is no list. (3) If property is managed together, or where
perishable goods must necessarily be consumed, the strictest probity is necessary related(514) there is a share for men and a share for
when the separation takes place, and this is insisted on. See also 2:220 and note. women, whether the property be small or large,-a
determinate share.
3. If ye fear that ye shall not be able to deal justly with
514 1 have resisted the temptation to translate "next of kin," as this phrase has a
the orphans,(508) Marry women of your choice, Two technical meaning in Indian Law, referring to certain kinds of heirs, whereas here
or three or four; but if ye fear that ye shall not be able the people meant are those whose inheritance is to be divided. The shares are
to deal justly (with them), then only one, or (a specified. Here the general principles are laid down that females inherit as well as
captive) that your right hands possess, that will be males, and that relatives who have no legal shares, orphans, and indigent people
are not to be treated harshly, if present at the division. (R).
more suitable, to prevent you from doing
injustice.(509) 8. But if at the time of division other relatives, or
508 Notice the conditional clause about orphans, introducing the rules about orphans or poor, are present, feed them out of the
marriage. This reminds us of the immediate occasion of the promulgation of this (property), and speak to them words of kindness and
verse. It was after Uhud, when the Muslim community was left with many orphans
and widows and some captives of war. Their treatment was to be governed by
justice.
principles of the greatest humanity and equity. The occasion is past, but the
principles remain. Marry the orphans if you are quite sure that you will in that way 9. Let those (disposing of an estate) have the same fear
protect their interests and their property, with perfect justice to them and to your in their minds as they would have for their own if they
own dependants if you have any. If not, make other arrangements for the orphans. had left a helpless family behind: Let them fear Allah,
509 The unrestricted number of wives of the "Times of Ignorance" was now strictly and speak words of appropriate (comfort).(515)
limited to a maximum of four, provided you could treat them with equality (C/
515 It is a touching argument addressed to those who have to divide an estate.
33:4 and 33:51). (R).
'How anxious would you be if you had left a helpless family behind?' If others do
so, help and be kind.
51
520 The word in Arabic is kalalah, which is so construed usually. But it was
10.Those who unjustly eat up the property of orphans, nowhere defined authoritatively in the lifetime of the Messenger. This was one of
eat up a Fire into their own bodies: They will soon be the three terms about which Umar wished that the Messenger had defined than in
enduring a Blazing Fire! his lifetime, the other two being khilafah, and riba (usury). On the accepted
definition, we are concerned with the inheritance of a person who has left no
11. Allah (thus) directs you as regards your descendant or ascendant (however distant), but only collaterals, with or without a
widow or widower. If there is a widow or widower surviving, she or he takes the
Children´s(516) (Inheritance): to the male, a portion share as already defined, before the collaterals come in.
equal to that of two females: if only daughters, two or
more,(517) their share is two-thirds of the 521 A "brother or sister" is here interpreted to mean a uterine brother or sister,
i.e., a brother or sister by the same mother but not by the same father, as the case
inheritance; if only one, her share is a half. For of full brothers and sisters or brothers and sisters by the same father but different
parents, a sixth share of the inheritance to each, if the mothers is understood to be dealt with later, in the last verse of this Surah. The
deceased left children; if no children, and the parents uterine brother or sister, if only one survives, takes a sixth, if more than one
are the (only) heirs, the mother has a third; if the survives, they take a third collectively, and divide among themselves; this on the
deceased Left brothers (or sisters) the mother has a supposition that there are no descendants or ascendants, however remote. There
may, however, be a widow or widower surviving: she or he takes her or his share,
sixth. (The distribution in all cases (´s) after the as already specified.
payment of legacies and debts. Ye know not whether
your parents or your children are nearest to you in The shares of collaterals generally are calculated on a complicated system which
cannot be described in a brief note. For these, and the rules about Residuaries (‘
benefit. These are settled portions ordained(518) by Asaba) reference should be made to special legal treatises.
Allah. and Allah is All-knowing, All-wise.
522 Debts (in which funeral expenses take first rank) and legacies are the first
516 The principles of inheritance law are laid down in broad outline in the charge on the estate of a deceased person, before distribution takes place. But
Qur'an; the precise details have been worked out on the basis of the Prophet's equity and fair dealing should be observed in all matters, so that no one's interests
practice and that of his Companions, and by interpretation and analogy. Muslim are prejudiced. Thus funeral expenses should be reasonable; debts must be
jurists have collected a vast amount of learning on this subject, and this body of genuine and not reckless debts; and the shares must be calculated with fairness.
law is enough by itself to form the subject of life-long study. Here we shall deal
only with the broad principles to be gathered from the Text, as interpreted by the
Jurists.
13. Those are limits set by Allah. those who obey Allah
and His Messenger will be admitted to Gardens with
(1) The power of testamentary disposition extends over only one-third of the rivers flowing beneath, to abide therein (for ever) and
Property; the remaining two-thirds are distributed among heirs as laid down. (2)
All distribution takes place after the legacies and debts (including funeral that will be the supreme achievement.(522-A)
expenses) have first been paid. (3) Legacies cannot be left to any of the heirs 522-A . Cf. 44:57, n. 4733. (R).
522-
included in the scheme of distribution; or it will amount to upsetting the shares
and undue preference of one heir to another. (4) Generally, but not always, the
male takes a share double that of a female in his own category.
14.But those who disobey Allah and His Messenger and
transgress His limits will be admitted to a Fire, to
517 At first sight, the Arabic words seem to mean: "If more than two daughters." abide therein: And they shall have a humiliating
But the alternative in the next clause is: "if only one daughter." Logically, therefore,
the first clause must mean: "if daughters, two or more." This is the general punishment.
interpretation, and is confirmed by the supplementary provision in 4:176 at the
end of the Surah, which should be read along with this. 15. If any of your women are guilty of lewdness,(523)
Take the evidence of four(524) (Reliable) witnesses
518 The verse deals with the portions allotted to (a) children, and (b) parents. The
next verse deals with the portions allotted to (c) husband or wife of the deceased, from amongst you against them; and if they testify,
and (d) collaterals. The children's shares are fixed, but their amount will depend confine them to houses until death do claim them, or
upon what goes to the parents. If both parents are living, and there are also Allah ordain for them some (other) way.(525)
children, both father and mother take a sixth each; if only one parent is living, he
or she takes his or her sixth; and the rest goes to the children. If the parents are 523 Most commentators understand this to refer to adultery or fornication: in that
living, and there is no child or other heir, the mother gets a third (and the father case they consider that the punishment was altered to 100 stripes by the later
the remaining two-thirds); if there are no children, but there are brothers or sisters verse, 24:2. But I think it refers to unnatural crime between women, analogous to
(this is interpreted strictly in the plural), the mother has a sixth, and the father unnatural crime between men in 4:16 below; because (1) no punishment is
apparently the residue, as the father excludes collaterals. This is far from being an specified here for the man, as would be the case where a man was involved in the
exhaustive statement, but it establishes the proposition that children and parents crime; (2) the word, at lati, the purely feminine plural of al lati, is used for the
have always some share if they survive, but their shares are affected by the parties to the crime; (3) the punishment is indefinite; see the next note but one.
existence and number of the heirs in these categories.
524 To protect the honour of women, stricter evidence is required, i.e., the
evidence of four instead of the usual two witnesses. It is the same for adultery (see
12. In what your wives leave, your share is a half, if they 24:4.)
leave no child; but if they leave a child, ye get a
525 Keep them in prison until some definite order is received. Those who take
fourth; after payment of legacies and debts. In what the crime to be adultery or fornication construe this definite order ("some other
ye leave, their share is a fourth,(519) if ye leave no way") to mean some definite pronouncement by the Prophet under inspiration;
child; but if ye leave a child, they get an eighth; after this was the punishment of flogging under 24:2. for fornication, and stoning to
payment of legacies and debts. If the man or woman death under the Prophet's directive for adultery. If we understand the crime to be
whose inheritance is in question, has left neither unnatural crime, we might presume, in the absence of any definite order ("some
other way") that the punishment would be similar to that for men in the next verse.
ascendants nor descendants,(520) but has left a
brother(521) or a sister, each one of the two gets a 16. If two men among you are guilty of lewdness, punish
sixth; but if more than two, they share in a third; after
them both. If they repent and amend, Leave them
payment of legacies and debts; so that no loss(522) is
alone; for Allah is Oft-returning, Most Merciful.
caused (to any one). Thus is it ordained by Allah. and
Allah is All-knowing, Most Forbearing. 17. Allah accept the repentance of those who do evil in
519 The husband takes a half of his deceased wife's property if she leaves no ignorance and repent soon afterwards; to them will
child, the rest going to residuaries; if she leaves a child, the husband gets only a Allah turn in mercy: For Allah is full of knowledge and
fourth. Following the rule that the female share is generally half the male share, wisdom.
the widow gets a fourth of her deceased husband's property, if he leaves no
children, and an eighth if he leaves children. If there are more windows than one,
their collective share is a fourth or an eighth as the case may be: inter se they 18. Of no effect is the repentance of those who
divide equally. continue(526) to do evil, until death faces one of
them, and he says, "Now have I repented indeed;" nor
52
of those who die rejecting Faith: for them have We 534 It is generally held that "under your guardianship" is a description, not a
condition. (R).
prepared a punishment most grievous.
526 Note the fine touch. A sin may be fashionable, and people may sin together 535 "Sons" includes grandsons, but excludes adopted sons, or persons treated as
without compunction. When one of them is faced with Death, he repents, but that such, on account of the words "proceeding from your loins" (Cf. 33:4).
sort of repentance is no good. For more detailed discussion, (Cf. notes to 24:2-6 536 The bar against two sisters in marriage together applies to aunt and niece
and 4:15 .) (Eds.) together, but not to deceased wife's sister after the wife dies.
19. O ye who believe! Ye are forbidden to inherit women 24. Also (prohibited are) women already married, except
against their will.(527) Nor should ye treat them with those whom your right hands possess:(537) Thus hath
harshness, that ye may Take away part of the Allah ordained (Prohibitions) against you: Except for
dower(528) ye have given them,-except where they these, all others are lawful, provided ye seek (them in
have been guilty of open lewdness; on the contrary marriage) with gifts from your property,- desiring
live with them on a footing of kindness and equity. If chastity, not lust, (538)seeing that ye derive benefit
ye take a dislike to them it may be that ye dislike a from them, give them their dowers (at least)(539) as
thing, and Allah brings about through it a great deal of prescribed; but if, after a dower is prescribed, agree
good. Mutually (to vary it), there is no blame on you, and
527 Among many nations, including Arabs in the Days of Ignorance, a step-son or Allah is All-knowing, All-wise.
brother took possession of a dead man's widow or widows along with his goods
537 Whom your right hands possess: i.e., captives in a Jihad. (R).
and chattels. This shameful custom is forbidden. See also 4:22 below.
538 After defining the prohibited degrees, the verse proceeds to say that women
528 Another trick, to detract from the freedom of married women was to treat
other than those specified may be sought in marriage, but even so, not from
them badly and force them to sue for a Khul'divorce (see 2:229, n. 258) or its
motives of lust, but in order to promote chastity between the sexes. Marriage in
equivalent in pre-Islamic custom, when the dower could be claimed back. This is
the original Arabic is here described by a -word which suggests a fortress (hisn);
also forbidden. Or the harshness may be exercised in another way; a divorced
maniage is, therefore, the fortress of chastity.
woman may be prevented by those who have control of her, from re-marrying
unless she remits her dower. All kinds of harshness are forbidden. 539 As the woman in marriage surrenders her person, so the man also must
surrender (besides some part of his independence) at least some of his property
20. But if ye decide to take one wife in place of another, according to his means. And this gives rise to the law of dower. A minimum
even if ye had given the latter a whole treasure(529) dower is prescribed, but it is not necessary to stick to the minimum, and in the
new relationship created, the parties are recommended to act towards each other
for dower, Take not the least bit of it back: Would ye with the greatest confidence and liberality.
take it by slander and manifest wrong?
529 Treasure: Qintar=a. talent of gold: see 3:14 , first note. 25. If any of you have not the means wherewith to wed
free believing women, they may wed believing girls
21. Andhow could ye take it when ye have gone in unto from among those whom your right hands
each other, and they have Taken from you a solemn possess:(540) And Allah hath full knowledge about
covenant? your faith. Ye are one from another: Wed them with
the leave of their owners, and give them their dowers,
22.And marry not women whom your fathers married,- according to what is reasonable: They should be
except what is past: It was shameful and odious,- an chaste, not lustful, nor taking paramours: when they
abominable custom indeed.(530) are taken in wedlock, if they fall into shame, their
530 See above; 4:19 , n. 527.
punishment is half that for free women. This
(permission) is for those among you who fear sin; but
23. Prohibited to you (For marriage) are:-(531) Your it is better for you that ye practise self-restraint. And
mothers, daughters,(532) sisters; father´s sisters, Allah is Oft-forgiving, Most Merciful.
Mother´s sisters; brother´s daughters, sister´s 540 That is, captives taken Jihad: Your right hands does not mean necessarily that
daughters; foster-mothers(533) (Who gave you suck), she has been assigned to you, or is your property. All captures in war belong to the
foster-sisters; your wives´ mothers; your step- community, they are "yours" in that sense. If you seek such a person in marriage,
do it from no base motives. Safeguard your faith, and see that she too does
daughters under your(534) guardianship, born of your believe. In that case, after all, she is of the human brotherhood, and her condition
wives to whom ye have gone in,- no prohibition if ye is accidental and redeemable. If the slave bore a child to her master, she would
have not gone in;- (Those who have been) wives of become free. (R).
your sons(535) proceeding from your loins; and two
sisters in wedlock at one and the same time,(536) 26. Allah doth wish to make clear to you and to show you
except for what is past; for Allah is Oft-forgiving, Most the ordinances of those before you; and (He doth wish
Merciful;- to) turn to you (In Mercy): And Allah is All-knowing,
All-wise.
531 This Table of Prohibited Degrees agrees in the main with what is usually
accepted among all nations, except in minor details. It begins in the last verse (with
father's widows or divorcees). The scheme is drawn upon the assumption that the 27. Allah doth wish to Turn to you, but the wish of those
person who proposes to marry is a man; if it is a woman, the same scheme will who follow their lusts is that ye should turn away
apply, mutatis mutandis; it will read: "your fathers, sons, brothers," etc.; or you can (from Him),- far, far away.
always read it from the husband's view of relationship, as there must always be a
husband in a marriage.
28. Allah doth wish to lighten your (difficulties): For man
532 "Mother" includes grandmother (through the father or mother), great - was created Weak (in flesh).
grandmother, etc.; "daughter" includes granddaughter through son or daughter),
great-granddaughter, etc.; "sister," includes full-sister and half-sister. "Father's sister" 29.O ye who believe!(541) Eat not up your property
includes grandfather's sister, etc. and "mother's sister" includes grandmother's
sister, etc. among yourselves in vanities: But let there be
amongst you Traffic and trade by mutual good-will:
533 "Fosterage" or milk-relationships play an important part in Muslim Law, and Nor kill (or destroy) yourselves: for verily Allah hath
count like blood-relationships; it would therefore seem that not only foster-
mothers and foster-sisters, but foster-mother's sister, etc., all come within the
been to you Most Merciful!
prohibited degrees.
53
541 Let me paraphrase this verse, for there is profound meaning in it. (1) All your 546 Or the sentence may be rendered: "and protect (the husband's interests) in his
property you hold in trust, whether it is in your name, or belongs to the absence, as Allah has protected them. If we take the rendering as in the text, the
community, or to people over whom you have control. To waste is wrong. (2) In meaning is: the good wife is obedient and harmonious in her husband's presence,
2:188 the same phrase occurred, to caution us against greed. Here it occurs, to and in his absence guards his reputation and property and her own virtue, as
encourage us to increase property by economic use (traffic and trade), recalling ordained by Allah. If we take the rendering as in the note, we reach the same
Christ's parable of the Talents (Matt. 25:14-30), where the servants who had result in a different way: the good wife, in her husband's absence, remembering
increased their master's wealth were promoted and the servant who had hoarded how Allah has given her a sheltered position, does everything to justify that
was cast into darkness. (3) We are warned that our waste may mean our own position by guarding her own virtue and his reputation and property.
destruction ("nor kill or destroy yourselves.") But there is a more general meaning
also: we must be careful of our own and other people's lives We must commit no 547 In case of family jars four steps are mentioned, to be taken in that order: (1)
violence. This is the opposite of "trade and traffic by mutual good will." (4) Our perhaps verbal advice or admonition may be sufficient; (2) if not, sex relations
violence to our own brethren is particularly preposterous, seeing that Allah has may be suspended; (3) if this is not sufficient, some slight physical correction may
loved and showered His mercies on us and all His creatures. be administered; but Imam Shafi'i considers this inadvisable, though permissible,
and all authorities are unanimous in deprecating any sort of cruelty, even of the
nagging kind, as mentioned in the next clause; (4)-if all this fails, a family council is
30.If any do that in rancour and injustice,- soon shall recommended in 4:35 below.
We cast them into the Fire: And easy it is for Allah.
547-
547-A . The word "daraba" is used in the Qur'an with about 17 different meanings
31.If ye (but) eschew the most heinous of the things including avoid, separate, leave, travel etc. The Qur'an is best interpreted through
the deeds and sayings of the Prophet. The fact that the Prophet never battered or
which ye are forbidden to do, We shall expel out of spanked any wife and detested any such action, gives credence that the meaning
you all the evil in you, and admit you to a gate of great intended here by "wadribuhunna" is to stay away from a discordant wife in the
honour. hope that this will let her realize an impending separation and divorce. (Eds.)
548 Temper, nagging, sarcasm, speaking at each other in other people's presence,
32.And in no wise covet(542) those things in which reverting to past faults which should be forgiven and forgotten-all this is forbidden.
Allah Hath bestowed His gifts More freely on some of And the reason given is characteristic of Islam. You must live all your life as in the
you than on others: To men is allotted what they earn, presence of Allah, Who is high above us, but Who watches over us. How petty
and to women what they earn: But ask Allah of His and contemptible will our little squabbles appear in His presence!
bounty. For Allah hath full knowledge of all things.
35. If ye fear a breach between them twain, appoint
542 Men and women have gifts from Allah-some greater than others. They seem (two) arbiters, one from his family, and the other from
unequal, but we are assured that Providence has allotted them by a scheme by
which people receive what they earn. If this does not appear clear in our sight, let
hers;(549) if they wish for peace, Allah will cause
us remember that we have no full knowledge but Allah has. We must not be their reconciliation: For Allah hath full knowledge, and
jealous if other people have more than we have-in wealth or position or strength is acquainted with all things.
or honour or talent or happiness. Probably things are equalized in the aggregate or
in the long run, or equated to needs and merits on a scale which we cannot 549 An excellent plan for settling family disputes, without too much publicity or
appraise. If we want more, instead of being jealous or covetous, we should pray to mud-throwing, or resort to the chicaneries of the law. The Latin countries
Allah and place before Him our needs. Though He knows all, and has no need of recognise this plan in their legal systems. It is a pity that Muslims do not resort to it
our prayer, our prayer may reveal to ourselves our shortcomings and enable us to universally, as they should. The arbiters from each family would know the
deserve more of Allah's bouncy or make ourselves fit for it. idiosyncrasies of both parties, and would be able, with Allah's help to effect a real
reconciliation.
33. To (benefit) every one, We have appointed shares
36. Serve Allah, and join not(550) any partners with
and heirs(543) to property left by parents and
Him; and do good- to parents, kinsfolk, orphans, those
relatives. To those, also, to whom your right hand was
in need, neighbours who are near,(551) neighbours
pledged,(544) give their due portion. For truly Allah is
who are strangers, the companion by your side,(552)
witness to all things.
the wayfarer (ye meet), and what your right hands
543 Mawali, plural of Mawla; from the root wala, to be near in place or possess:(553) For Allah loveth not the arrogant, the
relationship, to follow. Mawla may therefore mean: (1) nearly related, (2) heir, (3) vainglorious;-(554)
sharer or partner; these three meanings are implied here; (4) neighbour, or friend,
or protector, or client (44:41); (5) lord or master (16:76). 550 The essence of Islam is to serve Allah and do good to your fellow-creatures.
This is wider and more comprehensive than "Love God and love your neighbour".
544 When the emigration took place from Makkah to Madman, bonds and links For it includes duties to animals as our fellow-creatures, and emphasises practical
of brotherhood were established between the "Emigrants" and the "Helpers," and service rather than sentiment.
they shared in each other's inheritance. Later, when the Community was solidly
established, and relations with those left behind in Makkah were resumed, the 551 Neighbours who are near: that is, in local situation as well as intimate
rights of blood-relations in Makkah, and the Helper-brethren in Madinah were relationships, just as neighbours who are strangers includes those whom we do not
both safeguarded. This is the particular meaning. The more genera! meaning is know or who live away from us or in a different sphere altogether.
similar; respect your ties of blood, of neighbourhood, and of friendly compacts
and understandings. Be just to all. 552 The Companion by your side may be your intimate friends and associates,
just as the wayfarer you meet may be a carnal acquaintance on your travels. This
34. Men are the protectors(545) and maintainers of last is much wider than the "stranger within your gate."
women, because Allah has given the one more 553 What your right hands possess: For the meaning of the phrase see n. 537
(strength) than the other, and because they support above. (R).
them from their means. Therefore the righteous 554 Real deeds of service and kindness proceed, not from showing off or from a
women are devoutly obedient, and guard in (the superior sort of condescension ( Cf. "White Man's Burden"), but from a frank
husband´s) absence what Allah would have them recognition of our own humility and the real claims, before Allah, of all our
guard.(546) As to those women on whose part ye fear fellow-creatures. For in our mutual needs we are equal before Allah, or perhaps
the best of us (as the world sees us) may be worse than the worst of us (from the
disloyalty and ill-conduct, admonish them (first),(547) same point of view).
(Next), refuse to share their beds, (And last) beat
them (lightly);(547-A) but if they return to obedience, 37. (Nor) those who are niggardly or enjoin
seek not against them(548) Means (of annoyance): niggardliness on others, or hide the bounties which
For Allah is Most High, great (above you all). Allah hath bestowed(555) on them; for We have
545 Qawwam: one who stands firm in another's business, protects his interests, prepared, for those who resist Faith, a punishment
and looks after his affairs; or it may be, standing firm in his own business, that steeps(556) them in contempt;-
managing affairs, with a steady purpose ( Cf. 4:135 and 2:228).
54
555 Arrogance is one reason why our deeds of love and kindness do not thrive. easily obtainable, especially in the dry conditions of Arabia , and then washing
Another is niggardliness or selfishness. Allah does not love either the one or the with dry sand or clean earth is recommended. Four such circumstances are
other, for they both proceed from want of love of Allah, or faith in Allah. Miserly mentioned: the two last when washing is specially required; the two first when
is the worldly-wise man who not only refuses to spend himself in service, but by washing may be necessary, but it may not be easy to get water. For a man, when he
example and precept prevents others from doing so, as otherwise he would be is ill, cannot walk out far to get water, and a man on ajourney has no full control
made odious by comparison, before his fellow-creatures. So he either makes a over his supplies. In all four cases, where water cannot be got, cleaning with dry
virtue of his caution, or hides the gifts which have been given him-wealth, position, sand or dry earth is recommended. This is called Tayammum, (Cf. 4:159 and
talent, etc. 5:6).
556 Note how the punishment fits the crime. The miser holds other people in
contempt, and in doing so, becomes himself contemptible.
44.Hast thou not turned Thy vision to those who were
given a portion(564) of the Book? they traffic in error,
38. Not those who spend of their substance, to be and wish that ye should lose the right path.
seen(557) of men, but have no faith in Allah and the 564 Cf. 3:23 and n. 366.
Last Day: If any take the Evil One for their intimate,
what a dreadful intimate he is! 45. ButAllah hath full knowledge of your enemies: Allah
557 A fault opposed to miserliness, and equally opposed to true charity, is to is enough for a protector, and Allah is enough for a
spend lavishly to be seen of men. It is mere hypocrisy; there is no love in it, either Helper.
for Allah or for man.
46. Of the Jews there are those who displace words from
39. And what burden Were it on them if they had faith in their (right) places, and say: "We hear and we
Allah and in the Last Day, and they spent out of what disobey";(565) and "Hear what is not Heard"; and
Allah hath given them for sustenance?(558) For Allah "Raína";(566) with a twist of their tongues and a
hath full knowledge of them. slander to Faith. If only they had said: "What hear and
558 Sustenance: physical, intellectual, spiritual-every thing pertaining to life and
we obey"; and "Do hear"; and "Do look at us"; it
growth. Our being is from Allah, and we must therefore spend ourselves freely for would have been better for them, and more proper;
Allah. How can it be a burden? It is merely a response to the demand of our own but Allah hath cursed them for their Unbelief; and but
healthy nature. few of them will believe.
40.Allah is never unjust in the least degree: If there is 565 See 2:93, n. 98. A trick of the Jews was to twist words and expressions, so as
to ridicule the most solemn teachings of Faith. Where they should have said, "We
any good (done), He doubleth it, and giveth from His hear and we obey," they said aloud, "We hear," and whispered, "We disobey."
own presence a great reward.(559) Where they should have said respectfully, "We hear," they added in a whisper,
"May you not hear," by way of ridicule. Where they claimed the attention of the
559 Any little good of our own comes from the purity of our heart. Its results in Teacher, they used an ambiguous word apparently harmless, but in their intention
the world are doubled and multiplied by Allah's grace and mercy; but an even disrespectful. (R).
greater reward comes from His own Presence, His good pleasure, which brings us
nearer to Him (Cf. 28:75 and 33:45). 566 See 2:104, n. 106, Ra'ina if used respectfully in the Arabic way, would have
meant "Please attend to us." With a twist of their tongue, they suggested an
41. How then if We brought from each people a witness, insulting meaning, such as "O thou that takes us to pasture!" or in Hebrew, "Our
bad one!"
and We brought thee as a witness against these
people!(560)
47.O ye People of the Book! believe in what We have
560 Each Prophet and Leader is a witness for his People and his contemporaries - (now) revealed, confirming what was (already) with
for those who accept Allah, and against those who reject Him. you, before We change the face and fame(567) of
some (of you) beyond all recognition, and turn them
42. On that day those who reject Faith and disobey the
hindwards, or curse them as We cursed the Sabbath-
messenger will wish that the earth Were made one breakers,(568) for the decision of Allah Must be
with them:(561) But never will they hide a single fact carried out.
from Allah.
567 Literally, "before We obliterate some features (or faces) and turn them front
561 Those who reject Allah's message will wish, when their eyes are opened, that to back (or back to front)": an Arabic idiom, which must be translated freely to
they were reduced to dust, for existence itself will be agony to them. They might yield its proper meaning in English. The face is the chief expression of a man's
like to hide in the dust, but nothing is hidden from Allah. All their past will stand own real essence; it is also the index of his fame and estimation. The People of
out clear before Him. the Book had been specially favoured by Allah with spiritual revelations, If they
proved themselves unworthy, they lost their "face". Their eminence, would, owing
43. Oye who believe! Approach not prayers with a mind to their own conduct, be turned into degradation. Others would take their place.
befogged,(562) until ye can understand all that ye The first shall be last and the last shall be first: Matt. 19:30.
say,- nor in a state of ceremonial impurity (Except 568 Cf. 2:65 and n 79.
when travelling on the road), until after washing your
whole body. If ye are ill, or on a journey, or one of you 48. Allah forgiveth not that partners should be set up
cometh from offices of nature, or ye have been in with Him; but He forgiveth anything else, to whom He
contact with women, and ye find no water,(563) then pleaseth; to set up partners with Allah is to devise a
take for yourselves clean sand or earth, and rub sin(569) Most heinous indeed.
therewith your faces and hands. For Allah doth blot
569 Just as in an earthly kingdom the worst crime is that of treason, as it cuts at the
out sins and forgive again and again. very existence of the State, so in the spiritual kingdom, the unforgivable sin is that
562 The reference is either to a state of intoxication or to a dazed state of mind on of contumacious treason against Allah by putting up Allah's creatures in rivalry
account of drowsiness or some other cause; or perhaps both are implied. Before against Him. This is rebellion against the essence and source of spiritual Life. It is
the prohibition of intoxicants altogether was promulgated, it was at least what Plato would call the "lie in the soul.." But even here, if the rebellion is
unbecoming that people should come to prayers in such a state. For prayers it is through ignorance, and is followed by sincere repentance and amendment, Allah's
only right that we should collect our whole minds and approach Allah in a spirit of Mercy is always open ( 4:17 ).
reverence. "Prayers" (Salah) here may mean "a place of prayers," a Mosque: the
resulting meaning would be the same. 49.Hast thou not turned Thy vision to those who claim
563 The strictest cleanliness and purity of mind and body are required, especially
sanctity for themselves?(570) Nay-but Allah Doth
at the time of prayer. But there are circumstances when water for ablutions is not
55
sanctify whom He pleaseth. But never will they fail to practice. The good may be alone to start with, but (unlike evil ones) they get Holy
Companions. Just as agony increases with what it suffers (typified by fresh skins
receive justice in the least little thing.(571)
growing as the old ones burn out), so felicity finds deeper and deeper meaning
570 The sanctimonious or self-sanctified people are the farthest from sanctity or (typified by the shades in a garden, which grow deeper and cooler as you proceed
purity, which can only proceed from Allah. They cannot play with Allah's Truth into the interior), (Cf. 13:35 ).
and yet go on claiming co be guided and purified or justified by Allah. Their
falsehood in itself condemns them; no further proof is needed of their selfishness 58.Allah doth command you to render back your Trusts
and evil. to those to whom they are due; And when ye judge
571 Literally, the small skin in the groove of a date stone, a thing of no value:fatila. between man and man, that ye judge with justice:
Verily how excellent is the teaching which He giveth
50.Behold! how they invent a lie against Allah. but that you! For Allah is He Who heareth and seeth all things.
by itself is a manifest sin!
59. O ye who believe! Obey Allah, and obey the
51.Hast thou not turned Thy vision to those who were Messenger, and those charged with authority among
given a portion(572) of the Book? they believe in you.(580) If ye differ in anything among yourselves,
sorcery and Evil,(573) and say to the Unbelievers that refer it to Allah and His Messenger, if ye do believe in
they are better guided in the (right) way Than the Allah and the Last Day: That is best, and most suitable
believers! for final determination.
572 Cf. 3:23 and n. 366. The phrase also occurs in 4:44 . 580 Uli al amr= those charged with authority or responsibility or decision, or the
settlement of affairs. All ultimate authority rests in Allah. Prophets of Allah derive
573 The word I have translated Sorcery is jibt, which may mean divination, their authority from Him. As Islam makes no sharp division between sacred and
sorcery, magic, or any false object of belief or worship, such as an idol. The word secular affairs, it expects governments to he imbued with righteousness. Likewise
I have translated Evil (here and in 2:256) is Taghut, which means the evil one, the Islam expects Muslims to respect the authority of such government for otherwise
one who exceeds all bounds, Satan; or it may refer to some idol worshipped by there can be no order or discipline. (R).
the Pagan Arabs, with whom the Jews of MadTn ah were intriguing against the
Prophet. The Jews had taken much to sorcery, magic, divination, and such
superstitions, (Cf. 16:51 ).
60.Hast thou not turned Thy vision to those(581) who
declare that they believe in the revelations that have
52.They are (men) whom Allah hath cursed: And those come to thee and to those before thee? Their (real)
whom Allah Hath cursed, thou wilt find, have no one wish is to resort together for judgment (in their
to help.(574) disputes) to the Evil One, though they were ordered to
reject him. But Satan´s wish is to lead them astray far
574 The Jews were then seeking the aid of the Makkan Pagans against away (from the right).
Muhammad, but far from getting any help from them, they and the Pagans were
both overthrown. That was the immediate occasion, but the words have a perfectly 581 The immediate reference was to the hypocrites (Munafiqin) of Madinah, but
general - a universal - meaning. the words are general, and the evil of hypocrisy has to be dealt with in all ages.
This type of man is what is called Mr. Facing-both-ways in Bunyan's "Pilgrim's
53. Have they a share in dominion or power? Behold, Progress." Such men declare that they are always with the Right, but calmly
intrigue with evil and injustice, and even make injustice their judge if their
they give not a farthing(575) to their fellow-men? personal interests arc served in that way.
575 The word I have translated farthing is naqir, the groove in a date stone, a thing
of no value whatever. Close-fistedness and envy are among the worst forms of 61.When it is said to them: "Come to what Allah hath
selfishness, and appear specially incongruous in people of power, authority, or revealed, and to the Messenger.: Thou seest the
influence, from whom is expected generosity in giving and generosity in seeing
other people's prosperity or happiness, (Cf. 35:13).
Hypocrites avert their faces from thee in disgust.
54.Or do they envy mankind for what Allah hath given 62. How then, when they are seized by misfortune,
them of his bounty? but We had already given the because of the deeds which they hands have sent
people of Abraham the Book and Wisdom, and forth? Then their come to thee, swearing by Allah.
conferred upon them a great kingdom.(576) "We meant no more than good-will and conciliation!"
576 Such as the kingdoms of David and Solomon, for they had international 63. Thosemen,-(Allah) knows what is in their hearts; so
fame. keep clear of them,(582) but admonish them, and
speak to them a word to reach their very souls.
55. Some of them believed, and some of them averted
their faces from him: And enough is Hell for a burning 582 How should hypocrites be treated? To take them into your confidence would
of course be foolish. To wage unrelenting war against them may destroy the hope
fire.(577) of reforming diem and purging diem of their hypocrisy. The Prophet of Allah
577 Envy is like the eternal fire, which is in itself a hell. keeps clear of their wiles, but at the same time, does not hesitate to show them the
error of their ways, nor to put in a word in season, to penetrate their hearts and
win them back to Allah.
56.Those who reject our Signs, We shall soon cast into
the Fire: as often as their skins are roasted through, 64. We sent not a messenger, but to be obeyed, in
We shall change them for fresh skins, that they may
accordance with the will of Allah. If they had only,
taste the penalty: for Allah is Exalted in Power, Wise.
when they were unjust to themselves, come unto thee
57. But those who believe and do deeds of and asked Allah.s forgiveness, and the Messenger had
asked forgiveness for them, they would have found
righteousness, We shall soon admit to Gardens, with
Allah indeed Oft-returning, Most Merciful.
rivers flowing beneath,- their eternal home: Therein
shall they have companions pure and holy:(578) We 65.But no, by the Lord, they can have no (real) Faith,
shall admit them to shades, cool and ever
until they make thee judge in all disputes between
deepening.(579)
them, and find in their souls no resistance against Thy
578 Cf. 2:25 and n. 44. decisions, but accept them with the fullest
579 The Garden is contrasted with the Fire: the shade is contrasted with the
conviction.(583)
roasting. Evil grows with what it feeds on. So goodness and felicity grow with their
56
583 The test of true Faith is not mere lip profession, but bringing all our doubts "(Allah) did favour us in that we were not present
and disputes to the one in whom we profess faith. Further, when a decision is
among them."
given we are not only to accept it, but find in our inmost souls no difficulty and no
resistance, but on the contrary a joyful acceptance springing from the conviction of 589 The doubter detaches himself in thought and action from the community. If
our own faith. the general body has a reverse, he blesses Allah that he was not among them,
instead of being ashamed of himself for desertion. If the general body wins a
66. If We had ordered them to sacrifice their lives or to success, he does not rejoice from the common cause, but only regrets for himself
leave their homes, very few of them would have done that he was not there to share in the glory and the gains!
it:(584) But if they had done what they were
(actually) told, it would have been best for them, and
73.But if good fortune comes to you from Allah, they
would have gone farthest to strengthen their (faith); would be sure to say - as if there had never been Ties
of affection between you and them - "Oh! I wish I had
584 The highest in faith willingly sacrifice their lives, their homes, and all that they been with them; a fine thing should I then have made
hold dearest, in the cause of Allah. Those whose faith is not so strong are
of it!"(590)
expected at least to do what a loyal member of any society does, submit his doubts
and disputes to the head of the society and cheerfully accept his decision and 590 Just a selfish man's thought. Such men are far from being a source of strength
submit to it. The contrast is between the hypocrites who will not even do this, and to their community. They are no use in a fight, and the next verse by implication
the really devoted men and women who would voluntarily sacrifice their lives. discards them.
67. And We should then have given them from our 74. Letthose fight in the cause of Allah Who sell the life
presence a great reward; of this world for the Hereafter.(591) To him who
fighteth in the cause of Allah,- whether he is slain or
68.And We should have shown them the Straight gets victory - Soon shall We give him a reward of
Way.(585) great (value).
585 Four advantages of obedience to Allah are mentioned, in the order in which 591 It is not everyone—least of all, poltroons and fainthearted persons—who is fit
they will appeal to the beginner in faith: (1) his own benefit ("best for them"); (2) to fight in the cause of Allah. To do so is a privilege, and those who understand
strengthening of his faith, as he becomes more and more at home in the spiritual the privilege are prepared to sacrifice all their interests in this life, and this life
world; (3) reward from Allah's own Presence, such intense conviction that no itself; for they know that it is the sacrifice of something fleeting and of little value,
further arguments are needed; (4) the Straight Way, in which there is no doubt or for the sake of something everlasting, and of immense value. Whether (in
difficulty whatever in our practical conduct. appearance) they win or lose, in reality they win the prize for which they are
fighting —viz., honour and glory in the sight of Allah. Note that the only
69. All who obey Allah and the messenger are in the alternatives here are death or victory! The true fighter knows no defeat.
company of those on whom is the Grace of Allah,- of
the prophets (who teach), the sincere (lovers of 75. And why should ye not fight in the cause of Allah and
Truth), the witnesses (who testify), and the Righteous of those who, being weak,(592) are ill-treated (and
(who do good): Ah! what a beautiful Fellowship!(586) oppressed)?- Men, women, and children, whose cry is:
"Our Lord! Rescue us from this town, whose people
586 A passage of the deepest spiritual meaning. Even the humblest man who
accepts Faith and does good becomes at once an accepted member of a great and
are oppressors; and raise for us from thee one who
beautiful spiritual Fellowship. It is a company which lives perpetually in the will protect; and raise for us from thee one who will
sunshine of Allah's Grace. (This passage partly illustrates 1:5). It is a glorious help!"(593)
hierarchy, of which four grades are specified: (1) The highest is that of the
Prophets or Apostles, who get plenary inspiration from Allah, and who teach 592 Mustad'af=one reckoned weak, and therefore ill-treated and oppressed. (Cf.
mankind by example and precept. That rank in Islam is held by Muhammad 4:98, 4:127 and 7:150).
Mustafa. (2) The next are those whose badge is sincerity and truth; they love and
593 Even from the human point of view the cause of Allah is the cause of justice,
support the truth with their person, their means, their influence, and all that is
the cause of the oppressed. In the great persecution, before Makkah was won
theirs. That rank was held by the special companions of Muhammad, among
again, what sorrows, threats, tortures, and oppressions, were suffered by those
whom the type was that of Abu Bakr Siddiq. (3) The next are the noble army of
whose faith was unshaken? Muhammad's life and that of his adherents was
Witnesses, who testify to the truth. The testimony may be by martyrdom. Or it
threatened: they were mocked, assaulted, insulted and beaten; those within the
may be by the tongue of the true preacher or the pen of the devoted scholar, or
power of the enemy were put into chains and cast into prison: others were
the life of the man devoted to service. (4) Lastly, there is the large company of
boycotted, and shut out of trade, business, and social intercourse; they could not
righteous people, the ordinary folk who do their ordinary business, but always in a
even buy the food they wanted, or perform their religious duties. The persecution
righteous way. They are the rank and file of the beautiful Fellowship, in which
was redoubled for the believing slaves, women, and children after the Hijrah.
each has his place and yet all feel that they derive glory from the common
Their cry for a protector and helper from Allah was answered when Muhammad,
association, (Cf. 29:9). (R).
the Chosen One, brought freedom and peace to Makkah again.
70. Such is the bounty from Allah. And sufficient is it that 76. Those who believe fight in the cause of Allah, and
Allah knoweth all.(587) those who reject Faith Fight in the cause of Evil: So
587 If a generous General gives the private soldier the privilege of sitting with his fight ye against the Friends(594) of Satan: feeble
comrades and officers, high and low, in one common Brotherhood, people may indeed is the cunning of Satan.
perhaps wonder: how may this be? If we are admitted to that Fellowship, we want
to know no more. It is enough to us that Allah knows our humility and our 594 Awliya ' plural of wali, friend, supporter, protector, patron: from the same
unworthiness, and with His full knowledge admits us to that glorious Fellowship! root as mawla, for which see 4:33 , n. 543.
71.
71.O ye who believe! Take your precautions, and either 77. Hast thou not turned Thy vision to those who were
go forth in parties or go forth all together.(588) told to hold back(595) their hands (from fight) but
establish regular prayers and spend in regular
588 No fight should be undertaken without due preparations and precautions.
When these are taken, we must go boldly forward. "Go forth" is therefore repeated charity? When (at length) the order for fighting was
for emphasis. But we must go forth in a collective spirit-either in small parries or issued to them, behold! a section of them feared men
all together, as our Leader determines. We must not tarry like the doubter in the as - or even more than - they should have feared
next two verses. Allah. They said: "Our Lord! Why hast Thou ordered us
to fight? Wouldst Thou not Grant us respite to our
72. Thereare certainly among you men who would tarry (natural) term,(596) near (enough)?" Say: "Short is
behind:(589) If a misfortune befalls you, they say: the enjoyment of this world: the Hereafter is the best
57
for those who do right: Never will ye be dealt with 600 If we trust people who are not true, they are more likely to hinder than to
help. But Allah is All-Good as well as All-Powerful, and all our affairs are best
unjustly in the very least!
entrusted to His care. He is the best Guardian of all interests.
595 Before the command for fighting was issued there were some who were
impatient, and could scarcely be held back. They wanted fighting from human Therefore we should not trust the lip professions of hypocrites, but trust in Allah.
Nor should our confidence in Allah be shaken by any secret plots that enemies
motives-pugnacity, the love of plunder, hatred against their enemies, the gaining of
hatch against us. We should take all human precautions against them, but having
personal ends. Fighting from such motives is wrong at all times. When the testing
time came, and they had to fight, not for their own land, but for a Sacred Cause, in done so, we should put our trust in Allah, Who knows the inner working of events
which there was much suffering and little personal gain, the hypocrites held back better than any human mind can conceive.
and were afraid.
82. Dothey not consider the Qurán (with care)? Had it
596 "Our natural term of life," they would say, "is short enough: why should we been from other Than Allah, they would surely have
jeopardize it by fighting in which there is no personal gain?" The answer is begun
in this verse and continued in the next. found therein Much discrepancy.(601)
Briefly, the answer is: (1) in any case the pleasures of this world are short: this life 601 The unity of the Qur'an is admittedly greater than that of any other sacred
is fleeting; the first thing for a righteous man to do is to emancipate himself from book. And yet how can we account for it except through the unity of Allah's
its obsessions; (2) to do your duty is to do right; therefore turn your attention purpose and design? From a mere human point of view, we should have expected
mainly to duty; (3) when duty calls for self-sacrifice, be sure that Allah's call is much discrepancy, because (1) the Messenger who promulgated it was not a
never unjust, and never such as to exceed your capacity; and (4) if you fear death, learned man or philosopher, (2) it was promulgated at various times and in various
you will not by fear escape death; it will find you out wherever you are; why not circumstances, and (3) it is addressed to all grades of mankind. Yet, when properly
face it boldly when duty calls? understood, its various pieces fit together better than a jig-saw puzzle even when
arranged without any regard to chronological order. There was just the One
Inspirer and the One Inspired.
78. "Wherever ye are, death will find you out, even if ye
are in towers built up strong and high!" If some good 83. When there comes to them some matter touching
befalls them, they say, "This is from Allah.; but if evil, (Public) safety or fear, they divulge it. If they had only
they say, "This is from thee" (O Prophet).(597) Say: referred it to the Messenger, or to those charged with
"All things are from Allah." But what hath come to authority among them, the proper investigators would
these people, that they fail to understand a single have Tested it from them (direct). Were it not for the
fact? Grace and Mercy of Allah unto you, all but a few of you
597 The Hypocrites were inconsistent, and in this reflect unregenerate mankind. would have fallen into the clutches of Satan.(602)
If a disaster happens, due to their own folly, they blame somebody else; but if they
are fortunate, they claim reflected credit by pretending that Heaven has favoured 602 In times of war or public panic, thoughtless repetition of gossip is rightly
them because of their own superior merits. The modern critic discards even this restrained by all effective States. If false, such news may cause needless alarm: if
pretence, eliminates Heaven altogether, and claims all credit direct to himself, true, it may frighten the timid and cause some misgiving even to the bravest,
unless he brings in blind chance, but that he does mostly to "explain" misfortune. because the counterpart of it-the preparations made to meet the danger-is not
If we look to the Ultimate Cause of all things, all things come from Allah. But if known. Thoughtless news, true or false, may also encourage the enemy. The
we look to the proximate cause of things, our own merit is so small, that we can proper course is quietly to hand all news direct to those who are in a position to
hardly claim credit for good ourselves with any fairness. In Allah's hand is all investigate it. They can then sift it and take suitable measures to checkmate the
good: 3:26- On the other hand, the proximate cause of our evil is due to some enemy. Not to do so, but to deal with news either thoughtlessly or maliciously, is
wrong in our own inner selves; for never are we dealt with unjustly in the very to fall directly into the snares of Evil.
least: 4:77.
84. Then fight in Allah's cause - Thou art held responsible
79.Whatever good, (O man!) happens to thee, is from only for thyself - and rouse the believers. It may be
Allah. but whatever evil happens to thee, is from thy that Allah will restrain the fury of the Unbelievers; for
(own) soul. and We have sent thee as a Allah is the strongest in might and in
Messenger(598) to (instruct) mankind. And enough is punishment.(603)
Allah for a witness. 603 The courage of Muhammad was as notable as his wisdom, his gentleness, and
598 To blame a man of God for our misfortunes is doubly unjust. For he comes his trust in Allah. Facing fearful odds, he often stood alone, and took the whole
to save us from misfortune, and it is because we flout him or pay no heed to him, responsibility on himself. But his example and visible trust in Allah inspired and
that our own rebellion, brings its own punishment. If we realise this truth we shall roused the Muslims, and also-speaking purely from a human point of view-res
be saved from two sins: (1) the sin of injustice to Allah's Messengers, who come trained the fury of his enemies. When we consider that he was Allah's inspired
for our good, and not for our harm; (2) the sin of not realising our own Messenger to carry out His Plan, we can see that nothing can resist that Plan. If
shortcomings or rebellion, and thus living in spiritual darkness. If the message is the enemy happens to have strength, power, or resources, Allah's strength, power,
from Allah, that carries its own authority: "enough is Allah for a witness." and resources are infinitely greater. If the enemy is meditating punishment on the
righteous for their righteousness, Allah's punishment for such wickedness will be
infinitely greater and more effective.
80. He who obeys the Messenger, obeys Allah. But if any
turn away, We have not sent thee to watch over their 85. Whoever recommends and helps a good cause
(evil deeds).(599) becomes a partner therein: And whoever recommends
599 The Messenger was sent to preach, guide, instruct, and show the Way-not to and helps an evil cause, shares in its burden: And
dive people to good. That is not Allah's Plan, which trains the human will. The Allah hath power(604) over all things.
Messenger's duty is therefore to convey the Message of Allah, in all the ways of
persuasion that are open to him. If men perversely disobey that Message, they are 604 In this fleeting world's chances, Allah's providence and justice may not always
not disobeying him but they are disobeying Allah. In the same way those who appear plain to our eyes. But we are asked to believe that if we help and support a
obey the Message are obeying Allah. They are not obliging the Messenger; they good cause, we share in all its credit and in its eventual victory. And conversely, we
are merely doing their duty. cannot support a bad cause without sharing in all its evil consequences. If
appearances seem against this faith, let us not be deceived by appearances. For
Allah has power over all things.
81. They have "Obedience" on their lips; but when they
leave thee, a section of them Meditate all night on 86.When a (courteous) greeting is offered you, meet it
things very different from what thou tellest them. But
with a greeting still more courteous, or (at least) of
Allah records their nightly (plots): So keep clear of
equal courtesy. Allah takes careful account(605) of all
them, and put thy trust in Allah, and enough is Allah
things.
as a disposer of affairs.(600)
605 The necessary correlative to the command to fight in a good cause is the
command to cultivate sweetness and cordiality in our manners at all times. For
righting is an exceptional necessity while the sweetness of daily human intercourse
58
is a normal need. Further, we give kindness and courtesy without asking, and fight against you, do not pursue them. Remember that if they had fought against
return it if possible in even better terms than we received, or at least in equally you, your difficulties would have been increased. Their neutrality itself may be a
courteous terms. For we are all creatures of One God, and shall be brought great advantage to you. So long as you are satisfied that they are sincere and their
together before Him. acts support their declarations of peace with you, you should not consider yourself
justifed in pursuing them and warring against them.
87.Allah. There is no god but He: of a surety He will
gather you together against the Day of Judgment, 91. Others you will find that wish to gain your confidence
about which there is no doubt. And whose word can as well as that of their people: Every time they are
be truer than Allah.s? sent back(610) to temptation, they succumb thereto:
if they withdraw not from you nor give you
88. Why should ye be divided into two parties about the (guarantees) of peace besides restraining their hands,
Hypocrites?(606) Allah hath upset them for their seize them and slay them wherever ye get them: In
(evil) deeds. Would ye guide those whom Allah hath their case We have provided you with a clear
thrown out of the Way? For those whom Allah hath argument against them.
thrown out of the Way, never shalt thou find the Way. 610 As opposed to the two classes of deserters to whom clemency may be shown,
606 When the desertion of the hypocrites at Uhud nearly caused a disaster to the there is a class which is treacherous and dangerous and cannot be left alone. They
Muslim cause there was great feeling among the Muslims of Madinah against try to win your confidence, and are all the time in the confidence of the enemy.
them. One party wanted to put them to the sword: another to leave them alone. Every time they get a chance, they succumb to the temptation of double-dealing.
The actual policy pursued avoided both extremes, and was determined by these The best way of dealing with them is to treat them as open enemies. Keep them
verses. It was clear that they were a danger to the Muslim, community if they were not in your midst. If they give you guarantees of peace and do not actually fight
admitted into its counsels, and in any case they were a source of demoralisation. against you, well and good. If not, they are deserters actively fighting in the ranks
But while every caution was used, no extreme measures were taken against them. of the enemy. They have openly given you proof, and you can fairly seize and slay
On the contrary, they were given a chance of making good. If they made a them in war as deserters and enemies.
sacrifice for the cause ("flee from what is forbidden," see next verse), their conduct
purged their previous cowardice, and their sincerity entitled them to be taken 92. Never should a believer kill a believer; but (If it so
back. But if they deserted the Muslim community again, they were treated as happens) by mistake,(611) (Compensation is due): If
enemies, with the additional penalty of desertion which is enforced by all nations
one (so) kills a believer, it is ordained that he should
actually at war. Even so, a humane exception was made in the two cases specified
in 4:90. free a believing slave, and pay compensation to the
deceased´s family, unless they remit it freely. If the
89. They but wish that ye should reject Faith, as they do, deceased belonged to a people at war with you, and
and thus be on the same footing (as they): But take he was a believer, the freeing of a believing slave (Is
not friends from their ranks until they flee(607) in the enough). If he belonged to a people with whom ye
way of Allah (From what is forbidden). But if they turn have treaty of Mutual alliance, compensation should
renegades, seize them and slay them wherever ye find be paid to his family, and a believing slave be freed.
them; and (in any case) take no friends or helpers For those who find this beyond their means, (is
from their ranks;- prescribed) a fast for two months running: by way of
repentance to Allah. for Allah hath all knowledge and
607 Flee: the verbal form from which the noun hijrah is derived. Bukhari
all wisdom.
interprets this rightly as fleeing from all that is forbidden. This would include
hijrah in the technical sense of leaving a place in which the practice of religion is 611 Life is absolutely sacred in the Islamic Brotherhood. But mistakes will
not allowed. But it is more general, in time of war, if a man is willing to submit to sometimes happen, as did happen in the melee at Uhud, when some Muslims
discipline and refrains from infringing orders issued, he has proved his fidelity and were killed (being mistaken for the enemy) by Muslims. There was no guilty
may be treated as a member of the community at war. On the other hand, if he by intention: therefore there was no murder. But all the same, the family of the
false pretences comes into the inner counsels merely to betray them, he may deceased was entitled to compensation unless they freely remitted it, and in
rightly be treated as a traitor or deserter and be punished for his treason or addition it was provided that the unfortunate man who made the mistake should
desertion; or if he escapes, he can be treated as an enemy and is entitled to no free a believing slave. Thus a deplorable mistake was made the occasion for
mercy. He is worse than an enemy; he has claimed to be one of you in order to winning the liberty of a slave who was a Believer, for Islam discountenances
spy on you, and been all the time helping the enemy. slavery. The compensation could only be paid if the deceased belonged to a
Muslim society or to some people at peace with the Muslim society. Obviously it
90. Except those who join a group between whom and could not be paid if, though the deceased was a Believer, his people were at war
you there is a treaty(608) (Of peace), or those who with the Muslim society; even if his people could be reached, it is not fair to
increase the resources of the enemy. If the deceased was himself an enemy at war,
approach(609) you with hearts restraining them from obviously the laws of war justify his being killed in warfare unless he surrendered.
fighting you as well as fighting their own people. If If the man who took life unintentionally has no means from which to free a
Allah had pleased, He could have given them power believing slave or to give compensation, he must still by an act of strict self-denial
over you, and they would have fought you: Therefore (fasting for two whole months running) show that he is cognizant of the grave
nature of the deed he has done and sincerely repentant I take this to apply to all
if they withdraw from you but fight you not, and three cases mentioned: that is, where a Believer killed a Believer unintentionally
(instead) send you (Guarantees of) peace, then Allah and the deceased (1} belonged to the same community as you, or (2) belonged to
Hath opened no way for you (to war against them). a community at war with you, or (5) belonged to a community in alliance with you.
608 Except the exception refers to "seize them and slay them", the death penalty
for repeated desertion. Even after such desertion, exemption is granted in two 93. If a man kills a believer intentionally, his
cases. One is where the deserter took asylum with a tribe with whom there was a recompense(612) is Hell, to abide therein (For ever):
treaty of peace and amity. Presumably such a tribe (even though outside the pale And the wrath and the curse of Allah are upon him,
of Islam) might be trusted to keep the man from fighting against the forces of and a dreadful penalty is prepared for him.
Islam-in the modern phrase, to disarm him and render him harmless. The second
case for exemption is where the man from his own heart desires never to take up 612 What is mentioned here is the punishment in the Hereafter, the spiritual
arms against Islam, though he does not wish to join the forces of Islam, to fight consequences. The legal consequences, enforceable by human society, are
against a hostile tribe (perhaps his own) fighting against Islam. But he must make a mentioned in 2:178, under the rules of Qisas. That is, a life should be taken for a
real approach, giving guarantees of his sincerity. In the modern phase he would be life destroyed, but this should be on a scale of equality: a single murder should not
"on parole". But this provision is much milder than that in modern military codes, commit a whole tribe to a perpetual blood-feud, as in the days of ignorance. But if
which grant the privilege only to enemy prisoners, not to those who have deserted the heirs of the man slain accept reasonable compensation, this should be
from the army granting them parole. The hypocrites were in that position, but accepted, and the taking of a life for a life should be put a stop to. This course
humanity as well as policy treated them with great leniency. leads to the saving of life, and is commanded to men of understanding.
609 Approach or come: refers not to the physical act of coming, but to the mental
attitude; the heart is mentioned for sincerity. When they sincerely promise not to
59
will recognise and forgive our weakness if it is real weakness, and not merely an
94. O ye who believe! When ye go abroad(613) in the excuse. (R).
cause of Allah, investigate carefully, and say not to
any one who offers you a salutation: "Thou art none of 99.For these, there is hope that Allah will forgive: For
a believer!" Coveting the perishable goods of this life: Allah doth blot out (sins) and forgive again and again.
with Allah are profits and spoils abundant. Even thus
were ye yourselves before, till Allah conferred on you 100. He who forsakes his home in the cause of Allah,
His favours: Therefore carefully investigate. For Allah finds in the earth Many a refuge, wide and spacious:
is well aware of all that ye do. Should he die as a refugee from home for Allah and
613 Go abroad: daraba-to travel, to go abroad, either for jihad, or for honest trade His Messenger, His reward becomes due and sure with
or other service, which if done with pure motives, counts as service in the cause of Allah. And Allah is Oft-forgiving, Most Merciful.
Allah. The immediate occasion was in connection with jihad, but the words are
general, and can be applied to all circumstances in which a man fells through 101. When ye travel through the earth, there is no blame
spiritual pride: he thinks he is not as other men are, but forgets that, but for the
grace of Allah, he is himself a sinner! In war (or in peace) we are apt to catch some
on you if ye shorten your prayers,(617) for fear the
worldly advantage by pluming ourselves on our superiority in Faith. In war Unbelievers May attack you: For the Unbelievers are
perhaps we want to gain glory or booty by killing a supposed enemy! In peace we unto you open enemies.
make light of other people in order to steal some advantage or material gain! This
is wrong. The righteous man, if he is really out in Allah's service, has more 617 Verse 101 gives permission to shorten congregational prayers when people
abundant and richer gifts to think of in the spiritual world. are on a journey: verses 102-104 deal with cases when they are in danger at war, in
face of the enemy. The shortening of congregational prayers in both cases is
further governed as to details by the practice of the Messenger and his
95. Not equal are those believers who sit (at home) and companions. As to journeys, two questions arise: (1) what constitutes a journey for
receive no hurt, and those who strive and fight in the this purpose? (2) is the fear of an attack an essential condition for the shortening
cause of Allah with their goods and their persons. of the congregational prayers? As to (1), it is best to leave the matter to discretion,
Allah hath granted a grade higher to those who strive having regard to all the circumstances of the journey, as in the case of the journeys
which excuse a fast see 2:184, n. 190. The text leaves it to discretion. As to (2), the
and fight with their goods and persons than to those practice of the Prophet shows that danger is not an essential condition: it is merely
who sit (at home). Unto all (in Faith)(614) Hath Allah mentioned as a possible incident. The Messenger usually shortened the prayers
promised good: But those who strive and fight Hath from four Rak'ahs to two Rak'ahs in Zuhr ( midday prayer). ( Asr (afternoon
He distinguished above those who sit (at home) by a prayer) and 'Isha' (night prayer): the other two are in any case short, Fajr (morning
prayer) having two Rak'ahs and Maghrib (evening prayer) having three. (R).
special reward,-
614 Allah's goodness is promised to all people of Faith. But there are degrees 102. When thou (O Messenger. art with them, and
among men and women of Faith. There are people with natural inertia: they do
standest to lead them in prayer, Let one party of them
the minimum that is required of them, but no more. There are people who are
weak in will: they are easily frightened. There are people who are so strong in will stand up (in prayer) with thee, Taking their arms with
and so firm in faith that they are determined to conquer every obstacle, whether in them: When they finish their prostrations, let them
their own physical or other infirmities or in the external world around them. In a Take their position in the rear. And let the other party
time of jihad, when people give their all, and even their lives, for the common come up which hath not yet prayed - and let them
cause, they must be accounted more glorious than those who sit at home, even
though they have goodwill to the cause and carry out minor duties in aid. The
pray with thee, Taking all precaution, and bearing
special reward of such self-sacrifice is high spiritual rank, and special forgiveness arms: the Unbelievers wish, if ye were negligent of
and mercy, as proceeding from the direct approbation and love of Allah. your arms and your baggage, to assault you in a single
rush.(618) But there is no blame on you if ye put away
96.Ranks specially bestowed by Him, and Forgiveness your arms because of the inconvenience of rain or
and Mercy. For Allah is Oft-forgiving, Most Merciful. because ye are ill; but take (every) precaution for
yourselves. For the Unbelievers Allah hath prepared a
97. When angels take the souls of those who die in sin humiliating punishment.
against their souls,(615) they say: "In what (plight)
618 The congregational prayer in danger in face of the enemy rests on the
Were ye?" They reply: "Weak and oppressed Were we principle that the congregation should be divided into two parties; one party prays
in the earth." They say: "Was not the earth of Allah while the other watches the enemy, and then the second party comes up to
spacious enough for you to move yourselves away prayers while the first falls back to face the enemy; either party does only one or
(From evil)?" Such men will find their abode in Hell,- two Rak'ahs, or about half the congregational prayer; every precaution is taken to
prevent a rush by the enemy; even while at prayers armour and arms need not be
What an evil refuge! - put off except when rain is likely to cause inconvenience to the wearer and
615 The immediate occasion for this passage was the question of migration damage to the arms, or when illness or fatigue causes the wearer's strength to fail.
(hijrah) from places where Islam was being persecuted and suppressed. Obviously Details can he varied according to circumstances, as was actually done by the
the duty of Muslims was to leave such places, even if it involved forsaking their Prophet at different times.
homes, and join and strengthen the Muslim community among whom they could
live in peace and with whom they could help in fighting the evils around them. But 103. When ye pass(619) (Congregational) prayers,
the meaning is wider. Islam does not say: "Resist not evil." On the contrary it celebrate Allah.s praises, standing, sitting down, or
requires a constant, unceasing struggle against evil. For such struggle it may be
necessary to forsake home and unite and organise and join our brethren in lying down on your sides; but when ye are free from
assaulting and overthrowing the fortress of evil. For the Muslim's duty is not only danger, set up Regular Prayers: For such prayers are
to enjoin good but to prohibit evil. To make our assault we must be prepared to enjoined on believers at stated times.
put ourselves in a position from which such assault would be possible, and Allah's
earth is spacious enough for the purpose. "Position" includes not only local 619 Two interpretations are possible: (1) "when ye have finished congregational
position, but moral and material position. For example, we must shun evil prayers", or (2) "when (on account of extreme danger) ye have to pass over
company where we cannot put it down, but organize a position from which we can congregational prayers altogether-even the shorter form indicated for times of
put it down. danger." I prefer the latter, as it accords better with the following sentence, which
allows you to remember Allah individually in any posture possible during the
danger. But when the danger is past, the full prayers should be offered at the
98.Except those who are (really) weak and oppressed - stated times.
men, women, and children - who have no means in
their power, nor (a guide-post)(616) to their way. 104. And slacken not in following up the enemy: If ye are
616 If through physical, mental, or moral incapacity, we are unable to fight the suffering hardships, they are suffering similar
good fight, we must nevertheless guard ourselves from it. Allah's gracious Mercy hardships; but ye have Hope from Allah, while
60
they(620) have none. And Allah is full of knowledge Allah will forgive: (2) if we do ill and do not repent, thinking that we can hide it,
we are wrong; nothing is hidden from Allah, and we shall suffer the full
and wisdom.
consequences in the life to come, for we can never evade our personal
620 Religion should be a source of strength and not of weakness in all our affairs. responsibility: (3) if we do ill, great or small, and impute it to another, our original
If we have to struggle hard and suffer hardships, those without faith have to do the responsibility for the ill remains, but we add to it something else; for we tie round
same, with this difference, that the man of Faith is full of hope in Allah, whereas our necks the guilt of falsehood, which converts even our minor fault into a great
the man without faith has nothing to sustain him. sin, and in any case brands us even in this life with shame and ignominy.
105.We have sent down to thee the Book in truth, that 112. But if any one earns a fault or a sin and throws it on
thou mightest judge between men, as guided by Allah. to one that is innocent, He carries (on himself) (Both)
so be not (used) as an advocate by those who betray a falsehood and a flagrant sin.
their crust;(621)
113.But for the Grace of Allah to thee and his Mercy, a
621 The Commentators explain this passage with reference to the case of Ta'imah
party of them would certainly have plotted to lead
ibn Ubayraq, who was nominally a Muslim but really a hypocrite, and given to all
sorts of wicked deeds. He was suspected of having stolen a set of armour, and thee astray. But (in fact) they will only Lead their own
when the trail was hot, he planted the stolen property in the house of a Jew, where souls astray, and to thee they can do no harm in the
it was found. The Jew denied the charge and accused Ta'imah, but the sympathies least. For Allah hath sent down to thee the Book and
of the Muslim community were with Ta'imah on account of his nominal wisdom and taught thee what thou Knewest not
profession of Islam. The case was brought to the Prophet, who acquitted the Jew
according to the strict principle of justice, as "guided by Allah". Attempts were
(before): And great is the Grace of Allah unto thee.
made to prejudice him and deceive him into using his authority to favour Ta'imah.
When Ta'imah realized that his punishment was imminent he fled and turned 114. In most of their secret talks there is no good: But if
apostate. (R). one exhorts to a deed of charity or justice or
The general lesson is that the righteous man is faced with all sorts of subtle wiles: conciliation between men,(625) (Secrecy is
the wicked will try to appeal to his highest sympathies and most honourable permissible): To him who does this, seeking the good
motives to deceive him and use him as an instrument for defeating justice. He pleasure of Allah, We shall soon give a reward of the
should be careful and cautious, and seek the help of Allah for protection against highest (value).
deception and for firmness in dealing the strictest justice without fear or favour.
To do otherwise is to betray a sacred trust; the trustee must defeat all attempts 625 Usually secrecy is for evil ends, or from questionable motives, or because the
made to mislead him. person seeking secrecy is ashamed of himself and knows that if his acts or motives
became known, he would make himself odious. Islam therefore disapproves of
106.But seek the forgiveness of Allah. for Allah is Oft- secrecy and loves and enjoins openness in all consultations and doings. But there
are three things in which secrecy is permissible, and indeed laudable, provided the
forgiving, Most Merciful. motive be purely unselfish, to earn "the good pleasure of Allah": (1) If you are
doing a deed of charity or beneficence, whether in giving material things or in
107.Contend not on behalf of such as betray their own helping in moral, intellectual, or spiritual matters; here publicity may not be
souls;(622) for Allah loveth not one given to perfidy agreeable to the recipient of your beneficence, and you have to think of his
feelings; (2) where an unpleasant act of justice or correction has to be done; this
and crime:
should be done, but there is no virtue in publishing it abroad and causing
622 Our souls are a sort of trust with us. We have to guard them against all humiliation to some parties or adding to their humiliation by publicity; (3) where
temptation. Those who surrender to crime or evil, betray that trust. We are there is a delicate question of conciliating parties to a quarrel; they may be very
warned against being deceived into taking their part, induced either by plausible touchy about publicity but quite amenable to the influence of a man acting in
appearances, or by such incentives to partiality as that they belong to our own private.
people or that some link connects them with us, whereas when we are out to do
justice, we must not allow any irrelevant considerations to sway us. 115. If anyone contends with the Messenger even after
guidance has been plainly conveyed to him, and
108. They may hide (Their crimes) from men, but they follows a path other than that becoming to men of
cannot hide (Them) from Allah, seeing that He is in Faith, We shall leave him in the path he has chosen,
their midst when they plot by night, in words that He and land him in Hell,- what an evil refuge!
cannot approve: And Allah Doth compass round(623)
all that they do. 116. Allah forgiveth not (The sin of) joining other
623 The plots of sinners are known fully to Allah, and He can fully circumvent gods(626) with Him; but He forgiveth whom He
them if necessary, according to the fullness of His wisdom. The words used are: pleaseth other sins than this: one who joins other
Compass them round: muhit: not only does Allah know all about it, but He is all gods with Allah, Hath strayed far, far away (from the
round it: if in His wisdom He allows it, it is not because He has not complete right).
control over it, but because, having it as it were enclosed in a complete circle, He
can use it to further His own Plan. Even out of evil He can bring good. (Cf. 626 Cf. 4:48 and n. 569. Blasphemy in the spiritual kingdom is like treason in the
4:126). political kingdom.
109.Ah! These are the sort of men on whose behalf ye 117.(The Pagans), leaving Him, call but upon female
may contend in this world; but who will contend with deities:(627) They call but upon satan the persistent
Allah on their behalf on the Day of Judgment, or who rebel!
will carry their affairs through?
627 The unity, power, and goodness of Allah are so manifest in nature and in the
human mind when it is in accord with the universal spirit, that only the most abject
110. If any one does evil or wrongs his own soul but perversion can account for the sin of spiritual treason. That sin arises from
afterwards seeks Allah.s forgiveness, he will find Allah perverted ideas of sex or perverted ideas of self. The perversion of sex is to
Oft-forgiving, Most Merciful. suppose that sex rules in spiritual matters. From it arise such horrible creations of
the imagination as Kali, the bloodthirsty goddess of Hindus, or Hecate, the
goddess of revenge and hate in Greek mythology. Even in beautiful forms like
111.And if any one earns(624) sin. he earns it against
Saraswati (the goddess of learning) or Minerva (the virgin goddess of sport and
His own soul: for Allah is full of knowledge and arts), to say nothing of Venus (the goddess of carnal pleasures), the emphasis laid
wisdom. on sex destroys a right view of spiritual nature. Perverted ideas of self are typified
in the story of Satan, who was so puffed up with arrogance that he disobeyed
624 Kasaba-to earn, to gain, to work for something valuable, to lay up a provision Allah, and Allah cursed him. Both these perversions, if allowed lodgment,
for the future life. We do a day's labor to earn our livelihood; so in a spiritual completely ruin our spiritual nature and deface Allah's handiwork. Hence it is not
sense, whatever good or evil we do in this life, earns us good or evil in the life to merely an outer sin but one that corrupts us through and through.
come. Inverses 110-112 three cases are considered: (1) if we do ill, and repent.
61
118.Allah did curse him, but he said: "I will take of Thy 126. But toAllah belong all things in the heavens and on
servants a portion(628) Marked off; earth: And He it is that Encompasseth all things.(635)
628 Satan obtained Allah's permission to tempt man, and this was implied in such 635 Muhit. Cf. 4:108, and n. 623.
free will as was granted to man by Allah. Satan's boast is that the portion of
mankind seduced by him will be so corrupted in their nature that they will bear a 127. They ask thy instruction concerning the women say:
sort of brand that will mark them off as his own; or that they will be like a portion
assigned to himself. Allah doth instruct you about them: And (remember)
what hath been rehearsed unto you(636) in the Book,
119. "I will mislead them,(629) and I will create in them concerning the orphans of women to whom ye give
false desires; I will order them to slit the ears(630) of not the portions prescribed, and yet whom ye desire
cattle, and to deface the (fair) nature created(631) by to marry, as also concerning the children who are
Allah." Whoever, forsaking Allah, takes satan for a weak and oppressed;(637) that ye stand firm for
friend, hath of a surety suffered a loss that is justice to orphans. There is not a good deed which ye
manifest. do, but Allah is well-acquainted therewith.
629 Satan's deceptions are with false desires, false superstitions, and false fears. 636 Again and again is it impressed on the community of Islam to be just in their
dealings with women, orphans, children, and all whose weakness requires special
630 Slitting the ears of cattle is just one instance of the superstitions to which men consideration. The law about widows and orphans, inheritance, dower, and
become slaves when they run after false gods. Astrology, magic, and vain beliefs in marriage had already been declared in 4:2-35, and further instructions are now
things that do not exist lead men away from Allah, the one true God. (R). given on a further reference. The words translated orphans of women mean, I
think, the orphaned children of widows, of whom there were several after the
631 To deface the (fair) nature created by Allah: there is both a physical and a batde of Uhud, and whom it was the duty of the community to provide for. But
spiritual meaning. We see many kinds of defacements practiced on men and some Commentators take them to mean "female orphans." In any case, because
animals, against their true nature as created by Allah, partly on account of women were orphans or widows, it was not right that anyone should take
superstition, partly on account of selfishness. Spiritually the case is even worse. advantage of their helpless position to deprive them of dower or of their portion in
How many natures are dwarfed or starved and turned from their original instincts inheritance.
by cruel superstitions or customs? Allah created man pure: the Evil One defaces
the image. 637 Cf. 4:75, n. 592.
Both widows and orphans are to be helped because they are ordinarily weak, ill-
120. Satan makes them promises, and creates in them treated, and oppressed. In communities which base their civil rights on brute
false desires; but satan´s promises are nothing but strength, the weaker go to the wall, and public opinion expects nothing else. In
deception. Nietzsche's philosophy of the Superman that doctrine is stressed strongly, and
some of the militarist nations in our own time seem inclined to support this
121. They (his dupes) will have their dwelling in Hell, and reversion to our primitive instincts. Even in modern democracies of the saner sort,
we are often told that it is the fate of minorities to suffer: strength of numbers here
from it they will find no way of escape. becomes the passport to power and privilege. Islam, while upholding sane manly
views in general, enjoins the most solicitous care for the weak and oppressed in
122. But those who believe and do deeds of every way-in rights of property, in social rights, and in the right to opportunities of
righteousness,- we shall soon admit them to gardens, development. Spiritual strength or weakness does not necessarily go with physical
or numerical strength.
with rivers flowing beneath,-to dwell therein for ever.
Allah.s promise is the truth, and whose word can be
128. If a wife fears cruelty or desertion on her husband´s
truer than Allah.s?
part, there is no blame on them if they arrange an
123.Not your desires, nor those(632) of the People of amicable settlement between themselves; and such
the Book (can prevail): whoever works evil, will be settlement is best; even though men´s souls are
requited accordingly. Nor will he find, besides Allah, swayed by greed.(638) But if ye do good and practise
any protector or helper. self-restraint, Allah is well-acquainted with all that ye
do.
632 Personal responsibility is again and again insisted on as the keynote of Islam.
In this are implied faith and right conduct. Faith is not an external thing; it begins 638 To protect the woman's economic interests, various rules are prescribed for
with an act of will, but if true and sincere, it affects the whole being, and leads to dower in marriage. But the sanctity of marriage itself is greater than any economic
right conduct. In this it is distinguished from the kind of faith which promises interests. Divorce is, of all things permitted, most hateful to Allah. Therefore if a
salvation because someone else in whom you are asked to believe has borne away breach between husband and wife can be prevented by some economic
the sins of men, or the kind of faith which says that because you are born of a consideration, it is better to make that concession than to imperil the future of the
certain race ("Children of Abraham") or a certain caste, you are privileged, and wife, the children, and probably the husband also. Such concessions are
your conduct will be judged by a different standard from that of other men. permissible, in view of the love of wealth ingrained in unregenerate man, but a
Whatever you are, if you do evil, you must suffer the consequences, unless Allah's recommendation is made that we should practise self-restraint, and do what we
Mercy comes to your help. can to come to an amicable settlement without any economic sacrifice on the part
of the woman.
124.If any do deeds of righteousness,- be they male or
female - and have faith, they will enter Heaven, and
129. Ye are never able to be fair and just as between
not the least injustice(633) will be done to them. women, even if it is your ardent desire: But turn not
away (from a woman) altogether, so as to leave her
633 Naqir=the groove in a date stone, a thing of no value whatever, (Cf. n. 575 to (as it were) hanging (in the air).(639) If ye come to a
4:53 and 35:13). friendly understanding, and practise self- restraint,
125. Who can be better in religion than one who submits
his whole self to Allah, does good, and follows the way 639 In this material world there are two principal causes of division between man
and wife, money and "the other woman" or "the other man". Money was dealt with
of Abraham the true in Faith? For Allah did take
in the last verse. Here is the case of "the other woman". Legally more than one
Abraham for a friend.(634) wife (up to four) are permissible on the condition that the man can be perfectly
634 Abraham is distinguished in Muslim theology with the title of "Friend of fair and just to all. But this is a condition almost impossible to fulfil. If, in the hope
Allah". This does not of course mean that he was anything more than a mortal. that he might be able to fulfil it, a man puts himself in that impossible position, it
But his faith was pure and true, and his conduct was firm and righteous in all is only right to insist that he should not discard one but at least fulfil all the
circumstances. He was the fountainhead of the present monotheistic tradition, the outward duties that are incumbent on him in respect of her.
Patriarch of the prophetic line, and is revered alike by Jews, Christians and
Muslims. (R).
62
645 Some people may be inclined to favour the rich, because they expect
130.But if they disagree (and must part), Allah will something from them. Some people may be inclined to favour the poor because
provide abundance for all from His all-reaching they are generally helpless. Partiality in either case is wrong. Be just, without fear
bounty: for Allah is He that careth for all and is Wise. or favour. Both the rich and the poor are under Allah's protection as far as their
legitimate interests are concerned, but they cannot expect to be favoured at the
131.To Allah belong all things in the heavens and on expense of others. And He can protect their interests far better than any man.
earth.(640) Verily we have directed the People of the
Book before you, and you (o Muslims) to fear Allah.
136. O ye who believe! Believe in Allah and His
But if ye deny Him, lo! unto Allah belong all things in Messenger, and the scripture which He hath sent to
the heavens and on earth, and Allah is free of all His Messenger and the scripture which He sent to
wants, worthy(641) of all praise. those before (him).(646) Any who denieth Allah, His
angels, His Books, His Messenger., and the Day of
640 Notice the refrain: "To Allah belong all things in the heavens and on earth": Judgment, hath gone far, far astray.
repeated three times, each time with a new application. In the first instance it
follows the statement of Allah's universal providence and love. If two persons, in 646 If your belief is by habit or birth or the example of those you love or respect
spite of every sincere desire to love and comfort each other, fail to achieve that or admire, make that belief more specific and personal to yourself. We must not
end, and have to separate, Allah's all-reaching bounty never fails, for He is the only have faith, but realise that faith in our inmost being. The chief objects of our
Lord of all things. In the second instance it is connected with Allah's Self- Faith are Allah, His Messenger, and His Revelations. To all these we must give a
Existence, Self-Excellence, and independence of all creatures; all His commands home in our hearts. The angels we do not see and realise as we realise Allah, who
are for our good, and they are given to all His creatures, according to their is nearer to us than the vehicle of our life-blood, and the Day of Judgement is for
capacities. In the third instance, it is connected with His universal power; for He our future experience, but we must not deny them, or we cut off a part of spiritual
could destroy any individual or nation and create a new one without any loss to view.
Himself; but He gives a chance to all again and again, and even rewards them
beyond their own ambitions. 137.Those who believe, then reject faith, then believe
641 Allah's existence is absolute existence. It does not depend on any other (again) and (again) reject faith, and go on increasing
person or any other thing. And it is worthy of all praise, for it is all-good and in unbelief,- Allah will not forgive them nor guide
comprises every possible excellence. It is necessary to stress this point in order to them nor guide them on the Way.(647)
show that the moral law for man is not a mere matter of transcendental
commands, but really rests on the essential needs of mankind itself. If therefore 647 Those who go on changing sides again and again can have no real Faith at any
such schools of thought as Behaviourisim proved their theories up to the hilt, they time. Their motives are mere worldly double-dealing. How can they expect Allah's
do not affect the position of Islam in the least. The highest ethical standards are grace or forgiveness? Here is a clear warning against those who make their religion
enjoined by Islam, not as dogmatic imperatives, but because they can be shown to a mere matter of worldly convenience. True religion goes far deeper. It transforms
follow from the needs of man's nature and the results of man's experience. the very nature of man. After that transformation it is as impossible for him to
change as it is for light to become darkness.
132. Yea, unto Allah belong all things in the heavens and
on earth, and enough is Allah to carry through(642) 138. To the Hypocrites give the glad tidings that there is
all affairs. for them (but) a grievous penalty-
642 This refers to the next verse. He does not need us, but we need Him. Our 139. Yea, to those who take for friends unbelievers
hopes, our happiness, our success centre in Him; but He is Self-sufficient. He has
the power to supersede us, but His goodness is ever seeking to give us every rather than believers: is it honour they seek among
chance in this world as well as in the Hereafter. them? Nay,- all honour is with Allah.(648)
648 If the motive is some advantage, sonic honour— the fountain of all good is
133. If it were His will, He could destroy you, o mankind, Allah. How can it really be expected from those who deny Faith? And if there is
and create another race; for He hath power this to do. some show of worldly honour, what is it worth against the contempt they earn in
the spiritual world?
134.If any one desires a reward in this life, in Allah.s
(gift) is the reward (both) of this life and of the 140.Already has He sent you(649) Word in the Book,
Hereafter;(643) for Allah is He that heareth and seeth that when ye hear the signs of Allah held in defiance
(all things). and ridicule, ye are not to sit with them unless they
turn to a different theme: if ye did, ye would be like
643 Man in this life can only see up to the horizon of this life. The highest rewards
them. For Allah will collect the hypocrites and those
which his wishes or ambitions can conceive of are conceived in the terms of this
life. But Allah can give him not only these but something infinitely higher—the who defy faith - all in Hell:-
rewards of the He re after-which it did not even enter his heart to ask for or his 649 Cf. 6:68, an earlier and Makkan verse. Where we see or hear Truth held in
imagination to conceive. light esteem, we ought to make our protest and withdraw from such company, not
out of arrogance, as if we thought ourselves superior to other people, but out of
135.O ye who believe! stand out firmly for justice, as real humility, lest our own nature be corrupted in such society. But it is possible
witnesses(644) to Allah, even as against yourselves, that our protest or our sincere remonstrance may change the theme of discourse.
or your parents, or your kin, and whether it be In that case we have done good to those who were inclined to hold Truth in light
esteem, if we have saved them for ridiculing Truth.
(against) rich or poor:(645) for Allah can best protect
both. Follow not the lusts (of your hearts), lest ye 141. (These are) the ones who wait and watch about you:
swerve, and if ye distort (justice) or decline to do
if ye do gain a victory from Allah, they say: "Were we
justice, verily Allah is well- acquainted with all that ye
not with you?"- but if the unbelievers gain a success,
do.
they say (to them): "Did we not gain an advantage
644 Justice is Allah's attribute, and to stand firm for justice is to be a witness to over you, and did we not guard you from the
Allah, even if it is detrimental to our own interests (as we conceive them) or the believers?" but Allah will judge betwixt you on the
interests of those who are near and dear to us. According to the Latin saying, "Let
Day of Judgment. And never will Allah grant to the
justice be done though heaven should fall."
unbelievers a way (to triumphs) over the
But Islamic justice is something higher than the formal justice of Roman Law or Believers.(650)
any other human law. It is even more penetrative than the subtler justice in the
speculations of the Greek philosophers. It searches out the innermost motives, 650 The methods and motives of Hypocrisy are thoroughly unmasked here. It has
because we are to act as in the presence of Allah, to whom all things, acts, and no principles, but watches for an opportunity to turn any event to its own
motives are known, ( Cf. 5:8). advantage. If battle is joined between two inconsistent principles, it has no belief in
either, but watches the result. There is unceasing fight between Good and Evil in
this world. If the Good seems to win, the hypocrites range themselves on its side
63
with unctuous words, taking a great part of the credit to themselves. Perhaps the
balance tips the other way later, and they have to make their peace with Evil. "Oh!"
149.Whether ye publish a good deed or conceal it or
they say, we were in the ranks of your enemy before, on purpose to protect you cover evil with pardon, verily Allah doth blot out (sins)
when they were too strong for you!" This may suit the ways of the world. But the and hath power (in the judgment of values).(655)
day of their account will come eventually. For the Good must ultimately triumph.
655 Qadir: 1 have translated it more fully than most translators. The root qadara
not only implies power, ability, strength, but two other ideas which it is difficult to
142.The Hypocrites - they think they are over-reaching
convey in a single word, viz., the act and power of estimating the true value of a
Allah, but He will overreach them: When they stand thing or persons, as in 6:91; and the act and power of regulating something so as to
up to prayer, they stand without earnestness, to be bring it into correspondence with something. 'Judgement of values" I think sums
seen of men, but little do they hold Allah in up these finer shades of meaning. Allah forgives what is wrong and is able to fully
appreciate and judge the value of our good deeds whether we publish them or
remembrance;
conceal them.
143. (They are) distracted in mind even in the midst of
150. Those who deny Allah and His messengers, and
it,- being (sincerely) for neither one group nor for
(those who) wish to separate Allah from His
another whom Allah leaves straying,- never wilt thou
messengers, saying: "We believe in some but reject
find for him the Way.(651)
others": And (those who) wish to take a course
651 If we choose evil deliberately and double our guilt by fraud and deception, we midway,-(656)
do not deceive Allah, but we deceive ourselves. We deprive ourselves of the
Grace of Allah, and are left straying away from the Path. In that condition who can 656 Unbelief takes various forms. Three are mentioned here: (1) denial of Allah
guide us or show us the Way? Our true and right instincts become blunted; our and His revelation to mankind through inspired men; (2) a sort of nominal belief
fraud makes us unstable in character; when our fellow-men find out our fraud, any in Allah and His Prophets, but one which is partial, and mixed up with racial
advantages we may have gained by the fraud are lost; and we become truly pride, which does not allow for the recognition of any Messengers beyond those
distracted in mind. of a particular race; and (3) a nominal belief in universal revelation, but so hedged
around with peculiar doctrines of exclusive salvation, that it practically approaches
to a denial of Allah's universal love for all mankind and all Creation. All three
144.O ye who believe! Take not for friends unbelievers amount to Unbelief, for they rally deny Allah's universal love and care.
rather than believers: Do ye wish to offer Allah an
open proof against yourselves? 151. They are in truth (equally) unbelievers; and we have
prepared for unbelievers a humiliating punishment.
145.
145. The Hypocrites will be in the lowest depths of the
Fire: no helper wilt thou find for them;- 152.To those who believe in Allah and His messengers
and make no distinction between any of the
146. Except for those who repent, mend (their lives) hold messengers, we shall soon give their (due) rewards:
fast to Allah, and purify their religion as in Allah.s for Allah is Oft- forgiving, Most Merciful.
sight: if so they will be (numbered)(652) with the
believers. And soon will Allah grant to the believers a 153. The people of the Book ask thee to cause a book to
reward of immense value. descend to them from heaven: Indeed they asked
652 Even Hypocrites can obtain forgiveness, on four conditions: (1) sincere Moses for an even greater (miracle), for they said:
repentance, which purifies their mind; (2) amendment of their conduct, which "Show us Allah in public,"(657) but they were dazed
purifies their outer life; (3) steadfastness and devotion to Allah, which strengthens for their presumption, with thunder and lightning. Yet
their faith and protects them from the assaults of evil; and (4) sincerity in their
religion, or their whole inner being, which brings them as full members into the
they worshipped the calf even after clear signs had
goodly Fellowship of Faith. come to them; even so we forgave them; and gave
Moses manifest proofs of authority.
147.What can Allah gain by your punishment, if ye are 657 Cf. 2:55 , for the thunder and lightning which dazed those who were
grateful and ye believe? Nay, it is Allah that presumptuous enough to ask that they should see Allah face to face, and 2:51 and
recogniseth(653) (all good), and knoweth all things. n. 66, for the worship of the golden calf. The lesson is that it is presumptuous on
the part of man to judge of spiritual things in terms of material things, or to ask to
653 There is no pleasure nor advantage to Allah in punishing His own creatures, see Allah with their material eyes when Allah is above material forms and is
over whom He watches with loving care. On the contrary He recognises any good- independent of time and space.
however little-which He finds in us, and delights to give us a reward beyond all
measure. His recognition of us is compared by a bold metaphor to our gratitude 154.And for their covenant we raised over them (the
to Him for His favours. The epithet Shakir is applied to Allah, as here, in 2:158,
and other passages. In 16:121 it is applied to Abraham: "he showed his gratitude towering height) of Mount (Sinai);(658) and (on
for the favours of Allah, who chose him and guided him to a Straight Way ." another occasion) we said: "Enter the gate with
humility"; and (once again) we commanded them:
148. Allah loveth not that evil should be noised "Transgress not in the matter of the sabbath." And we
abroad(654) in public speech, except where injustice took from them a solemn covenant.
hath been done; for Allah is He who heareth and 658 In this verse there is a recapitulation of three salient incidents of Jewish
knoweth all things. refractoriness already referred to in the second Surah: viz., (1) the Covenant under
the towering height of Sinai, 2:63; (2) their arrogance where they were
654 We can make a public scandal of evil in many ways. (1) It may be idle
commanded humility in entering a town, 2:58; and (3) their transgression of the
sensation-mongering: it often leads to more evil by imitation, as where criminal
Sabbath, 2:65.b
deeds are glorified in a cinema, or talked about shamelessly in a novel or drama.
(2) It may be malicious gossip of a foolish, personal kind: it does no good, but it
hurts people's feelings. (3) It may be malevolent slander or libel: it is intended 155. (They have incurred divine(659) displeasure): In
deliberately to cause harm to people's reputation or injure them in other ways, and that they broke their covenant; that they rejected the
is rightly punishable under all laws. (4) It may be a public rebuke or correction or signs of Allah. that they slew the Messengers in
remonstrance, without malice. (1), (2) and (3) are absolutely forbidden. (4) may be
by a person in authority; in which case the exception applies, for all wrong or defiance(660) of right; that they said, "Our hearts are
injustice must be corrected openly, to prevent its recurrence. Or (4) may be by a the wrappings(661) (which preserve Allah.s Word; We
person not vested with authority, but acting either from motives of public spirit, or need no more)";- Nay, Allah hath set the seal on their
in order to help some one who has been wronged; here again the exception will hearts for their blasphemy, and little is it they
apply. But if the motive is different, the exception does not apply. (4) would also
believe;-
include a public complaint by a person who has suffered a wrong; he has every
right to seek public redress.
64
659 In verses 155, 156, 157, 160 (latter half), and 161 with parenthetical clauses 665 Before his death. Interpreters are not agreed as to the exact meaning. Those
including those in verses 158-159, and 160 (first half), there is a catalogue of the who hold that Jesus did not die (see last note) refer the pronoun "his" to Jesus.
iniquities of which the Jews were guilty, and for these iniquities we must They say that Jesus is still living in the body and that he will appear just before the
understand some such words as: "They are under divine displeasure." Each clause Final Day, after the coming of the Mahdi, when the world will be purified of sin
of the indictment I have indicated by prefixing the word "that." and unbelief. There will be a final death before the final Resurrection, but all will
have believed before that final death. Others think that "his" is better referred to
660 Cf. 3:21 , and nn. 363 and 364. "none of the People of the Book", and that the emphatic form "must believe"
(layu'minanna) denotes more a question of duty than of fact. (R).
661 Cf. 2:88, and n. 92, where the full meaning is explained.
666 Cf. 4:41 .
Note the crescendo (heightening effect) in the argument. Their iniquities were: (1)
that they broke their Covenant; (2) that they rejected Allah's guidance as conveyed
in His signs; (3) that they killed Allah's Messengers and incurred a double guilt, 160. For the iniquity of the Jews We made unlawful for
viz., that of murder and that of a deliberate defiance of Allah's law; and (4) that them(667) certain (foods) good and wholesome which
they imagined themselves arrogantly self-sufficient, which means a blasphemous had been lawful for them;- in that they hindered many
closing of their hearts forever against the admission of Allah's grace. Then begins
another series of iniquities from a different point of view. (1) that they rejected
from Allah.s Way;-
Faith; (2) that they made false charges against a saintly woman like Mary, who was 667 Cf. 6:146. The ceremonial law of the Jews forbade the eating of the flesh of
chosen by Allah to be the mother of Jesus; (3) that they boasted of having killed the camel, rabbit and hare {Leviticus 11:4-6), and the fat of oxen, sheep, and goats
Jesus when they were victims of their own self-hallucination; (4) that they hindered (Leviticus 7:23 ), and was in other respects very strict.
people from Allah's way; and (5) that by means of usury and fraud they oppressed
their fellow-men.
161. That they took usury, though they were forbidden;
156.That they rejected Faith; that they uttered against and that they devoured men´s substance wrongfully;-
we have prepared for those among them who reject
Mary a grave false charge;(662)
faith a grievous punishment.
662 The false charge against Mar)' was that she was unchaste, Cf. 19:27 -28. Such
a charge is bad enough to make against any woman, but to make it against Mary, 162. But those among them who are well-grounded in
the mother of Jesus, was to bring into ridicule Allah's power itself. Islam is
specially strong in guarding the reputation of women. Slanderers of women are
knowledge, and the believers, believe in what hath
bound to bring four witnesses in support of their accusations, and if they fail to been revealed to thee and what was revealed before
produce four witnesses, they are to be flogged with eighty stripes and debarred thee: And (especially) those who establish regular
forever from being competent witness: 24:4. prayer and practise regular charity and believe in
Allah and in the Last Day: To them shall We soon give
157. That they said (in boast), "We killed Christ Jesus the a great reward.
son of Mary, the Messenger of Allah.;- but they killed
him not, nor crucified him,(663) but so it was made to 163. We have sent thee inspiration, as We sent it to Noah
appear to them, and those who differ therein are full and the Messengers(668) after him: we sent
of doubts, with no (certain) knowledge, but only inspiration to Abraham,(669) Ismaíl, Isaac, Jacob
conjecture to follow, for of a surety they killed him and the Tribes, to Jesus, Job, Jonah, Aaron, and
not:- solomon, and to David We gave the Psalms.
663 The end of the life of Jesus on earth is as much involved in mystery as his 668 First we have a general statement: that inspiration was sent to many
birth, and indeed the greater part of his private life, except the three main years of Messengers, and the inspiration was of the same kind as that sent to the Prophet
his ministry. It is not profitable to discuss the many doubts and conjectures among Muhammad, for Allah's Message is one. Note that what is spoken of here is
the early Christian sects and among Muslim theologians.The Orthodox-Christian Inspiration, not necessarily a Book. Every nation or group of people had a
Churches make it a cardinal point of their doctrine that his life was taken on the messenger: 10:47 . Some of these messengers have been mentioned by name in
Cross, that he died and was buried, that on the third day he rose in the body with the Qur'an, and some not, (Cf. 4:164, 16:36 , and 35:24).
his wounds intact, and walked about and conversed, and ate with his disciples, and
was afterwards taken up bodily to heaven. This is necessary for the theological 669 Cf. 2:136 and 3:84. The list here given is in three groups. (1) The first group,
doctrine of blood sacrifice and vicarious atonement for sins, which is rejected by Abraham's family, is the same as in 2:136 (where see the note) and in 3:84. (2)
Islam. But some of the early Christian sects did not believe that Christ was killed Then we have the Prophets Jesus, Job and Jonah, who symbolise patience and
on the Cross. The Basilidans believed that someone else was substituted for him. perseverance. (3) Then we have Aaron the priest and Solomon the King, both
The Docetae held that Christ never had a real physical or natural body, but only great figures, but each subordinate to another primary figure, viz., Moses
an apparent or phantom body, and that his Crucifixion was only apparent, not (mentioned in the next verse) and David (mentioned at the end of this verse).
real. The Marcionite Gospel (about A.C. 138) denied that Jesus was born, and David's distinction was the Psalms, which are still extant. Though their present
merely said that he appeared in human form. The Gospel of St. Barnabas form may possibly be different from the original and they do undoubtedly include
supported the theory of substitution on the Cross. The Qur'anic teaching is that Psalms not written by David, the collection contains much devotional poetry of a
Christ was not crucified nor killed by the Jews, notwithstanding certain apparent high order. (Cf. 21:105). (R).
circumstances which produced that illusion in the minds of some of his enemies;
that disputatious, doubts, and conjectures on such matters are vain; and that he 164.Of some messengers We have already told thee the
was taken up to Allah (see 4:158 and 3:55).
story; of others We have not;- and to Moses Allah
spoke direct;-(670)
158. Nay, Allah raised him up(664) unto Himself; and
Allah is Exalted in Power, Wise;- 670 Allah spoke to Moses on Mount Sinai . Hence the title of Moses in Muslim
theology: Kalim Allah: the one to whom Allah spoke, (Cf. 19:51 ). (R).
664 There is difference of opinion as to the exact interpretation of this verse. The
words are: The Jews did not kill Jesus, but Allah raised him up (rafa'ahu) to 165. Messenger. who gave good news(671) as well as
Himself. One school holds that Jesus did not die the usual human death, but still
lives in the body in heaven, which is the generally accepted Muslim view. Another warning, that mankind, after (the coming) of the
holds that he did die (5:117) but not when he was supposed to be crucified, and messengers, should have no plea against Allah. For
that his being "raised up" unto Allah means that instead of being disgraced as a Allah is Exalted in Power, Wise.
malefactor, as the Jews intended, he was on the contrary honoured by Allah as His
Messenger: (see 4:159). The same word rafa'a is used in association with honour 671 Every prophet proclaims Allah's goodness to the righteous and forgiveness to
in connection with al Mustafa in 94:4. (R). those who repent, (good news), and the Wrath to come for those who reject Faith
and live in iniquity (warning). Their mission of warning is a prelude and
159.And there is none of the People of the Book but complement to their mission of good news. No one can then say that he or she
did not know.
must believe in him before his death;(665) and on the
Day of Judgment he will be a witness(666) against 166.But Allah beareth witness that what He hath sent
them;- unto thee He hath sent from His (own)
65
knowledge,(672) and the angels bear witness: But arrogant,-He will gather them all together unto
enough is Allah for a witness. Himself(678) to (answer).
672 Inspiration, though it is clothed in human language, and shaped to the 677 Christ often watched and prayed, as a humble worshipper of Allah; and his
personality of the inspired one, proceeds from the knowledge of Allah. (R). agony in the Garden of Gethsemane was full of human dignity, suffering, and self-
humiliation (see Matt. xxvi. 36-45).
167. Those who reject Faith and keep off (men) from the 678 The disdainful and the arrogant are the crew of Satan, who will be gathered
way of Allah, have verily strayed far, far away from together before the Supreme Throne for punishment.
the Path.
173. But to those who believe and do deeds of
168. Those who reject Faith and do wrong,- Allah will not righteousness, He will give their (due) rewards,- and
forgive them nor guide them to any way- more, out of His bounty: But those who are disdainful
and arrogant, He will punish with a grievous penalty;
169.Except the way of Hell, to dwell therein for ever. Nor will they find, besides Allah, any to protect or help
And this to Allah is easy.(673) them.
673 Easy-not in the sense that Allah takes any pleasure in any of His creatures
going astray. The contrary is the case: for Allah's Grace recognises all good in us to 174. O mankind! verily there hath come to you a
such an extent that it is compared to gratitude in 4:147; see n. 653. We must convincing proof from your Lord: For We have sent
understand easy in the sense that Allah is Supreme in knowledge and power; if unto you a light (that is) manifest.(679)
any forces of rebellion foolishly think that they can evade punishment, they are
mistaken. Punishment comes as a matter of course. It is not a matter of difficulty 679 The Proof and the Light are the Qur'an and the Personality, life and teaching
or exertion on the part of Allah. of Muhammad Al Mustafa.
170. O Mankind! The Messenger hath come to you in truth 175. Then those who believe in Allah, and hold fast to
from Allah. believe in him: It is best for you.(674) But Him,- soon will He admit them to mercy and grace
if ye reject Faith, to Allah belong all things in the from Himself,(680) and guide them to Himself by a
heavens and on earth: And Allah is All-knowing, All- straight way.
wise.
680 From Himself = From His Presence: see 3:195 and n. 501. The Mercy and
674 Allah's solicitude for us is for our own good, not because He gets any Grace are expressed here as specially flowing from Him.
advantage from it. For He is independent of all things, and everything declares His
glory and praise. 176. They ask thee for a legal decision. Say: Allah directs
(thus) about those who leave no descendants or
171.O People of the Book! Commit no excesses(675) in ascendants as heirs. If it is a man(681) that dies,
your religion: Nor say of Allah aught but the truth. leaving a sister but no child, she shall have half the
Christ Jesus the son of Mary was (no more than) a inheritance: If (such a deceased was) a woman, who
messenger of Allah, and His Word, which He bestowed left no child, her brother takes her inheritance: If
on Mary, and a spirit proceeding from Him: so believe there are two sisters, they shall have two-thirds of the
in Allah and His messengers. Say not "Trinity" : inheritance (Between them): if there are Brothers and
desist:(676) it will be better for you: for Allah is one sisters, (they share), The male having twice the share
Allah. Glory be to Him: (far exalted is He) above of the female. Thus doth Allah make clear to you (His
having a son. To Him belong all things in the heavens claw), lest ye err. And Allah hath knowledge of all
and on earth. And enough is Allah as a Disposer of things.
affairs.
681 This verse supplements the rule of inheritance of the estate of a deceased
675 Just as a foolish servant may go wrong by excess of zeal for his master, so in person who has left as heir neither a descendant nor an ascendant. We shall call
religion people's excesses may lead them to blasphemy or a spirit the very such a person A, who may be either a male or a female. In 4:12 (second half). A's
opposite of religion. The Jewish excesses in the direction of formalism, racialism, case was considered where he had left uterine brothers or sisters. Here As case is
exclusiveness, and rejection of Christ Jesus have been denounced in many places. considered where he has left brothers and/or sisters by the father's side, whether
Here the Christian attitude is condemned, which raises Jesus to an equality with the mother was the same or not. "Brothers" and "sisters" in this verse must be
Allah; in some cases venerates Mary almost to idolatry; attributes a physical son to construed to be such brothers and sisters.
Allah; and invents the doctrine of the Trinity, opposed to all reason, which
according to the Athanasian Creed, unless a man believes, he is doomed to hell
forever. Let our Muslims also beware lest they fall into excesses either in doctrine For the sake of clearness I have expanded the terse language of the original in the
or in formalism, (Cf. 11:110). translation. Let me explain it more concretely in this note. A, and "brother" and
"sister" being strictly defined as above, we proceed to consider how A 's inheritance
676 Christ's attributes are mentioned: (1) that he was the son of a woman, Mary, would be divided. If A left a widow or widower, the widow's or widower's share
and therefore a man; (2) but a messenger, a man with a mission from Allah, and would first be calculated as in the first half of 4:12 ; if A left no spouse, this
therefore entitled to honour; (3) a Word bestowed on Mary, for he was created by calculation would not be necessary. Then if A left a single "sister," she would have
Allah's word "Be" (kun), and he was; 3:59; (4) a spirit proceeding from Allah, but a half share, the remaining half (insofar as it, or a part of it, does not fall to a
not Allah: his life and his mission were more limited than in the case of some spouse, if any) going to remoter heirs; if a single "brother," he would have the
other Messengers, though we must pay equal honour to him as a Prophet of whole (subject to the spouse's right if there is a spouse); if more than one "brother,"
Allah. The doctrines of Trinity, equality with Allah, and sonship, are repudiated as they divide the whole (subject to, etc.). If A left two or more "sisters," they get
blasphemies. Allah is independent of all needs and has no need of a son to between them two-thirds, subject to the spouses right, if any. If A left a "brother"
manage His affairs. The Gospel of John (whoever wrote it) has put in a great deal and 'sister," or "brothers," and "sisters," they divide on the basis that each "brother's"
of Alexandrian and Gnostic mysticism round the doctrine of the Word (Greek, share is twice that of the "sister" (subject to, etc.). In all cases debts, funeral
Logos), but it is simply explained here. (R). expenses, and legacies (to the amount allowed) have priority as in n. 522.
172. Christ disdaineth nor to serve and worship

Allah,(677) nor do the angels, those nearest (to
Allah.: those who disdain His worship and are
66
5. Al Ma'idah (The Repast)

In the name of Allah, Most 688 The immunity from attack or interference extended to the animals brought as
offerings for sacrifice and the garlands or fillets or distinguishing marks which gave
Gracious, Most Merciful. them immunity. They were treated as sacred symbols. And of course every
protection or immunity was enjoyed by the Pilgrims.
689 This is the state opposite to that described in n. 684, i.e., when ye have left the
1. O ye who believe! fulfil (all) obligations.(682) Lawful Sacred Precincts, and have doffed the special pilgrim garb, showing your return to
ordinary life.
unto you (for food) are all four-footed animals, with
the exceptions named:(683) But animals of the chase 690 See n. 205 to 2:191. In the sixth year of the Hijrah the Pagans, by way of
are forbidden while ye are in the sacred precincts or in hatred and persecution of the Muslims, had prevented them from access to the
Sacred Mosque. When the Muslims were re-established in Makkah, some of
pilgrim garb:(684) for Allah doth command according them wanted to retaliate and exclude the Pagans or in some way to interfere with
to His will and plan.(685) them in the Pilgrimage. This is condemned. Passing from the immediate event to
the general principle, we must not retaliate or return evil for evil. The hatred of
682 This line has been justly admired for its terseness and comprehensiveness.
the wicked does not justify hostility on our part. We have to help each other in
Obligations: 'uqud: the Arabic word implies so many things that a whole chapter
righteousness and piety, not in perpetuating feuds of hatred and enmity. We may
of Commentary can be written on it. First, there are the divine obligations that
have to fight and put down evil, but never in a spirit of malice or hatred, but always
arise from our spiritual nature and our relation to Allah. He created us and
in a spirit of justice and righteousness.
implanted in us the faculty of knowledge and foresight; besides the intuition and
reason which He gave us, He made Nature responsive to our needs, and His
Signs in Nature are so many lessons to us in our own inner life; He further sent 3. Forbidden to you (for food) are: dead meat, blood, the
Messengers and Teachers, for the guidance of our conduct in individual, social, flesh of swine, and that on which hath been invoked
and public life. All these gifts create corresponding obligations which we must The name of other than Allah;(691) that which hath
fulfil, (Cf. 30:30). But in our own human and material life we undertake mutual
obligations express and implied. We make a promise; we enter into a commercial been killed by strangling, or by a violent blow, or by a
or social contract; we enter into a contract of marriage: we must faithfully fulfill all headlong fall, or by being gored to death; that which
obligations in all these relationships, (Cf. 7:172 and 16:91). Our group of our State hath been (partly) eaten by a wild animal; unless ye
enters into a treaty: every individual in that group or State is bound to see that as are able to slaughter it (in due form);(692) that which
far as lies in his power, such obligations are faithfully discharged. There are tacit
is sacrificed(693) on stone (altars); (forbidden) also is
obligations: living in civil society, we must respect its tacit conventions unless they
are morally wrong, and in that case we must get out of such society. There are tacit the division(694) (of meat) by raffling with arrows:
obligations in the characters of host and guest, wayfarer or companion, employer that is impiety. This day have those who reject faith
or employed, etc., etc., which every man of Faith must discharge conscientiously. given up all hope of your religion:(695) yet fear them
The man who deserts those who need him and goes to pray in a desert is a coward not but fear Me. This day have I perfected your
who disregards his obligations. All these obligations are inter-connected. Truth
and fidelity are parts of religion in all relations of life.
religion(696) for you, completed My favour upon you,
and have chosen for you Islam as your religion. But if
683 That is, the exceptions named not only in the Qur'an but in the Sunnah as any is forced by hunger, with no inclination to
well. (See 5:3-4 below). (R).
transgression, Allah is indeed Oft-forgiving, Most
684 Cf. 5:94-96. Hunting and the use of game are forbidden "while ye are Merciful.
hurumun," i.e., while ye are fl) in the Sacred Precincts, or (2) in the special pilgrim
garb (ihram), as to which see n. 212, 2:196. In most cases the two amount to the 691 Cf. 2:173 and n. 173 and 174. The prohibition of dead meat, blood, the flesh
same thing. The Sacred Precincts are sanctuary both for man and beast. of swine, and that on which other names than that of Allah have been invoked,
has been there explained.
685 Allah's commands are not arbitrary. His Will is the perfect Archetype or Plan
of the world. Everything He wills has regard to His Plan, in which are reflected 692 If an animal dies by strangling, or by a violent blow, or a headlong fall, or by
His perfect wisdom and goodness being gored to death, or by being attacked by a wild animal, the presumption is
that it becomes carrion, as the life-blood is congealed before being taken out of
the body. But the presumption can be rebutted. If the life-blood still flows and the
2. O ye who believe! Violate not the sanctity of the solemn mode of slaughter (dhabh) in the name of Allah as a sacrifice is carried
symbols of Allah,(686) nor of the Sacred Month,(687) out, it becomes lawful as food.
nor of the animals brought for sacrifice, nor the
693 This was also an idolatrous rite, different from that in which a sacrifice was
garlands that mark out such animals, nor the people devoted to a particular idol or a false god.
resorting to the Sacred House,(688) seeking of the
bounty and good pleasure of their Lord. But when ye 694 Gambling of all kinds is forbidden: 2:219. A sort of lottery or raffle practised
by Pagan Arabs has been described in n. 241. Division of meat in this way is here
are clear of the Sacred Precincts(689) and of pilgrim forbidden, as it is a form of gambling.
garb, ye may hunt and let not the hatred of some
people in (once) shutting you out of the Sacred 695 So long as Islam was not organised, with its own community and its own laws,
the Unbelievers had hoped to wean the Believers from the new Teaching. (Now
Mosque lead you to transgression (and hostility on
that hope was gone, with the complete organisation of Islam).
your part).(690) Help ye one another in righteousness
and piety, but help ye not one another in sin and 696 It is considered by many as the last verse revealed chronologically, marking
rancour: fear Allah. for Allah is strict in punishment. the approaching end of al Mustafa's ministry in his earthly life.
686 Cf. 2:158, where Safa and Marwa are called "Symbols (sha'a'ir) of Allah". Here 4. They ask thee what is lawful to them (as food).(697)
the Symbols are everything connected with the Pilgrimage, viz., (1) the places (like
Safa and Marwa, or the Ka'bah or 'Arafat, etc.); (2) the rites and ceremonies
Say: lawful unto you are (all) things good and pure:
prescribed; (3) prohibitions (such as that of hunting, etc.); (4) the times and and what ye have taught your trained hunting animals
seasons prescribed. There is spiritual and moral symbolism in all these. See notes (to catch) in the manner directed to you by Allah. eat
on 2:158, 2:194-200. what they catch for you,(698) but pronounce the
687 The month of pilgrimage, or else, collectively, the four sacred months ( 9:36 ), name of Allah over it: and fear Allah. for Allah is swift
viz., Rajab (7th), Dhu al Qa'dah (11th), Dhu al Hijjah (12th), the month of in taking account.
Pilgrimage, and Muharram (the first of the year). In all these months War was
697 The previous verse was negative: it denned what was not lawful for food, viz.,
prohibited. Excepting Rajab the other three months are consecutive.
things gross, or disgusting, or dedicated to superstition. This verse is positive: it
defines what lawful, viz., all things are good and pure.
67
698 In the matter of the killing for meat, the general rule is that the name of Allah, when ye said: "We hear and we obey": And fear Allah,
the true God should be pronounced as a rite in order to call our attention to the
for Allah knoweth well the secrets of your hearts.
fact that we do not take life thoughtlessly but solemnly for food, with the
permission of Allah, to whom we render the life back. The question of hunting is 705 There is a particular and a general meaning. The particular meaning refers to
then raised. How can this solemn rite be performed when we send forth trained the solemn Pledge and Covenant taken by two groups of people at 'Aqaba, a valley
hawks, trained hounds, or trained cheetahs or other animals trained for the chase? near Mina, the first about fourteen months before the Hijrah, and the second a
They must necessarily kill at some distance from their masters. Their game is little later. These were Pledges of fealty to the Messenger of Allah, comparable to
legalised on these conditions: (1) that they are trained to kill, not merely for their the Covenant under Mount Sinai taken in the time of Moses, (see 2:63 and n. 78).
own appetite, or out of mere wantonness, but for their master's food; the training The general meaning has been explained in n. 682 to 5:1: man is under a spiritual
implies that something of the solemnity which Allah has taught us in this matter obligation under an implied Covenant with Allah; Allah has given man reason,
goes into their action; and (2) we are to pronounce the name of Allah over the judgment, the higher faculties of the soul, and even the position of Allah's
quarry; this is interpreted to mean that the Takbir should be pronounced when vicegerent on earth (2:30), and man is bound to serve Allah faithfully and obey
the hawk or dog, etc., is released to the quarry. (R). His will. That obedience begins with cleanliness in bodily functions, food, etc. It
goes on to cleanliness of mind and thought, and culminates in purity of motives in
5. This day are (all) things good and pure made lawful the inmost recesses of his heart and soul.
unto you. The food of the People of the Book(699) is
lawful unto you and yours is lawful unto them. (Lawful 8. O ye who believe! stand out firmly for Allah, as
unto you in marriage) are (not only) chaste women witnesses(706) to fair dealing, and let not the hatred
who are believers, but chaste women among the of others to you make you swerve(707) to wrong and
People of the Book,(700) revealed before your time,- depart from justice. Be just: that is next to piety: and
when ye give them their due dowers, and desire fear Allah. For Allah is well-acquainted with all that ye
chastity, not lewdness, nor secret intrigues if any one do.
rejects faith,(701) fruitless is his work, and in the 706 Cf. 2:143, 4:135 and 5:44 .
Hereafter he will be in the ranks of those who have
707 To do justice and act righteously in a favourable or neutral atmosphere is
lost (all spiritual good).
meritorious enough, but the real test comes when you have to do justice to people
699 The question is for food generally, such as is ordinarily "good and pure": in who hate you or to whom you have an aversion. But no less is required of you by
the matter of meat it should be killed with some sort of solemnity analogous to the higher moral law.
that of the Takbir. The rules of Islam in this respect being analogous to those of
the People of the Book, there is no objection to mutual recognition, as opposed to 9. To those who believe and do deeds of righteousness
meat killed by Pagans with superstitious rites, (Cf. 6:139). In this respect the
hath Allah promised forgiveness and a great reward.
Christian rule is the same: "That ye abstain from meats offered to idols, and from
blood, and from things strangled, and from fornication." (Acts. 15:29). Notice the
bracketing of fornication with things unlawful to eat. 10. Those who reject faith and deny our signs will be
companions of Hell-fire.
700 Islam is not exclusive. Social intercourse, including inter-marriage, is
permitted with the People of the Book. A Muslim man may marry a woman from
their ranks on the same terms as he would marry a Muslim woman, i.e., he must
11. O ye who believe! Call in remembrance the favour of
give her an economic and moral status, and must not be actuated merely by Allah unto you when certain men formed the design to
motives of lust or physical desire. A Muslim woman may not marry a non-Muslim stretch out their hands against you, but (Allah) held
man, because her Muslim status would be affected: the wife ordinarily takes the back their hands from you:(708) so fear Allah. And on
nationality and status given by her husband's law. A non-Muslim woman marrying
a Muslim husband would be expected eventually to accept Islam. Any man or
Allah let believers put (all) their trust.
woman, of any race or faith, may, on accepting Islam, freely marry any Muslim 708 In the lifetime of the Prophet it happened again and again that the enemies of
woman or man, provided it be from motives of purity and chastity and not of Islam stretched out their hands against him, his people, and his teaching. The
lewdness. odds were, from a worldly point of view, in their favour, but their hands were
rendered inert and powerless because they were fighting against the truth of Allah.
701 As always, food, cleanliness, social intercourse, marriage and other interests in
So does it happen always, now as it did then. True faith must take heart, and at the
life, are linked with our duty to Allah and faith in Him. Duty and faith are for our
same time humbly recognise Allah's favour and mercy, and be grateful.
own benefit, here and in the Hereafter, ( Cf. 39:65).
6. O ye who believe! when(702) ye prepare for prayer,

12. Allah did aforetime take a covenant from the Children
of Israel,(709) and we appointed twelve captains
wash your faces, and your hands (and arms) to the
among them. And Allah said: "I am with you: if ye
elbows; Rub your heads (with water); and (wash)
(but) establish regular prayers, practise regular
your feet to the ankles. If ye are in a state of
charity, believe in my messengers, honour and assist
ceremonial impurity,(703) bathe your whole body. But
them, and loan to Allah a beautiful loan,(710) verily I
if ye are ill, or on a journey, or one of you cometh from
will wipe out from you your evils, and admit you to
offices of nature, or ye have been in contact with
gardens with rivers flowing beneath; but if any of you,
women, and ye find no water, then take for yourselves
after this, resisteth faith, he hath truly wandered from
clean sand or earth,(704) and rub therewith your
the path or rectitude."(711)
faces and hands, Allah doth not wish to place you in a
difficulty, but to make you clean, and to complete his 709 Cf. 2:63 and 78, "Moses . . . called for the elders of the people... and all the
favour to you, that ye may be grateful. people answered together and said, 'All that the Lord hath spoken we will do'."
(Exod. 19:7-8.) This was under the towering height of Mount Sinai . The captains
702 These are the essentials of Wudu', or ablutions preparatory to prayers, viz. (1) or elders or leaders of the people were selected, one from each of the twelve
to bathe the whole face in water, and (2) both hands and arms to the elbows, with tribes, (see 2:60 and n. 73). For census purposes the names of the elders of the
(3) a little rubbing of the head with water (as the head is usually protected and tribes are given in Num. 1:4-16: they are called "every one the head of the house
comparatively clean), and (4) the bathing of the feet to the ankles. In addition, of his fathers". Later, twelve other "heads of the Children of Israel" were selected to
following the practice of the Prophet, it is usual first to wash the mouth, the throat, spy out of the land of Canaan : their names are mentioned in Num. 13:1-16. See
and the nose, before proceeding with the face, etc. also 5:22 -29 and notes.
703 Cf. 4:43 and n. 563. Ritual impurity arises from sex pollution. 710 Cf. 2:245, n. 276. The phrase means "spending in the cause of Allah." Allah in
His infinite grace looks upon this as a loan, for which He gives a recompense
704 This is Tayammum, or washing with clean sand or earth where water is not manifold.
available. I take it that this substitute is permissible both for Wudu' and for a full
bath, in the circumstances mentioned. 711 The path of rectitude: or the even way: see 2:108, n. 109.
7. And call in remembrance the favour of Allah unto you, 13. But because of their breach of their covenant, We
and His Covenant,(705) which He ratified with you, cursed them,(712) and made their hearts grow hard;
68
they change the words from their (right) places and 18. (Both) the Jews and the Christians say: "We are sons
forget a good part of the message that was sent them, of Allah, and his beloved."(718) Say: "Why then doth He
nor wilt thou cease to find them- barring a few - ever punish you for your sins? Nay, ye are but men,- of the
bent on (new) deceits:(713) but forgive them, and men he hath created: He forgiveth whom He pleaseth,
overlook(714) (their misdeeds): for Allah loveth those and He punisheth whom He pleaseth: and to Allah
who are kind. belongeth(719) the dominion of the heavens and the
712 Cursed them: that means that because of the breach of their Covenant, Allah
earth, and all that is between: and unto Him is the final
withdrew His overflowing Grace from them. The withdrawal of Grace made their goal (of all)"
hearts grow hard in two ways: (1) they were no longer protected from the assaults 718 Sons of God: Cf. Job , 38:7: "When the morning stars sang together, and all
of evil, and (2) they became impervious even to the message of forgiveness and the sons of God shouted for joy." In the 29th Psalm, 1st verse, the authorised
mercy which is open to all Allah's creatures.
Translation "O ye mighty" should apparently be "O ye sons of Elim". El being a
713 Israel, when it lost Allah's grace as above, began to sin against truth and name of God. Cf. also Genesis, 6:2: "The sons of God saw the daughters of men."
religion in three ways: (1) they began to misuse Scripture itself, by either taking Beloved: Cf. Psalms, 127:2: "He giveth his beloved sleep." If used figuratively,
words out of their right meaning, or applying them to things for which they were these and like words refer to the love of Allah. Unfortunately, "son" used in a
never meant, ( Cf. 5:41); (2) in doing so, they conveniently forgot a part of the physical sense, or "beloved" in an exclusive sense as if Allah loved only the Jews,
Message and purpose of Allah; and (3) they invented new deceits to support the make a mockery of religion.
old ones.
719 This refrain in the last verse negatives the idea of sonship, and in this verse
714 Cf. 2:109 and n. 110, where I have explained the different shades of meaning negatives the idea of an exclusive "Beloved". In both cases it means that Allah is
in the words for "forgiveness." independent of physical relationships or exclusive partiality.
14.From those, too, who call themselves Christians, We 19. O People of the Book! Now hath come unto you,
did take a Covenant,(715) but they forgot a good part making (things) clear unto you, Our Messenger, after
of the message that was sent them: so we estranged the break(720) in (the series of) our messengers, lest
them, with enmity and hatred between the one and ye should say: "There came unto us no bringer of glad
the other, to the day of judgment. And soon will tidings and no warner (from evil)": But now hath
Allah(715-A) show them what it is they have done. come unto you a bringer of glad tidings and a warner
715 The Christian Covenant may be taken to be the charge which Jesus gave to his (from evil). And Allah hath power over all things.
disciples, and which the disciples accepted, to welcome Ahmad (Q. 61:6).
Glimpses of this are to be found in the Gospel of St. John even as it exists now 720 The six hundred years (in round figures) between Christ and Muhammad
(John 15:26 , 16:7). It is those who call themselves "Christians" who reject this. were truly the dark ages of the world. Religion was corrupted; the standard of
True Christians have accepted it The enmity between those who call themselves morals fell low; many false systems and heresies, arose; and there was a break in
Christains and the Jews will continue till the Last Day, (Cf. 5:64). the succession of prophets until the advent of Muhammad.
715-A The change from the First Person in the beginning of the verse to the Third
715- 20.Remember Moses said to his people: "O my people!
Person here illustrates the change from the personal relationship of the Covenant,
to the impersonal operation of Justice at Judgement. Cf. 35:9.
Call in remembrance the favour of Allah unto you,
when He produced prophets among you,(721) made
15. O people of the Book! There hath come to you our you kings,(722) and gave you what He had not given
Messenger, revealing to you much that ye used to hide to any other among the peoples.(723)
in the Book, and passing over much (that is now 721 There was a long line of patriarchs and prophets before Moses, e.g.,
unnecessary). There hath come to you from Allah a Abraham, Isaac, Isma'i1, Jacob, etc.
(new) light and a perspicuous Book,-(716) 722 From the slavery of Egypt the Children of Israel were made free and
716 Mubin: I wish I could translate by a simpler word than "perspicuous". But independent, and thus each man became as it were a king, if only he had obeyed
"plain" may mean unadorned, the opposite of beautiful, and this Book is among Allah and followed the lead of Moses.
the most beautiful that it is the privilege of mankind to read. "Clear" would be right 723 Cf. Exod. 19:5: "Now, therefore, if ye will obey my voice indeed, and keep my
as far as it means "unambiguous, self-evident, not involved in mysteries of origin, covenant, then ye shall be a peculiar treasure unto me above all people." Israel was
history, or meaning, one which everyone can understand as to the essentials chosen to be the vehicle of Allah's message, the highest honour which any nation
necessary for him, without the intervention of priests or privileged persons". can receive.
Mubin has all these meanings, but it suggests, besides, some quality of a shining
light, by which we are able to make things clear, to distinguish the true from the
false. This I think is suggested better by "perspicuous" than by the word "clear". 21. "O my people! Enter(724) the holy land which Allah
Besides it is hardly good idiom to speak of "a clear Book", (Cf. 7:183 and 12:1). hath assigned unto you, and turn not back
ignominiously, for then will ye be overthrown, to your
16. Wherewith Allah guideth all who seek His good own ruin."
pleasure to ways of peace and safety, and leadeth
724 We now come to the events detailed in the 13th and 14th chapters of the
them out of darkness, by His will, unto the light,- Book of Numbers in the Old Testament. Read these as a Commentary, and
guideth them to a path that is straight. examine a good map of the Sinai Peninsula, showing its connections with Egypt on
the west, Northwest Arabia on the east, and Palestine on the northeast. We may
17. Inblasphemy indeed are those that say that Allah is suppose that Israel crossed from Egypt into the Peninsula somewhere near the
northern extremity of the Gulf of Suez . Moses organised and numbered the
Christ the son of Mary. Say: "Who then hath the least
people, and instituted the Priesthood. They went south about 200 miles to Mount
power against Allah, if His will were to destroy Christ Sinai where the Law was received. Then, perhaps a hundred and fifty miles north,
the son of Mary, his mother, and all every - one that is was the desert of Paran , close to the southern borders of Canaan . From the
on the earth? For to Allah belongeth the dominion of camp there, twelve men were sent to spy out the land, and they penetrated as far
the heavens and the earth, and all that is between. He as Hebron , say about 150 miles north of their camp, about 20 miles south of the
future Jerusalem . They saw a rich country, and brought from it pomegranates and
createth(717) what He pleaseth. For Allah hath power figs and a bunch of grapes so heavy that it had to be carried by two men on a staff.
over all things." They came back and reported that the land was rich, but the men there were too
strong for them. The people of Israel had no courage and no faith, and Moses
717 The most honoured of the prophets of Allah are but men. All power belongs
remonstrated with them.
to Allah, and not to any man. Allah's creation may take many forms, but because
in any particular form it is different from what we see daily around us, it does not
cease to be Creation, or to be subject to the power of Allah. No creature can be 22.They said: "O Moses! In this land are a people of
God. exceeding strength:(725) Never shall we enter it until
69
they leave it: if (once) they leave, then shall we arrogance and jealousy, which led him to commit the crime of murder. Among
the Christians, Cain was the type of the Jew as against Abel the Christian. The Jew
enter."
tried to kill Jesus and exterminate the Christian. In the same way, as against
725 The people were not willing to follow the lead of Moses, and were not willing Muhammad, the younger brother of the Semitic family, Cain was the type of the
to fight for their "inheritance." In effect they said: "Turn out the enemy first, and Old Testament and New Testament people, who tried to resist and kill
then we shall enter into possession." In Allah's Law we must work and strive for Muhammad and put down his people.
what we wish to enjoy.
28. "If thou dost stretch thy hand against me, to slay me,
23. (But) among (their) Allah.fearing men were two on it is not for me to stretch my hand against thee to slay
whom Allah had bestowed His grace:(726) They said: thee: for I do fear Allah, the Cherisher of the Worlds.
"Assault them at the (proper) Gate: when once ye are
in, victory will be yours; But on Allah put your trust if 29."For me, I intend to let thee draw on thyself my sin
ye have faith." as well as thine,(732) for thou wilt be among the
companions of the fire, and that is the reward of those
726 Among those who returned after spying out the land were two men who had
faith and courage. They were Joshua and Caleb. Joshua afterwards succeeded who do wrong."(733)
Moses in the leadership after 40 years. These two men pleaded for an immediate 732 My sin as well as thine. There are two possible interpretations: (1) The
entry through the proper Gate, which I understand to mean, "after taking all due obvious one is that the unjust murderer not only carried on himself the burden of
precautions and making all due preparations". Cf. 2:189 and n. 203. But of course, his own sin, but also the burden of his victim's sins. The victim, in suffering a
they said, they must put their trust in Allah for victory. wrong or injustice, is forgiven his own sins, and the wrongdoer, having been
warned, aggravates his own sin. (2) "My sin" has also been interpreted as "the sin
24. They said: "O Moses! while they remain there, never against me, in that thou slayest me": in that case "thy sin" may mean either "thy
shall we be able to enter, to the end of time. Go thou, crime in committing a murder," or "thy sin against thyself, for the crime causes real
loss to thyself in the Hereafter." See the last clause of the next verse.
and thy Lord, and fight ye two, while we sit here
(and(727) watch)." 733 Abel's speech is full of meaning. He is innocent and God-fearing. To the
threat of death held out by the other, he returns a calm reply, aimed at reforming
727 The advice of Joshua and Caleb, and the proposals of Moses under divine the other. "Surely," he pleads, "if your sacrifice was not accepted, there was
instructions were unpalatable to the crowd, whose prejudices were further something wrong in you, for Allah is just and accepts the sacrifice of the righteous.
inflamed by the other ten men who had gone with Joshua and Caleb. They made If this does not deter you, I am not going to retaliate, though there is as much
an "evil report," and were frightened by the great stature of the Canaanites. The power in me against you as you have against me. I fear my Maker, for I know He
crowd was in open rebellion, was prepared to stone Moses, Aaron, Joshua, and cherishes all His Creation. Let me warn you that you are doing wrong. I do not
Caleb, and return to Egypt . Their reply to Moses was full of irony, insolence, intend even to resist, but do you know what the consequences will be to you? You
blasphemy, and cowardice. In effect they said: "You talk of your God and all that: will be in spiritual torment."
go with your God and fight there if you like: we shall sit here and watch."
25.He said: "O my Lord! I have power only over myself

30. The(selfish) soul of the other led him to the murder
of his brother: he murdered him, and became
and my brother:(728) so separate us from this
(himself) one of the lost ones.(734)
rebellious people!"
734 The innocent unselfish pleading of the younger brother had no effect, for the
728 "Moses and Aaron fell on their faces before all the assembly of the soul of the other was full of pride, selfishness and jealousy. He committed the
congregation." (Num. 14:5). According to the words in the Old Testament story, murder, but in doing so, ruined his own self.
God said: "I will smite them with the pestilence, and disinherit them," (Num. 14:12
). Moses prayed and interceded. But as we are told here, (a spiritual touch not
found in the Jewish story), Moses was careful to separate himself and his brother 31.Then Allah sent a raven, who scratched the ground,
from the rebellion. to show him how to hide the shame of his
brother.(735) "Woe is me!" said he; "Was I not even
26. Allah said: "Therefore will the land be out of their able to be as this raven, and to hide the shame of my
reach for forty years:(729) In distraction will they brother?" then he became full of regrets-(736)
wander through the land: But sorrow thou not over
735 Saw 'ah may mean "corpse", with a suggestion of nakedness and shame in two
these rebellious people. senses: (1) the sense of being exposed without burial, and (2) the sense of being
729 The punishment of the rebellion of these stiff-necked people, rebellion that insulted by being violently deprived by the unwarranted murder, of the soul which
was repeated "these ten times", (Num. 14:22 ) and more, was that they were left to inhabited it - the soul, too, of a brother.
wander distractedly hither and thither, through the wilderness for forty years. That 736 The thought at last came home to the murderer. It was dreadful indeed to
generation was not to see the Holy Land . All those that were twenty years old and slay anyone-the more so as he was a brother, and an innocent righteous brother!
upwards were to die in the wilderness: "your carcasses shall fall in this wilderness." But worse still, the murderer had not even the decency to bury the corpse, and of
(Num. 14:29). Only those who were then children would reach the promised this simple duty he was reminded by a raven-a blackbird usually held in contempt!
land. And so it happened. From the desert of Paran they wandered south, north, His regret was on that account That was no true repentance.
and east for forty years. From the head of what is now the Gulf of 'Aqaba, they
travelled north, keeping to the east side of the depression of which the Dead Sea
and the river Jordan are portions. Forty years afterwards they crossed the Jordan 32. On that account: We ordained for the Children of
opposite what is now Jericho , but by that time Moses, Aaron, and the whole of Israel that if any one slew a person - unless it be for
the elder generation had died, (Cf. 5:68). murder or for spreading mischief in the land - it would
be as if he slew the whole people:(737) and if any one
27. Recite to them the truth(730) of the story of the two saved a life, it would be as if he saved the life of the
sons(731) of Adam. Behold! they each presented a whole people. Then although there came to them Our
sacrifice (to Allah.: It was accepted from one, but not messengers with clear signs, yet, even after that,
from the other. Said the latter: "Be sure I will slay many of them continued to commit excesses in the
thee." "Surely," said the former, "(Allah) doth accept land.
of the sacrifice of those who are righteous.
737 The story of Cain is referred to in a few graphic details in order to tell the
730 Literally, "recite to them in truth the story", etc. The point is that the story in story of Israel . Israel rebelled against Allah, slew and insulted righteous men who
Gen. 4:1-15 is a bare narrative, not including the lessons now to be enforced. The did them no harm but on the contrary came in all humility. When Allah withdrew
Prophet is told now to supply the truth of the matter, the details that will enforce His favour from Israel because of its sins and bestowed it on a brother nation, the
the lessons. jealousy of Israel plunged it deeper into sin. To kill or seek to kill an individual
because he represents an ideal is to kill all who uphold the ideal. On the other
731 The two sons of Adam were Habil (in the English Bible, Abel) and Qabil (in hand, to save an individual life in the same circumstances is to save a whole
English, Cain). Cain was the elder, and Abel the younger-the righteous and community. What could be stronger condemnation of individual assassination and
innocent one. Presuming on the right of the elder, Cain was puffed up with revenge? ( Cf. 5:45 ).
70
our wisdom that can really define the bounds of forgiveness or punishment, but
33. The punishment of those who wage war against Allah His Will or Plan, which is the true standard of righteousness and justice.
and His Messenger, and strive with might and main for
mischief through the land(738) is: execution, or 41. O Messenger. let not those grieve thee, who race
crucifixion, or the cutting off of hands and feet from each other into unbelief:(744) (whether it be) among
opposite sides,(739) or exile from the land: that is those who say "We believe" with their lips but whose
their disgrace in this world, and a heavy punishment is hearts have no faith; or it be among the Jews,- men
theirs in the Hereafter; who will listen to any lie,- will listen even to others
738 For the double crime of treason against the State, combined with treason who have never so much as come(745) to thee. They
against Allah, as shown by overt crimes, four alternative punishments are change the words from their (right) times(746) and
mentioned, any one of which is to be applied according to circumstances, viz., places: they say, "If ye are given this, take it, but if
execution (cutting off of the head), crucifixion, maiming, or exile. These were
not, beware!" If any one´s trial is intended by Allah,
features of the Criminal Law then and for centuries afterwards, except that
tortures such as "hanging, drawing, and quartering" in English Law, and piercing of thou hast no authority in the least for him against
eyes and leaving the unfortunate victim exposed to a tropical sun, which was Allah. For such - it is not Allah.s will to purify their
practised in Arabia, and all such tortures were abolished. In any case sincere hearts. For them there is disgrace in this world, and in
repentance before it was too late was recognised as a round for mercy. the Hereafter a heavy punishment.
739 Understood to mean the right hand and the left foot. 744 Two classes of men are meant, viz., the Hypocrites and the Jews. For both of
them Mustafa laboured earnestly and assiduously, and it must have been a cause
34. Except for those who repent before they fall into your of great grief and disappointment to him that some among them showed so much
power: in that case, know that Allah is Oft-forgiving, insincerity, cunning, and hardness of heart. These are types not yet extinct.
Most Merciful. 745 There were men among the Jews who were eager to catch up any lie against
the Prophet. They had their ears open even to tales from people who had never
35.O ye who believe! Do your duty to Allah,(740) seek so much as come near to the Prophet If we understand "for" instead of "to" before
the means of approach unto Him, and strive with "others" (for the Arabic word would bear both meanings), the sense will be: They
are keen listeners or spies for any lies they can catch: and they will act as spies for
might and main in his cause: that ye may others (their Rabbis, etc.) who are in the background but to whom they carry false
prosper.(741) tales.
740 Taqwa here too might be translated "fear of Allah", but the very next clause 746 Cf. 5:13 . The addition of the words min ba'di here suggests the change of
shows that "fear of Allah" does not mean "fear" in the ordinary sense, which would words from their right times as well as places. They did not deal honestly with
make you avoid the object of fear. On the contrary the "fear of Allah" is the their Law, and misapplied it, by distorting the meaning. Or it may be that as tale-
intense desire to avoid everything that is against His Will and Law. It is in fact duty bearers they distorted the meaning by misrepresenting the context.
to Allah, for we are told to seek ardently the means by which we may approach
Him, and that can only be done by striving with might and main for His cause.
42. (They are fond of) listening to falsehood, of
741 "Prosper" in the spiritual sense, for that is all that matters, as the life of this devouring(747) anything forbidden. If they do come
world is brief and fleeting, and of small account as against Eternity. to thee, either judge between them, or decline to
interfere.(748) If thou decline, they cannot hurt thee
36.As to those who reject Faith-if they had everything in the least. If thou judge, judge in equity between
on earth, and twice repeated, to give as ransom for them. For Allah loveth those who judge in equity.
the penalty of the day of judgement, it would never be
accepted of them. Theirs would be a grievous penalty. 747 Devouring anything forbidden: both in a literal and in a figurative sense. In
the figurative sense, it would be: the taking of usury or bribes, or taking undue
advantage of people's weak position or their own fiduciary powers to add to their
37. Their wish will be to get out of the Fire, but never will own wealth.
they get out therefrom: their penalty will be one that
endures. 748 Where it is merely a trick to catch out the unwary, a just man may honourably
decline to interfere in a cause submitted to him, as also in a case where the parties
are not honesdy desirous of justice, but each hopes that some partiality will be
38. As to the thief,(742) Male or female, cut off his or her shown to it.
hands: a punishment by way of example, from Allah,
for their crime: and Allah is Exalted in power. 43. But why do they come(749) to thee for decision,
742 Here we touch upon jurisprudence. The Canon Law jurists are not when they have (their own) law before them?-
unanimous as to the value of the property stolen, which would involve the penalty Therein is the (plain) command of Allah; yet even
of the cutting off of the hand. The majority hold that petty thefts are exempt from after that, they would turn away. For they are not
this punishment. The general opinion is that only one hand should be cut off for (really) people of Faith.
the first theft, on the principle that "if thy hand or thy foot offend thee, cut them
off, and cast them from thee", (Matt. 18:8). Apparently in the age of Jesus thieves 749 This is a searching question as to the motive of the Jews in bringing their cases
were crucified, (Matt. 27:38). for decisions to the Prophet. They came either (1) to ridicule whatever he said, or
(2) to deceive him as to facts and snatch a favourable decision which was against
39.But if the thief repents after his crime, and amends equity. If their own Law did not suit their selfish interests, they sometimes twisted
it. But Muhammad was always inflexible in his justice.
his conduct, Allah turneth to him in forgiveness; for
44. Itwas We who revealed the law (to Moses): therein
40. Knowest thou not(743) that to Allah (alone) was guidance and light(750). By its standard have
belongeth the dominion of the heavens and the earth? been judged the Jews, by the prophets who bowed (as
He punisheth whom He pleaseth, and He forgiveth in Islam) to Allah.s will, by the rabbis(751) and the
whom He pleaseth: and Allah hath power over all doctors of law: for to them was entrusted the
things. protection of Allah.s book, and they were witnesses
thereto(752): therefore fear not men, but fear me,
743 Punishment really does not belong to mortals, but to Allah alone. Only, in and sell not my signs for a miserable price(753). If
order to keep civil society together, and protect innocent people from crime,
any do fail to judge by (the light of) what Allah hath
certain principles are laid down on which people can build up their criminal law.
But we must always remember that Allah not only punishes but forgives, and revealed, they are (no better than) Unbelievers.
forgiveness is the attribute which is more prominently placed before us. It is not 750 Guidance, with reference to conduct; tight, with reference to insight into the
higher realms of the spirit.
71
751 Rabbaniyun may, I think, be rightly translated by the Jewish title of Rabbi for 759 After the corruption of the older revelations, the Qur'an comes with a twofold
their learned men. Jewish learning is identified with Rabbinical literature. Ahbar is purpose: (1) to confirm the true and original Message, and (2) to guard it, or act as
the plural of hibr or habr, by which we may understand Jewish Doctors of Law. a check to its interpretation. The Arabic word Mukaymin is very comprehensive
Later the term was applied to those of other religions. Query: Is the word in meaning. It means one who safeguards, watches over, stands witness, preserves,
connected with the same root as "Hebrew", or "Eber", (Gen. 10:21), the ancestor of and upholds. The Qur'an safeguards "the Book", for it has preserved within it the
the Hebrew race? This seems negatived by the fact that the Arabic root connected teachings of all the former Books. It watches over these Books in the sense that it
with the word "Hebrew" is 'Abar, not Habar. will not let their true teachings to be lost. It supports and upholds these Books in
the sense that it corroborates the Word of Allah which has remained intact in
752 They were living witnesses to the truth of Scripture, and could testify that they them. It stands as a witness because it bears testimony to the Word of Allah
had made it known to the people; (Cf. 2:143, 4:135, and 5:8). contained in these Books and helps to sort it out from the interpretations and
commentaries of the people which were mixed with it; what is confirmed by the
753 Two charges are made, against the Jews: (1) that even the books which they
Qur'an is the Word of Allah and what is against it is that of the people, (Cf.
had, they twisted in meaning, to suit their own purposes, because they feared men
59:23). (R).
rather than Allah: (2) that what they had was but fragments of the original Law
given to Moses, mixed up with a lot of semi-historical and legendary matter, and 760 Law; shir'ah= rules of practical conduct. Open Way: Minhaj= the finer things
some fine poetry. The Tawrah mentioned in the Qur'an is not the Old Testament which are above the law, but which are yet available to everyone, like a sort of
as we have it: nor is it even the Pentateuch (the first five books of the Old open highway. The light in verses 44 and 46 above, I understand to be something
Testament, containing the Law embedded in a great deal of semi-historical and in the still higher regions of the spirit, which is common to mankind, though laws
legendary narrative). See Appendix II, on the Tawrah (printed at the end of this and rules may take different forms among different Peoples.
Surah).
761 By origin mankind were a single people or nation: 4:1, and 2:213. That being
45. We ordained therein for them(754): "Life for life, eye so, Allah could have kept us all alike, with one language, one kind of disposition,
and one set of physical conditions (including climate) to live in. But in His
for eye, nose or nose, ear for ear, tooth for tooth, and wisdom, He gives us diversity in these things, not only at any given time, but in
wounds equal for equal." But if any one remits the different periods and ages. This tests our capacity for Unity (Wahdaniyah) still
retaliation by way of charity, it is an act of atonement more, and accentuates the need of Unity and Islam.
for himself.(755) And if any fail to judge by (the light 762 Men are wont to make conflicting claims regarding Allah, the ultimate destiny
of) what Allah hath revealed, they are (No better of man, and other questions of vital importance. No matter how vehement and
than) wrongdoers(756). eloquent the proponents of false doctrines might be, their efforts will prove
fruitless and it will be indisputably clear on the Day of Judgement as to who
754 The retaliation is prescribed in three places in the Pentateuch, viz., Exod. entertained false notions and who cherished the truth. (Eds.).
21:23-25; Leviticus 24:18-21, and Deut. 19:21. The wording in the three
quotations is different, but in none of them is found the additional rider for
mercy, as here. Note that in Matt. 5:38, Jesus quotes the Old Law "eye for eye." 49. And this (He commands): Judge thou between them
etc., and modifies it in the direction of forgiveness, but the Qur'anic injunction is by what Allah hath revealed, and follow not their vain
more practical. This appeal for mercy is as between man and man in the spiritual desires, but beware of them lest they beguile thee
world. Even where the injured one forgives, the State or Ruler is competent to from any of that (teaching) which Allah hath sent
take such action as is necessary for the preservation of law and order in Society.
For crime has a bearing that goes beyond the interests of the person injured: the down to thee. And if they turn away, be assured that
Community is affected: see 5:32 . for some of their crime it is Allah.s purpose to punish
them. And truly most men are rebellious.
755 This is not part of the Mosaic Law, but the teaching of Jesus and of
Muhammad. Notice how the teaching of Jesus is gradually introduced as leading
up to the Qur'an
50. Do they then seek after a judgment of (the days(763)
of) ignorance? But who, for a people whose faith is
756 The seeming repetitions at the end of verses 44, 45 and 47 are not real assured, can give better judgment than Allah.
repetitions. The significant words in the three cases are: Unbelievers, wrongdoers,
and rebellious: and each fits the context. If the Jews tamper with their books they 763 The Days of Ignorance were the days of tribalism, feuds and selfish
are Unbelievers; if they give false judgements, they are wrongdoers. If the accentuation of differences in man. Those days are really not yet over. It is the
Christians follow not their light, they are rebellious. mission of Islam to take us away from that false mental attitude, towards the true
attitude of Unity. If our Faith is certain (and not merely a matter of words), Allah
46. And in their footsteps We sent Jesus the son of Mary, will guide us to that Unity.
confirming the Law that had come before him: We
sent him the Gospel: therein was guidance and
51. O ye who believe! take not the Jews and the
light,(757) and confirmation of the Law that had come Christians for your friends and protectors(764): They
before him: a guidance and an admonition to those are but friends and protectors to each other. And he
who fear Allah. amongst you that turns to them (for friendship) is of
them. Verily Allah guideth not a people unjust.
757 Guidance and light: see n. 750 above. For the meaning of the Gospel (Injil),
see Appendix III, "On the Injil , (printed at the end of this Surah). 764 That is, look not to them for help and comfort. They are more likely to
combine against you than to help you. And this happened more than once in the
lifetime of the Prophet, and in after-ages again and again. He who associates with
47. Let the people of the Gospel judge by what Allah hath them and shares their counsels must be counted as of them. (R).
revealed therein. If any do fail to judge by (the light
of) what Allah hath revealed, they are (no better 52. Those in whose hearts(765) is a disease - thou seest
than) those who rebel.(758) how eagerly they run about amongst them, saying:
758 See n. 756 above. "We do fear lest a change of fortune bring us
disaster." Ah! perhaps Allah will give (thee) victory, or
48. To thee We sent the Scripture in truth, confirming the a decision according to His will. Then will they repent
scripture that came before it, and guarding it(759) in of the thoughts which they secretly harboured in their
safety: so judge between them by what Allah hath hearts.
revealed, and follow not their vain desires, diverging 765 Cf. 2:10 .
from the Truth that hath come to thee. To each among
you have we prescribed a law and an open way.(760) 53.And those who believe will say: "Are these the men
If Allah had so willed, He would have made you(761) who swore their strongest oaths by Allah, that they
a single people, but (His plan is) to test you in what were with you?(766)" All that they do will be in vain,
He hath given you: so strive as in a race in all virtues. and they will fall into (nothing but) ruin.
The goal of you all is to Allah. it is He that will show
you the truth of the matters in which ye dispute;(762)
72
766 The Hypocrites, while matters were doubtful, pretended to be with Muslims, from Allah. those who incurred the curse of Allah and
but were in league with their enemies. When matters came to a decision and Allah
His wrath, those of whom some He transformed into
granted victory to Islam, their position was awkward. They were not only
disowned by the Muslims, but the Muslims could well say in reproach to their apes and swine,(770) those who worshipped evil;-
enemies: "Are these the men who swore friendship for you? What was their these are (many times) worse in rank, and far more
friendship worth to you? Where are they now?" astray from the even path!"
770 For apes see 2:65. For men possessed by devils, and the devils being sent into
54. O ye who believe! if any from among you turn back
swine, see Matt. 8:28-32. Or perhaps both apes and swine are allegorical: those
from his Faith, soon will Allah produce a people whom who falsified Allah's scriptures became lawless like apes, and those who
He will love as they will love Him,- lowly with the succumbed to filth, gluttony, or gross living became like swine.
believers, mighty against the rejecters, fighting in the
way of Allah, and never afraid of the reproaches of 61. When they come to thee, they say: "We believe": but
such as find fault.(767) That is the grace of Allah, in fact they enter with a mind against Faith, and they
which He will bestow on whom He pleaseth. And Allah go out with the same but Allah knoweth fully all that
encompasseth all, and He knoweth all things. they hide.
767 As "most men are rebellious" ( 5:49 ), it is inevitable that there should be
apostates even from such a religion of reason and common-sense as Islam. But
62. Many of them dost thou see, racing each other in sin
here is a warning to the Muslim body that they should not repeat the history of the and rancour, and their eating of things(771)
Jews, and become so self-satisfied or arrogant as to depart from the spirit of Allah's forbidden. Evil indeed are the things that they do.
teaching. If they do, the loss will be their own. Allah's bounty is not confined to
one group or section of humanity. He can always raise up people who will follow 771 Eating of things forbidden: maybe construed in a literal or a figurative sense.
the true spirit of Islam. That spirit is defined in two ways: first in general terms; From its juxtaposition with sin and hatred, it is better to construe it in a figurative
they will love Allah and Allah will love them; and secondly, by specific signs; sense, as referring to their fraudulent misappropriations of other people's property
amongst the Brethren, their attitude will be that of humility, but to wrongdoers or trust property. "Eating" is used in 5:66 below in the general sense of enjoyment
they will offer no mealy-mouthed compromises; they will always strive and fight and happiness.
for truth and right: they will know no fear, either physical, or that more insidious
form, which says: "What will people say if we act thus?" They are too great in mind 63. Why do not the rabbis and the doctors of Law forbid
to be haunted by any such thought. For, as the next verse says, their friends are them from their (habit of) uttering sinful words and
Allah, His Prophet, and His people, the people who judge rightly, without fear or
favour. eating things forbidden? Evil indeed are their works.
55. Your (real) friends are (no less than) Allah, His 64. The Jews say: "(Allah)´s hand(772) is tied up." Be
Messenger, and the (fellowship of) believers,- those their hands tied up and be they accursed for the
who establish regular prayers and regular charity, and (blasphemy) they utter. Nay, both His hands are
they bow down humbly (in worship). widely outstretched: He giveth and spendeth (of His
bounty) as He pleaseth. But the revelation that
56. As to those who turn (for friendship) to Allah, His cometh to thee from Allah increaseth in most of them
Messenger, and the (fellowship of) believers,- it is the their obstinate rebellion(773) and blasphemy.
fellowship of Allah that must certainly triumph. Amongst them we have placed enmity(774) and
hatred till the Day of Judgment. Every time they kindle
57. O ye who believe! take not for friends and protectors the fire of war, Allah doth extinguish it; but they
those who take your religion for a mockery or sport- (ever) strive to do mischief(775) on earth. And Allah
(768) whether among those who received the loveth not those who do mischief.
Scripture before you, or among those who reject 772 Cf. 5:12 and 2:245, for a "beautiful loan to Allah", and 3:81, for the
Faith; but fear ye Allah, if ye have faith (indeed). blasphemous taunt, "Then Allah is poor!" It is another form of the taunt to say,
"Then Allah's hands are tied up. He is close-fisted. He does not give!" This
768 It is not right that we should be in intimate association with those to whom blasphemy is repudiated. On the contrary, boundless is Allah's bounty, and He
religion is either a subject of mockery or at best is nothing but a plaything. They gives, as it were, with both hands outstretched- a figure of speech for unbounded
may be amused, or they may have other motives for encouraging you. But your liberality.
association with them will sap the earnestness of your faith, and make you cynical
and insincere. 773 Their jealousy-because al Mustafa is chosen for Allah's Message-is so great
that it only confirms and strengthens their rebellion and blasphemy.
58.When ye proclaim your call to prayer they take it 774 Cf. 5:14 , where the eternal warring of the Christian sects, among themselves
(but) as mockery and sport; that is because they are a and against the Jews, is referred to. The reference is to the whole of the People of
people without understanding. the Book, Jews and Christians- their internal squabbles and their external disputes,
quarrels, and wars.
59.Say: "O people of the Book! Do ye disapprove of us 775 The argument of the whole verse may be thus stated. The Jews blaspheme
for no other reason than that we believe in Allah, and and mock, and because of their jealousy, the more they are taught, the more
the revelation that hath come to us and that which obstinate they become in their rebellion. But what good will it do to them? Their
came before (us), and (perhaps) that most of you are selfishness and spite sow quarrels among themselves, which will not be healed till
the Day of Judgement. When they stir up wars, especially against the innocent,
rebellious and disobedient?(769)" Allah's Mercy is poured down like a flood of water to extinguish them. But their
769 There is the most biting irony in this and the next verse. You People of the wickedness continues to devise ever new mischief. And Allah loves not mischief
Book! Do you hate us because we believe in Allah and not only our scripture, but or those who do mischief.
yours also? Perhaps you hate us because we obey and you are in rebellion against
Allah! Why hate us? There are worse things than our obedience and our faith. 65. If only the People of the Book had believed and been
Shall 1 tell you some of them? Our test will be: what treatment Allah meted out to righteous, We should indeed have blotted out their
the things 1 mention. Who were the people who incurred the curse of Allah? (See
Deut. 11:28 , and 28:15-68; and numerous passages like Hosea 8:14, and 9:1.). iniquities and admitted them to gardens of bliss.
Who provoked Allah's wrath? (See numerous passages like Deut. 1:34; Matt. 3:7.)
Who forsook Allah, and worshipped evil? (See Jeremiah, 16:11-13). That is your 66.If only they had stood fast by the Law, the Gospel,
record. Is that why you hate us?' and all the revelation that was sent to them from their
Lord, they would have enjoyed happiness from every
60. Say: "Shall I point out to you something much worse side.(776) There is from among them a party on the
than this, (as judged) by the treatment it received
73
right course: but many of them follow a course that is 780 Cf. 2:87, and n. 91.
evil.
71. They thought there would be no trial (or
776 The literal translation of the two lines would be: "They would have eaten from punishment); so they became blind and deaf;(781) yet
above them and from below their feet." To eat (akala) is a very comprehensive
word, and denotes enjoyment generally, physical, social, mental and moral, and Allah (in mercy) turned to them; yet again many of
spiritual. "To eat what is forbidden" in verses 65 and 66 referred to taking unlawful them became blind and deaf. But Allah sees well all
profit, from usury or trust funds or in other ways. Here "eating" would seem to that they do.
mean receiving satisfaction or happiness in this life as well as in the life to come.
"From above them" may refer to heavenly or spiritual satisfaction, and "from below 781 That is, they turned away their eyes from Allah's Signs and they turned a deaf
their feet" to earthly satisfaction. But it is better to take the words as a general ear to Allah's Message.
idiom, and understand "satisfaction or happiness from every side", (Cf. 6:14 and
7:19 ). (R). 72.They do blaspheme who say: "(Allah) is Christ the
son of Mary." But said Christ:(782) "O Children of
67. O Messenger. proclaim the (message) which hath Israel! worship Allah, my Lord and your Lord."
been sent to thee from thy Lord.(777) If thou didst Whoever joins other gods with Allah,- Allah will forbid
not, thou wouldst not have fulfilled and proclaimed him the garden, and the Fire will be his abode. There
His mission. And Allah will defend thee from men will for the wrong-doers be no one to help.
(who mean mischief). For Allah guideth not those who
782 Cf. Matt. 4:10, where Christ rebukes Satan for desiring the worship of other
reject Faith. than Allah; John 20:17, where Christ says to Mary Magdalene, "Go unto my
777 Muhammad had many difficulties to contend with, many enemies and brethren, and say unto them, I ascend unto my Father and your Father; and to my
dangers to avoid. This is to assure him that his Message was true and from Allah. God and your God." Cf. also Luke 18:19, where Christ rebukes a certain ruler for
His mission must be fulfilled. And he must-as he did-go forward and proclaim that calling him Good Master: "Why callest thou me good? None is good, save One,
Message and fulfil his mission, trusting Allah for protection, and unconcerned if that is, God." In Mark 12:29Jesus says: "The first of all the commandments is,
people who had lost all sense of right rejected it or threatened him. Hear O Israel: the Lord our God is One Lord", (Cf. 5:116-117).
68. Say: "O People of the Book! ye have no ground to 73. They do blaspheme who say: Allah is one of three in a
stand upon unless ye stand fast by the Law, the Trinity: for there is no god except One Allah. If they
Gospel, and all the revelation that has come to you desist not from their word (of blasphemy), verily a
from your Lord." It is the revelation that cometh to grievous penalty will befall the blasphemers among
thee from thy Lord, that increaseth in most of them them.
their obstinate rebellion and blasphemy. But sorrow
thou not over (these) people without Faith.(778) 74. Why turn they not to Allah, and seek His forgiveness?
For Allah is Oft- forgiving, Most Merciful.
778 In 5:26 Moses was told not to sorrow over a rebellious people. Here
Muhammad is told not to sorrow over people without faith. The second situation
is even more trying than the first. Rebellion may be a passing phase. Want of faith
75. Christ the son of Mary was no more than a
is an attitude of mind that is well-nigh hopeless. Yet the Prophet patiently messenger; many were the messengers that passed
reasoned with them and bore their taunts and insults. If, the argument runs, you away before him. His mother was a woman of
do not believe in anything, even in the things that you may be expected to believe truth.(783) They had both to eat their (daily) food.
in, how can you receive, in faith, Allah's Message that has come in another form?
See how Allah doth make His signs clear to
In fact your jealousy adds to your obstinacy and unbelief.
them;(784) yet see in what ways they are deluded
69. Those who believe (in the Qurán), those who follow away from the truth!
the Jewish (scriptures), and the Sabians and the 783 She never claimed that she was a mother of God, or that her son was God.
Christians,- any who believe in Allah and the Last Day, She was a pious and virtuous woman.
and work righteousness-(779) on them shall be no 784 Note how logically the argument has led up from Jewish backslidings and
fear, nor shall they grieve. want of faith, to blasphemies associated with the names of Jesus and Mary, and in
the following verses to the worship of senseless sticks and stones. Allah is One;
779 Here, as in Surat al Baqarah (2:62), the Qur'an underscores the importance His Message is one; yet how people's perversity transforms truth into falsehood,
of true and genuine faith, which is to be judged by a sincere belief in Allah and religion into superstition!
man's accountability to Him backed by righteous conduct rather than by mere
forms or labels. In both places it repudiates the false claims of the People of the
Book that they had a special relationship with Allah for they were the children of 76. Say: "Will ye worship, besides Allah, something
Abraham; that they were a chosen people with special privileges, and no matter which hath no power either to harm or benefit you?
what they did, their high status would remain unaffected. Here this false notion is But Allah,- He it is that heareth and knoweth all
refuted and the People of the Book are being reminded that it is through sincere things."
belief and righteous conduct rather than pretentious claims that man can win his
Lord's pleasure and achieve ultimate success. The verse does not purport to lay
down an exhaustive list of the articles of faith. Nor does it seek to spell out the 77. Say: "O people of the Book! exceed not in your
essentials of a genuine belief in Allah, which has no meaning unless it is religion(785) the bounds (of what is proper),
accompanied by belief in His Prophets for it is through their agency alone that we trespassing beyond the truth, nor follow the vain
know Allah's Will and can abide by it in our practical lives. This is especially true desires of people who went wrong in times gone by,-
of His final Prophet, Muhammad (peace be on him) whose message is universal,
and not confined to any particular group or section of humanity. Belief in the who misled many, and strayed (themselves) from the
Prophethood of Muhammad (peace be on him) is thus an integral part and a even way.
logical corollary of belief in Allah. Moreover, it is also an essential test of
genuineness of such belief. This becomes clear when the verse is read in 785 Excess, as opposed to moderation and reason, is the simplest test by which a
hypocrite or a selfish man who "trades" on religion, is known from a sincere, pious,
conjunction with other relevant verses of the Qur'an. See, for instance, 4:170, 5:16
, 21, 7:157, 158, 21:107, 25:1, 33:40, 61:6. See also 2:40 , 3:31 -32. 4:150-151. and truly religious man. Excess means that truth is sometimes concealed or
trampled upon, that the fashions of ancestors or contemporaries are copied or
(Eds.).
overdone, and Allah's name is dishonoured by blasphemies or the setting up of
false gods or fetishes, or that good (or even bad) men are deified and worshipped.
70.We took the covenant of the Children of Israel and The true path is the even path, the path of rectitude, (Cf. 2:108, and 5:12 ).
sent them messengers, every time, there came to
them a messenger with what they themselves desired 78. Curses were pronounced on those among the
not - some (of these) they called impostors, and some Children of Israel who rejected Faith, by the tongue of
they (go so far as to) slay.(780)
74
David(786) and of Jesus the son of Mary(787): 791 In pleasures that are good and lawful the crime is excess. There is no merit
merely in abstention or asceticism, though the humility or unselfishness that may
because they disobeyed and persisted in excesses.
go with asceticism may have its value. In 5:82 Christian monks are praised for
786 The Psalms of David have several passages of imprecations against the particular virtues, though here and elsewhere monasticism is disapproved of. Use
wicked. Cf. Psalms 109:17-18; 78.21-22 ("Therefore the Lord heard this and was Allah's gifts of all kinds with gratitude, but excess is not approved of by Allah.
wroth: so a fire was kindled against Jacob, and anger also came up against Israel ;
because they believed not in God, and trusted not in His salvation"); Psalms 69:22- 88. Eat of the things which Allah hath provided for you,
28, and Psalms 5:10. lawful and good; but fear Allah, in Whom ye believe.
787 Cf. Matt. 23:33 ('Ye serpents, ye generation of vipers, how can ye escape the
damnation of Hell?); also Matt. 12:34 . 89. Allah will not call you to account for what is futile in
your oaths,(792) but He will call you to account for
79. Nor did they (usually) forbid one another(788) the your deliberate oaths: for expiation, feed ten indigent
iniquities which they committed: evil indeed were the persons, on a scale of the average for the food of your
deeds which they did. families; or clothe them; or give a slave his freedom.
788 There are men in every community, but if leaders connive at the misdeeds of If that is beyond your means, fast for three days. That
the commonalty -and even worse, if leaders themselves share in the misdeeds, as is the expiation for the oaths ye have sworn. But keep
happened with the Pharisees and Scribes against whom Jesus spoke out, then that to your oaths. Thus doth Allah make clear to you His
community is doomed. signs, that ye may be grateful.
80. Thou seest many of them turning in friendship to the 792 Vows of penance or abstention may sometimes be futile, or even stand in the
way of really good or virtuous act. See 2:224-226, and notes. The general
Unbelievers. Evil indeed are (the works) which their principles established are: (1) take no futile oaths; (2) use not Allah's name,
souls have sent forward before them (with the result), literally or in intention, to fetter yourself against doing a lawful or good act; (3)
that Allah.s wrath is on them, and in torment will they keep to your solemn oaths to the utmost of your ability; (4) where you are unable
abide. to do so, expiate your failure by feeding or clothing the poor, or obtaining some
one's freedom, or if you have not the means, by fasting. This is from a spiritual
aspect. If any party suffers damage from your failure, compensation will be due,
81.If only they had believed in Allah, in the Messenger, but that would be a question of law or equity.
and in what hath been revealed to him, never would
they have taken them for friends and protectors, but 90.O ye who believe! Intoxicants and gambling,(793)
most of them are rebellious wrong-doers. (dedication of) stones,(794) and (divination by)
arrows,(795) are an abomination,- of Satan´s
82. Strongestamong men in enmity to the believers wilt handwork: eschew such (abomination), that ye may
thou find the Jews and Pagans; and nearest among prosper.
them in love to the believers wilt thou find those who
say,(789) "We are Christians": because amongst 793 Cf. 2:219, and notes 240 and 241.
these are men devoted to learning(790) and men who 794 Cf. 5:3. The stones there referred to were stone altars or stone columns on
have renounced the world, and they are not arrogant. which oil was poured for consecration, or slabs on which meat was sacrificed to
idols. Any idolatrous or superstitious practices are here condemned. The ansab
789 The meaning is not that they merely call themselves Christians, but that they were objects of worship, and were common in Arabia before Islam. See Renan,
are such sincere Christians that they appreciate Muslim virtues, as did the "History of Israel", Chapter 4 and Corpus Inscriptionum Semiticarum, Part I. p.
Abyssinians to whom Muslim refugees went during the persecution in Makkah. 154: Illustrations Nos. 123 and 123 bis are Phoenician columns of that kind,
(R). found in Malta .
790 Qissis: I have translated as "devoted to learning," following the Commentators. 795 Cf. 5:3. The arrows there referred to were used for the division of meat by
It seems to be a foreign word, possibly Abyssinian rather than Syriac, as the sort of lottery or raffle. But arrows were also used for divination, i.e., for
reference seems to be to the Abyssinian Christians. Their real devotion to learning ascertaining lucky or unlucky moments, or learning the wishes of the heathen
and the renunciation of the world by the Monastic Orders are contrasted with the gods, as to whether men should undertake certain actions or not. All superstitions
hypocrisy and arrogance of the Pharisees and Scribes. are condemned.
83.And when they listen to the revelation received by 91.Satan´s plan is (but) to excite enmity and hatred
the Messenger, thou wilt see their eyes overflowing between you, with intoxicants and gambling, and
with tears, for they recognise the truth: they pray: hinder you from the remembrance of Allah, and from
"Our Lord! we believe; write us down among the prayer: will ye not then abstain?
witnesses.
92. Obey Allah, and obey the Messenger,(796) and
84. "What cause can we have not to believe in Allah and beware (of evil): if ye do turn back, know ye that it is
the truth which has come to us, seeing that we long Our Messenger.s duty to proclaim (the message)(797)
for our Lord to admit us to the company of the in the clearest manner.
righteous?"
796 We are asked to obey the commands of Allah (which are always reasonable),
instead of following superstitions (which are irrational), or seeking undue
85.And for this their prayer hath Allah rewarded them stimulation in intoxicants or undue advantage in gambling. To some there may be
with gardens, with rivers flowing underneath,- their temporary excitement or pleasure in these, but that is not the way either of
eternal home. Such is the recompense of those who do prosperity or piety, (Cf. 64:12).
good. 797 Cf. 5:67. Both the worldly and the spiritual aspects of loss are pointed out.
Can Allah's Messenger do more?
86. But those who reject Faith and belie our Signs,- they
shall be companions of Hell-fire. 93. On those who believeand do deeds of righteousness
there is no blame for what they ate (in the past),
87. O ye who believe! make not unlawful the good things when they guard themselves from evil, and believe,
which Allah hath made lawful for you, but commit no and do deeds of righteousness,- (or) again, guard
excess:(791) for Allah loveth not those given to themselves from evil and believe,- (or) again, guard
excess. themselves from evil and do good. For Allah loveth
those who do good.(798)
75
798 There is a subtle symphony in what appears at first sight to be a triple 804 See 5:2 and n. 688.
repetition. The relation of such simple regulations as those of food, or game, or
the reverence due to a sacred place or sacred institution, has to be explained vis-a- 805 All sorts of people from all parts of the earth gather during the Pilgrimage.
vis man's higher duties. Baidawi is right in classifying such duties under three They must not think that they are strangers, that nobody knows them, and that
heads: those due to Allah, those due from a man to himself (his self-respect), and they may behave as they like. It is the House of Allah, and He has supreme
those due to other creatures of Allah. Or perhaps all duties have this threefold knowledge of all things, of all thoughts, and all motives. As the next verse says,
aspect. The first may be called believing or faith; the second, guarding ourselves while He is Oft-Forgiving, Most Merciful, He is also strict in enforcing respect for
from evil, or conscience, and the third, doing good or righteousness. But the His ordinances.
simplest physical rules, e.g., those about eating, cleanliness, etc., if they are good,
refer also to the higher aspects. If we eat bad food, we hurt ourselves, we cause 98.Know ye that Allah is strict in punishment and that
offence to our neighbours, and we disobey Allah. If we have faith and Allah is Oft-forgiving, Most Merciful.
righteousness, are we likely to be wanting in conscience? If we have conscience
and faith, are we likely to fail in righteousness? If we have conscience and
righteousness, what can be their foundation but faith? All three manifest 99. The Messenger.s duty is but to proclaim (the
themselves in a willing obedience to Allah, and love for Him. We realise His love message). But Allah knoweth all that ye reveal and ye
in loving and doing good to His creatures, and our love to Him is meaningless conceal.
without such good.
100.Say: "Not equal are things that are bad and things
94. O ye who believe! Allah doth but make a trial of you that are good, even though the abundance of the bad
in a little matter of game well within reach of your may dazzle thee;(806) so fear Allah, O ye that
hands and your lances, that He may test(799) who understand; that (so) ye may prosper."
feareth him unseen: any who transgress thereafter,
will have a grievous penalty. 806 Cf. 2:204. People often judge by quantity rather than quality. They are
dazzled by numbers: their hearts are captured by what they see everywhere around
799 Literally, "know", Cf. 3:166 and 3:154, n. 467. Game is forbidden in the them. But the man of understanding and discrimination judges by a different
Sacred Precincts. If we deliberately break that injunction, we have no faith and standard. He knows that good and bad things are not to be lumped together, and
reverence. carefully chooses the best, which may be the scarcest, and avoids the bad, though
evil may meet him at every step.
95. O ye who believe! Kill not game while in the sacred
precincts or in pilgrim garb.(800) If any of you doth so 101. O ye who believe! Ask not questions about things
intentionally, the compensation is an offering, brought which, if made plain to you,(807) may cause you
to the Ka´ba, of a domestic animal equivalent to the trouble. But if ye ask about things when the Qurán is
one he killed,(801) as adjudged by two just men being revealed, they will be made plain to you, Allah
among you; or by way of atonement, the feeding of will forgive those: for Allah is Oft- forgiving, Most
the indigent; or its equivalent in fasts: that he may Forbearing.
taste of the penalty of his deed. Allah forgives what is 807 Many secrets are wisely hidden from us. If the future were known to us, we
past: for repetition Allah will exact from him the need not necessarily be happy. In many cases we should be miserable. If the inner
penalty. For Allah is Exalted, and Lord of Retribution. meaning of some of the things we see before our eyes were disclosed to us, it
might cause a lot of mischief. Allah's Message, insofar as it is necessary for shaping
800 See 2:1 and n. 684. The pilgrim garb, Ihram, has been explained in n. 212, our conduct, is plain and open to us. But there are many things too deep for us to
2:196. understand, either individually or collectively. It would be foolish to pry into them,
as some people tried to do in the time of the Prophet. Where a matter is
801 For an inadvertent breach of the game rule there is apparently no penalty. mentioned in the Qur'an, we can reverently ask for its meaning. That is not
Intentional breach will be prevented, if possible, by previous action. If in some forbidden. But we should never pass the bounds of (1) our own capacity to
case the preventive action is not effective, the penalty is prescribed. The penalty is understand, (2) the time and occasion when we ask questions, and (3) the part of
in three alternatives: an equivalent animal should be brought to the Ka'ba for the Universal Plan which it is Allah's purpose to reveal to us.
sacrifice; If so, the meat would be distributed to the poor; or the poor must be fed,
with grain or money, according to the value of the animal if one had been
sacrificed: or the offender must fast as many days as the number of the poor who
102. Some people before you did ask such
would have been fed under the second alternative. Probably the last alternative questions,(808) and on that account lost their faith.
would only be open if the offender is too poor to afford the first or second, but on
this point Commentators are not agreed. The "equivalent animal" in the first 808 For example, the merely fractious questions asked of Moses by the Jews; 2:68-
alternative would be a domestic animal of similar value or weight in meat or of 71. They showed that they had no faith. When foolish questions are asked, and
similar shape (e.g., goat to antelope), as adjudged by two just men on the spot. there is no answer, it also shakes the faith of the foolish ones.
The alternatives about the penalty and its remission ("Allah forgives what is past") 103. It was not Allah who instituted (superstitions(809)
or exaction explain the last two lines of the verse: being "Exalted and Lord of
like those of) a slit-ear she- camel, or a she-camel let
Retribution", Allah can remit or regulate according to His just laws.
loose for free pasture, or idol sacrifices for twin-births
96. Lawful to you is the pursuit(802) of water-game and in animals, or stallion-camels freed from work: It is
blasphemers who invent a lie against Allah. but most
its use for food,- for the benefit of yourselves and
of them lack wisdom.
those who travel; but forbidden is the pursuit of land-
game;- as long as ye are in the sacred precincts or in 809 A number of Arab Pagan superstitions are referred to. The Pagan mind, not
pilgrim garb. And fear Allah, to Whom ye shall be understanding the hidden secrets of nature, attributed certain phenomena to
divine anger and were assailed by superstitious fears which haunted their lives. If a
gathered back.
she-camel or other female domestic animal had a large number of young, she (or
802 Water game: i.e., game found in water, e.g., water fowl, fish, etc. "Water" one of her offspring) had her ear slit and she was dedicated to a god; such an
includes sea, river, lake, pond, etc. animal was a bahirah. On return in safety from a journey, or on recovery from an
illness a she-camel was similarly dedicated and let loose for free pasture; she was
97.Allah made the Ka´ba, the Sacred House, an asylum called a saibah. Where an animal bore twins, certain sacrifices or dedications were
made to idols; an animal so dedicated was a wasilah. A stallion-camel dedicated to
of security for men, as also the Sacred Months,(803) the gods by certain rites was a ham. The particular examples lead to the general
the animals for offerings, and the garlands that mark truth; that superstition is due to ignorance, and is degrading to men and
them:(804) That ye may know that Allah hath dishonouring to Allah, (Cf. 6:139).
knowledge of what is in the heavens and on earth and
that Allah is well acquainted with all things.(805) 104.When it is said to them: "Come to what Allah hath
revealed; come to the Messenger.: They say: "Enough
803 The Sacred or Prohibited Months are explained in n. 209, 2:194, and n. 687,
for us(810) are the ways we found our fathers
5:2.
76
following." what! even though their fathers were void and it becometh a bird by My leave, and thou didst
of knowledge and guidance? heal those born blind, and the lepers, by My leave. And
810 Cf. 2:170. Where a Messenger of Truth comes to teach us the better way, it is
behold! thou didst bring forth the dead by My
foolish to say: "What our ancestors did is good enough for us." leave.(820) And behold! I did restrain the Children of
Israel from (violence to) thee(821) when thou didst
105. O ye who believe! Guard your own souls: If ye follow show them the clear Signs, and the unbelievers among
(right) guidance, no hurt can come to you from those them said: ´This is nothing but evident magic.(822)´
who stray. the goal of you all is to Allah. it is He that 815 In a solemn scene before the Court of Judgement, Jesus is asked to recount
will show you the truth of all that ye do.(811) all the mercies and favours shown to him, so that his followers should become
ashamed of their ingratitude in corrupting that Message, when they could have
811 Cf. 5:48 . There the unity of Allah will reconcile different views. The unity of done so much in profiting by its purity and spiritual truth. This argument
the one Judge will do perfect justice to each one's conduct, however different in continues to the end of the Surah.
form it may have appeared in this world.
816 Cf. 2:87 and 3:62, n. 401.
106.O ye who believe! When death approaches any of
817 Cf. 3:46 , and n. 388.
you, (take) witnesses among yourselves when making
bequests,- two just men of your own (brotherhood) or 818 Cf. 3:48.
others from outside if ye are journeying through the 819 Cf. 3:49 , and n. 390.
earth, and the chance of death befalls you (thus). If
ye doubt (their truth), detain them both after prayer, 820 Note how the words "by My leave" are repeated with each miracle to
emphasise the fact that they arose, not out of the power or will of Jesus, but by the
and let them both swear by Allah. "We wish not in this leave and will and power of Allah, who is supreme over Jesus as He is over all
for any worldly gain, even though the (beneficiary) be other mortals.
our near relation: we shall hide not the evidence
821 The Jews were seeking to take the life of Jesus long before their final attempt
before Allah. if we do, then behold! the sin be upon to crucify him; see Luke 4:28-29. Their attempt to crucify him was also foiled,
us!(812)" according to the teaching we have received: 4:157.
812 Ordinarily this oath should be decisive, and the matter must rest here. But if it 822 According to Luke ( 11:15 ), when Christ performed the miracle of casting
822
gets known that the oath was false, other evidence may be taken as in the next out devils, the Jews said he did it through the chief of the devils, i.e., they accused
verse. him of black magic. No such miracle of casting out devils is mentioned in the
Qur'an. But Moses, Jesus, and Muhammad were all accused of magic and sorcery,
107.But if it gets known that these two were guilty of by those who could find no other explanation of Allah's power (R).
the sin (of perjury), let two others stand forth in their
places,- nearest in kin from among those who claim a 111. "And behold! I inspired the disciples to have faith in
lawful right:(813) let them swear by Allah. "We affirm Me and Mine Messenger. they said, ´We have faith,
that our witness is truer than that of those two, and and do thou(823) bear witness that we bow to Allah
that we have not trespassed (beyond the truth): if we as Muslims´".(824)
did, behold! the wrong be upon us!" 823 "Thou" refers to Jesus, who is being addressed by his Disciples. Cf. 3:52 .
813 Istahaqqa = Deserved having something (good or evil) attributed to one; 824 Before or after Muhammad's life on this earth, all who bowed to Allah's Will
hence the alternative meanings: (1) committed or was guilty (of a sin); (2) had or were Muslims, and their religion is Islam, Cf. 3:52 and n. 392.
claimed a lawful right (to property). The procedure was followed in an actual case
in the Prophet's lifetime. A man from Madinah died abroad, having made over his
goods, to two friends, to be delivered to his designated heirs in Madihah. They 112. Behold! the disciples, said: "O Jesus the son of Mary!
however, kept back a valuable silver cup. When this was found out, oaths were can thy Lord send down to us a table set (with viands)
taken from those who knew, justice was done. from heaven?" Said Jesus: "Fear Allah, if ye have
faith."(825)
108. That is most suitable: that they may give the
825 The request of the Disciples savours a little of (1) want of faith, (2) too much
evidence in its true nature and shape, or else they
attention to physical food, and (3) a childish desire for miracles or Signs. All these
would fear that other oaths would be taken after their three can be proved from the Canonical Gospels, (1) Simon Peter, quite early in
oaths. But fear Allah, and listen (to His counsel): for the story, asked Jesus to depart from him, as he (Simon) was a sinful man (Luke
Allah guideth not a rebellious people: 5:8). The same Peter afterwards denied his "Master" three times shamelessly when
the Master was in the power of his enemies. And one of the Disciples (Judas)
109.One day will Allah gather the messengers together, actually betrayed Jesus. (2) Even in the Canonical Gospels, so many of the
miracles are concerned with food and drink, e.g., the turning of the water into
and ask: "What was the response ye received (from wine (John, 2:1-11); the conversion of five loaves and two small fishes into food
men to your teaching)?" They will say: "We have no for 5,000 men (John 6:5-13), this being the on ly miracle recorded in all the four
knowledge: it is Thou Who knowest in full all that is Gospels; the miraculous number of fishes caught for food (Luke 5:4.11); the
hidden.(814)" cursing of the fig tree because it had no fruit (Matt. 21:18-19); the allegory of
eating Christ's flesh and drinking his blood (John 6:53-57). (3) Because the
814 A scene of the Day of Reckoning is put before us in graphic words, showing Samaritans would not receive Jesus into their village, the Disciples James and John
the responsibility and the limitations of the Prophets of Allah, sent to preach His wanted a fire to come down from heaven and consume them (Luke 9:54 ).
Message to men, with special reference to the Message of Jesus. The Messengers
are sent to preach the Truth. What fantastic forms the Message takes in men's 113.They said: "We only wish to eat thereof and satisfy
reactions to it was beyond their knowledge at the time, and beyond their
responsibility. (R). our hearts, and to know that thou hast indeed told us
the truth; and that we ourselves may be witnesses to
110. Then will Allah say: "O Jesus the son of Mary! the miracle."
Recount My favour(815) to thee and to thy mother.
Behold! I strengthened thee(816) with the holy spirit,
114. SaidJesus the son of Mary: "O Allah our Lord! Send
so that thou didst speak to the people in childhood us from heaven a table set (with viands),(826) that
and in maturity.(817) Behold! I taught thee the Book there may be for us - for the first and the last of us - a
and Wisdom,(818) the Law and the Gospel and solemn festival and a sign from thee; and provide for
behold! thou didst make(819) out of clay, the figure our sustenance,(827) for thou art the best Sustainer
of a bird, by My leave, and thou didst breathe into it (of our needs)."
77
826 The words of the Prayer seem to suggest the Last Supper, Cf. also the vision whilst I dwelt amongst them; when Thou didst take
of Peter in "The Acts of the Apostles," 10:9-16.
me up Thou wast the Watcher over them, and Thou art
827 As in Islam, so in Christ's Prayer, sustenance should be taken for both a witness to all things.(831)
physical and spiritual strength, especially the latter. "Give us this day our daily
bread" seems the rendering of a literalist whose attention was fixed too much on 830 Cf. 5:72 and n. 782.
bread. 831 Jesus here acknowledges that he was mortal, and that his knowledge was
limited like that of a mortal.
115. Allahsaid: "I will send it down unto you: But if any
of you after that resisteth faith, I will punish him with 118."If Thou dost punish them, they are Thy servant: If
a penalty such as I have not inflicted on any one Thou dost forgive them, Thou art the Exalted in power,
among all the peoples."(828) the Wise."(832)
828 It is a wicked generation that asks for Signs and Miracles. Usually they are not 832 The Master can justly punish His servants for disobedience: no one can say to
vouchsafed. But where they are, the responsibility of those who ask for them is Him nay, for He is high above all. But if He chooses to forgive. He in His wisdom
increased. If, after that, they reject faith, invent lies, and go after false gods or false sees things that we mortals cannot see. This is the limit of intercession that men of
ideals, their penalty will be worse than that of other people. How this works our God can make on behalf of sinners.
practically among those who call themselves Christians is exemplified in such
books as the late Mr. W.T. Stead's "If Christ Came to Chicago?" (R).
119. Allah will say: "This is a day on which the truthful
116. And behold! Allah will say: "O Jesus the son of Mary! will profit from their truth: theirs are gardens, with
rivers flowing beneath,- their eternal Home: Allah
Didst thou say unto men, worship me and my mother
well-pleased with them, and they with Allah. That is
as gods in derogation of Allah.?" He will say: "Glory to
the great salvation,(833) (the fulfilment of all
Thee! never could I say what I had no right (to say).
desires).
Had I said such a thing, thou wouldst indeed have
known it. Thou knowest what is in my heart, Thou I 833 Fawz = Felicity, happiness, achievement, salvation, the attainment or
know not what is in Thine. For Thou knowest in full all fulfilment of desires. What a beautiful definition of salvation or the end of life!-
that we should win Allah's good pleasure and that we should reach the stage at
that is hidden.(829) which His goods pleasure is all-in-all to us.
829 Jesus disclaims here any knowledge of the sort of things that are attributed to
him by those who take his name. The worship of Mary, though repudiated by the 120.To Allah doth belong the dominion of the heavens
Protestants, was widely spread in the earlier Churches, both in the East and the and the earth, and all that is therein, and it is He Who
West.
hath power over all things.
117. "Never said I to them aught except what Thou didst
command me to say, to wit, ´worship Allah, my Lord
and your Lord´;(830) and I was a witness over them
78
6. Al An'am (The Cattle)

In the name of Allah, Most 7. If We had sent unto thee a written (message) on
Gracious, Most Merciful. parchment,(839-A) so that they could touch it with
their hands, the Unbelievers would have been sure to
say: "This is nothing but obvious magic!"(840)
1. Praise be Allah, Who created the heavens and the 839-
839-A Qirtas , in the Prophet's life, could only mean "parchment," which was
earth, and made the darkness and the light. Yet those commonly used as writing material in Western Asia from the 2nd century B.C.
The word was derived from the Greek, Chartas (Cf. Latin, "Charta"). Paper, as we
who reject Faith hold (others) as equal,(834) with know it, made from rags, was first used by the Arabs after the conquest of
their Guardian-Lord.(835) Smarqand in 751 A.C. The Chinese had used it by the 2nd century B.C. The
Arabs introduced it into Europe; it was used in Greece in the 11th or 12th
834 'Adala has various meanings: (1) to hold something as equal to something
834
century, and in Spain through Sicily in the 12th century. The Papyrus, made from
else, as here; to balance nicely; (2) to deal justly, as between one party and
an Egyptian reed, was in Egypt as early as 2500 B.C. It gave place to paper in
another, 42:15; (3) to give compensation or reparation, or something as equivalent
Egypt in the 10th century (Cf. 17:93).
to something else, 6:70; (4) to turn the balance the right way, to give a right
disposition, to give a just bias or proportion, 82:7; (5) to turn the balance the 840 The materialists want to see actual physical material things before them, but if
wrong way, to swerve, to show bias, 4:135. such a thing came from an unusual source or expressed things they cannot
understand, they give it some name like magic, or superstition, or whatever name
835 The argument is threefold: (1) Allah created everything you see and know:
is in fashion, and they are not helped at all in attaining faith, because their "hearts
how can you then set up any of His own creatures as equal to Him? (2) He is your
are diseased" (2:10).
own Guardian-Lord; He cherishes and loves you, how can you be so ungrateful as
to run after something else? (3) Darkness and Light are to help you to distinguish
between the true from the false: how then can you confound the true God with 8. They say: "Why is not an angel sent down to him?" If
your false ideas and superstitions? There may also be a repudiation of the Duality we did send down an angel, the matter would be
of old Persian theology; Light and Darkness are not conflicting Powers; they are settled at once, and no respite would be granted
both creatures of Allah (Cf. 6:150).
them.(841)
2. He it is created(836) you from clay, and then decreed 841 Cf. 2:210. An angel is a heavenly being, a manifestation of Allah's glory,
a stated term(837) (for you). And there is in His invisible to men who live gross material lives. Such men are given plenty of respite
in which to turn in repentance to Allah and make themselves worthy of His light.
presence another determined term; yet ye doubt But if their prayer to see an angel were granted, it would do them no good, for
within yourselves! they would be destroyed as darkness is destroyed by light (see also 41:14).
836 After the general argument, the argument comes to man personally. Can such
a miserable creature, created from clay, put himself in opposition to his Creator? 9. If We had made it an angel, We should have sent him
And can man forget or doubt that he is here only for a short term of probation? as a man, and We should certainly have caused them
And then, after a period, comes the Day of Account before Allah. confusion in a matter which they have already covered
837 This life is a period of probation. The other term leads up to Judgement. with confusion.(842)
842 Supposing an angel should appear to their grosser senses, he could only do it
3. And He is Allah in the heavens and on earth. He in human form. In that case their present confused notions about spiritual life
knoweth what ye hide, and what ye reveal, and He would be still more confounded. They would say: "We wanted to see an angel,
knoweth the (recompense) which ye earn (by your and we have only seen a man!" (Cf. 17:93).
deeds).(838)
10. Mocked were (many) messengers before thee; but
838 It is folly to suppose that Allah only reigns in the heavens. He also reigns on their scoffers were hemmed in by the thing that they
earth. He knows all our secret thoughts and motives, and the real worth of all that
is behind what we care to show. It is by our deeds that He judges us; for our
mocked.(843)
deeds, whether good or evil, we shall get due recompense in due time. 843 (Cf. 13:32 and 36:30). "The scoffers were mocked by the thing that they
mocked" would express epigrammatic ally part of the sense, but not the whole.
4. But never did a single one of the signs of their Lord "Hemmed in" implies that the logic of events turned the tables, and as a man might
reach them, but they turned away therefrom. be besieged and surrounded by an enemy in war, and would be forced to
surrender, so these mockers will find that events would justify Truth, not them.
The mockers of Jesus-where were they when Titus destroyed Jerusalem ? The
5. And now they reject the truth when it reaches them: mockers who drove out Muhammad from Makkah-what was their plight when
but soon shall they learn the reality of what they used Muhammad came back in triumph and they sued for mercy- and he gave it to
to mock at. them! According to the Latin proverb, Great is truth, and must prevail.
6. See they not how many of those before them We did 11. Say: "Travel through the earth and see what was the
destroy?-(839) generations We had established on the end of those who rejected Truth."
earth, in strength such as We have not given to you -
for whom We poured out rain from the skies in 12. Say: "To whom belongeth all that is in the heavens
abundance, and gave (fertile) streams flowing and on earth?" Say: "To Allah. He hath inscribed for
beneath their (feet): yet for their sins We destroyed Himself (the rule of) Mercy.(844) That He will gather
them, and raised in their wake fresh generations (to you together for the Day of Judgment, there is no
succeed them). doubt whatever. It is they who have lost their own
souls, that will not believe.
839 Now comes the argument from history, looking backwards and forwards. If
we are so short-sighted or arrogant as to suppose that we are firmly established on 844 History, travel, human experience, all prove the Mercy of Allah and the law
the earth, secure in our privileges, we are reminded of much greater nations in the that without it those who reject Truth tend to lose their own souls and destroy
past, who failed in their duty and were wiped out. In their fate we must read our themselves, (Cf. 6:54 , 7:19 , and 5:66).
own fate, if we fail likewise! But those without faith, instead of facing facts squarely
"turn away therefrom."
79
13. Tohim belongeth all that dwelleth (or lurketh)(845) 20. Those to whom We have given the Book know this as
in the night and the day. For he is the one who they know(850) their own sons. Those who have lost
heareth and knoweth all things."(846) their own souls refuse therefore to believe.
845 Sakana = (1) to dwell; (2) to rest, to be still, to stop (moving), to lurk; (3) to be 850 Cf. 2:146 and n. 151. In both passages the pronoun translated "this" may
quiescent, as a letter which is not moved with a vowel. mean "him" and refer to Muhammad the Messenger of Allah, as some
Commentators think.
If we imagine Night and Day to be places, and each to have (dwelling in them)
things that are open and things that are concealed, things that move and things that
are still, things that are sounded and things that are quiescent, we get some idea of
21.Who doth more wrong than he who inventeth a lie
the imagery implied. The mystery of Time (which seems more abstract than against Allah or rejecteth His sings? But verily the
Space) is thus explained and illustrated by the idea of Place or Space, which also is wrong-doers never shall prosper.
a notion and not a concrete thing. But He Who has control of all these things is
the one true Allah. 22. One day shall We gather them all together: We shall
846 Throughout this section we have a sort of implied dialogue, of which one part say to those who ascribed partners (to Us): "Where
is understood from the other part, which is expressed. In verse 11, we might have are the partners whom ye (invented and) talked
an imaginary objector saying: "Why go back to the past?" The answer is: "Well about?"
travel through the world, and see whether it is not true that virtue and godliness
exalt a nation, and the opposite are causes of ruin. Both the past and the present
prove this." In verse 12 the objector may say: "But you speak of Allah's power?"
23. There will then be (left) no subterfuge for them(851)
The man of God replies: "Yes, but Mercy is Allah's own attribute, and knowledge but to say: "By Allah our Lord, we were not those who
and wisdom beyond what man can conceive." joined gods with Allah."
851 Fitnah has various meanings, from the root idea of "to try, to test, to tempt;"
14. Say: "Shall I take for my protector any other than
e.g., (1) a trial or temptation, as in 2:102; (2) trouble, tumult, oppression,
Allah, the Maker of the heavens and the earth? And He persecution, as in 2:191, 193, 217; (3) discord, as in 3:7. (4) subterfuge, an answer
it is that feedeth but is not fed."(847) Say: "Nay! but I that amounts to-a sedition, and excuse founded on a falsehood, as here. Other
am commanded to be the first of those who bow to shades of meaning will be noticed as they occur. Those who blasphemed Allah in
Allah (in Islam), and be not thou of the company of imagining false gods will now see the vanity of their imaginations for themselves.
What answer can they give now? In their perversity they will deny that they ever
those who join gods with Allah." entertained the notion of false gods.
847 Feedeth but is not fed: true both literally and figuratively. To Allah we owe
the satisfaction of all needs, but He is independent of all needs, (Cf. 7:19 and 5:66 24. Behold! how they lie against their own souls! But the
and notes). (lie) which they invented will leave them(852) in the
lurch.
15. Say: "I would, if I disobeyed my Lord, indeed have
fear of the penalty of a Mighty Day. 852 The lies which they used to tell have now "wandered" from the channels which
they used to occupy, and left the liars in the lurch. In denying the indubitable fact
that they took false gods, they admit the falsity of their notions and thus are
16. "On that day, if the penalty is averted from any, it is practically convicted out of their own mouths (Cf. 28:75).
due to Allah.s mercy; And that would be (Salvation),
the obvious fulfilment of all desire.(848) 25.Of them there are some who (pretend to) listen to
848 We continue the implied dialogue suggested in n. 846. In verse 14, the thee; but We have thrown veils on their hearts, So
objector might say: "But we have other interests in life than religion and Allah." they understand it not,(852-A) and deafness in their
"No," says the man of God. "My Creator is the one and only Power whose ears; if they saw every one of the signs, not they will
protection I seek; and I strive to be first in the race." In verse 15, the objector believe in them; in so much that when they come to
suggests: "Enjoy the good things of this life; it is short." The answer is: "The
Hereafter is more real to me, and promises the true fulfilment of all desire;
thee, they (but) dispute with thee; the Unbelievers
happiness or affliction comes not from the fleeting pettinesses or illusions of this say: "These are nothing but tales of the ancients."
life, but from the power and wisdom of Allah." In verse 19, the objector makes his
852-A lt =The Qur'an.
852-
final splash: "What evidence is there for all this?" The reply is: "I know it is true for
Allah's voice is within me, and my living Teacher awakens that voice; and there is
the Book of Inspiration. Allah is one, and there is none other besides." 26. Othersthey keep away from it, and themselves they
keep away; but they only destroy their own souls, and
17. "IfAllah touch thee with affliction, none can remove they perceive it not.
it but He; if He touch thee with happiness, He hath
power over all things.(849) 27.If thou couldst but see when they are confronted
with the Fire! They will say: "Would that we were but
849 The vulgar worship false gods out of fear that they would harm them or hope
that they would confer some benefit on them. These false gods can do neither. All
sent back! Then would we not reject the signs of our
power, all goodness is in the hands of Allah. All else is pretence or illusion. Lord, but would be amongst those who believe!"
18."He is the irresistible, (watching) from above over 28.Yea, in their own (eyes) will become manifest what
His worshippers; and He is the Wise, acquainted with before they concealed. But if they were returned, they
all things." would certainly relapse to the things they were
forbidden, for they are indeed liars.(853)
19. Say: "What thing is most weighty in evidence?" Say: 853 Their falsity was not due to want of knowledge, but to perversity and
"(Allah) is witness between me and you; This Qurán selfishness. In their hearts was a disease ( 2:10 ): therefore neither their
hath been revealed to me by inspiration, that I may understanding, nor their ears, nor their eyes do their proper work. They twist what
warn you and all whom it reaches. Can ye possibly they see, hear, or are taught, and go deeper and deeper into the mire. The
deceptions which they used to practise on other people will, before the Seat of
bear witness that besides Allah there is another Judgement, become clear in their own eyes ( Cf. 26:97 and 35:37)
Allah." Say: "Nay! I cannot bear witness!" Say: "But in
truth He is the one Allah, and I truly am innocent of 29.And they (sometimes) say: "There is nothing except
(your blasphemy of) joining others with Him." our life on this earth, and never shall we be raised up
again."
80
30.If thou couldst but see when they are confronted 38. There is not an animal (that lives) on the earth, nor a
with their Lord! He will say: "Is not this the truth?" being that flies on its wings, but (forms part of)
They will say: "Yea, by our Lord!" He will say: "Taste communities like you.(859) Nothing have we omitted
ye then the penalty, because ye rejected Faith." from the Book, and they (all) shall be gathered to
their Lord in the end.
31. Lost indeed are they who treat it as a falsehood that
859 "Animals living on the earth" include those living in the water-fishes, reptiles,
they must meet Allah,- until on a sudden the hour is crustaceans, insects, as well as four-footed beasts. Life on the wing is separately
on them, and they say: "Ah! woe unto us that we took mentioned. "Ta'ir," which is ordinarily translated as "bird," is anything that flies,
no thought of it"; for they bear their burdens(854) on including mammals like bats. In our pride we may exclude animals from our
their backs, and evil indeed are the burdens that they purview, but they all live a life, social and individual, like ourselves, and all life is
subject to the Plan and Will of Allah. In 6:59 we are told that not a leaf falls but by
bear? His Will, and things dry and green are recorded in His Book. In other words they
854 Grievous is the burden of sins which the wicked will bear on their backs when all obey His archetypal Plan, the Book which is also mentioned here. They are all
they become conscious of them. Some commentators personify sins as ugly answerable in their several degrees to His Plan ("shall be gathered to their Lord in
demons riding on the backs of men, while the men's good deeds become the the end"). This is not Pantheism: it is ascribing all life, activity, and existence to the
strong and patient mounts which will carry the men on their backs. If the good Will and Plan of Allah.
deeds are few and the sins many, the man and his good deeds will be crushed
under the load of the Evil which they carry (Cf. 20:101). 39. Those who reject our sings are deaf and dumb-(860)
in the midst of darkness profound: whom Allah
32. What is the life of this world but play and willeth, He leaveth to wander: whom He willeth, He
amusement?(855) But best is the home in the placeth on the way that is straight.
hereafter, for those who are righteous. Will ye not
860 The limited free will of man makes a little difference. If he sees the Signs but
then understand? shuts his ears to the true Message, and refuses (like a dumb thing) to speak out the
855 Play and amusement are for preparing our minds for the serious things of life: Message which all Nature proclaims, then according to the Plan (of his limited
in themselves they are not serious. So this life is a preparation for the Eternal free will) he must suffer and wander, just as, in the opposite case, he will receive
Home to which we are going, which is far more important than the ephemeral race and salvation.
pleasures which may possibly seduce us in this life (Cf. 29:64, 47:36, and 57:20).
40. Say: "Think ye to yourselves, if there come upon you
33. We know indeed the grief which their words do cause the wrath of Allah, or the Hour (that ye dread), would
thee: It is not thee they reject: it is the signs of Allah, ye then call upon other than Allah.- (reply) if ye are
which the wicked contemn. truthful!
34. Rejected were the messengers before thee: with 41. "Nay,-On Him would ye call, and if it be His will, He
patience and constancy they bore their rejection and would remove (the distress) which occasioned your
their wrongs, until Our aid did reach them: there is call upon Him, and ye would forget (the false gods)
none that can alter the words (and decrees) of Allah. which ye join with Him!"
Already hast thou received some account of those
messengers. 42.Before thee We sent (messengers) to many nations,
and We afflicted the nations with suffering and
35. If their spurning is hard on thy mind, yet if thou wert adversity, that they might learn humility.
able to seek a tunnel in the ground or a ladder to the
skies and bring them a sign-(856) (what good?). If it 43. When the suffering reached them from us, why then
were Allah.s will, He could gather them together unto did they not learn humility?(861) On the contrary
true guidance: so be not thou amongst those who are their hearts became hardened, and Satan made their
swayed by ignorance (and impatience)! (sinful) acts seem alluring to them.
856 There were many Signs of a divine mission in the Prophet's life and in the 861 Sorrow and suffering may (if we take diem rightly) turn out to be the best gifts
Message which he delivered. If these did not convince the Unbelievers, was it not of Allah to us. According to the Psalms (94:12). "Blessed is the man whom Thou
vain to seek a miraculous Sign from the bowels of the earth or by a visible ascent chastenest, O Lord!" Through suffering we learn humility, the antidote to many
to the skies? If in the Prophet's eagerness to get all to accept his Message he was vices and the fountain of many virtues. But if we take them the wrong way, we
hurt at their callousness, active opposition, and persecution of him, he is told that grumble and complain, we become fainthearted; and Satan gets his opportunity to
a full knowledge of the working of Allah's Plan would convince him that exploit us by putting forward the alluring pleasures of his Vanity Fair.
impatience was misplaced. This was in the days of persecution before the Hijrah.
The history in Madinah and after shows how Allah's truth was ultimately and 44. But when they forgot the warning they had received,
triumphantly vindicated. Who among the sincere devotees of Muhammad can fail
to read 6:33 -35 without tears in his eyes?
We opened to them the gates of all (good)
things,(862) until, in the midst of their enjoyment of
36. Those who listen (in truth),(857) be sure, will Our gifts, on a sudden, We called them to account,
accept: as to the dead, Allah will raise them up; then when lo! they were plunged in despair!
will they be turned unto Him. 862 Learning the inner truth of ourselves and the world presupposes a certain
advanced stage of sensitiveness and spiritual development. There is a shallower
857 There is a double meaning here. (1) If people listen to truth sincerely and stage, at which prosperity and the good things of life may teach us sympathy and
earnestly, they must believe; even if the spiritual faculty is dead. Allah will by His goodness and cheerfulness like that of Mr. Cheeribyles in Dickens. In such cases
grace revive it and they will come to Him, if they really try earnestly to understand. the Message takes root. But there is another type of character which is puffed up
(2) The sincere will believe; but those whose hearts are dead will not listen, yet in prosperity. For them prosperity is a trial or even a punishment from the higher
they cannot escape being brought to the Judgement Seat before Him. point of view. They go deeper and deeper into sin, until they are pulled up of a
sudden and then instead of being contrite they merely become desperate.
37. They say: "Why is not a sign sent down to him from
his Lord?" Say: "(Allah) hath certainly power to send 45.Of the wrong-doers the last remnant was cut off.
down a sign: but most of them understand not.(858) Praise be to Allah, the Cherisher of the worlds.(863)
858 Signs are all around them, but they do not understand. If they want a 863 Allah's punishment of wrongdoers is a measure of justice, to protect the true
particular Sign to suit their gross ignorance, they will not be humoured, for they and righteous from their depredations and maintain His righteous decrees. It is an
can always pick holes in anything that descent to their level.
81
aspect of His character which is emphasized by the epithet "Cherisher of the from Muhammad as he was himself poor, and he had nothing to gain from them
Worlds" (Cf. 30:59) as they had no influence. But that was no reason for turning them away; indeed
their true sincerity entitled them to precedence over worldly men in the kingdom
46.Say: "Think ye, if Allah took away your hearing and of Allah , Whose justice was vindicated in Muhammad's daily life in this as in
other things. If their sincerity was in any way doubtful, it involved no responsibility
your sight, and sealed up(864) your hearts, who - a for the Preacher.
god other than Allah - could restore them to you?" See
how We explain the signs by various (symbols); yet 53.Thus did We try some of them by comparison(872)
they turn aside. with others, that they should say: "Is it these then
864 Cf. 2:7 n. 31, and 10:74. that Allah hath favoured from amongst us?" Doth not
Allah know best those who are grateful?
47.Say: "Think ye, if the punishment of Allah comes to
872 Pursue the argument of the last note. The influential people who were not
you, whether suddenly or openly,(865) will any be given precedence over the poor and humble but sincere disciples, were on their
destroyed except those who do wrong? trial as to their spiritual insight. Their temptation was to say (and they said it in
scorn): "We are much greater than they: has Allah then selected these lowly
865 Suddenly = without warning. Openly - with many warnings, even to the people for His teaching?" But that was so. And Allah knew best those who were
sinners, though they heed them not. As to those who understand and read the grateful to Him for His guidance.
signs of Allah, they could always tell that all wrongdoing must eventually have its
punishment But it will affect the wrongdoers, not the righteous. It is justice, not
revenge.
54.When those come to thee who believe in Our signs,
Say: "Peace be on you:(873) Your Lord hath inscribed
48. We send the messengers only to give good for Himself (the rule(874) of) mercy: verily, if any of
news(866) and to warn: so those who believe and you did evil in ignorance, and thereafter repented, and
mend (their lives),- upon them shall be no fear, nor amend (his conduct), lo! He is Oft- forgiving, Most
shall they grieve. Merciful.
866 The Prophets are not sent to cancel man's limited free will. They are sent to 873 The humble who had sincere faith, were not only not sent away to humour
preach and teach-to preach hope to the repentant ("good news"), and to warn the the wealthy: they were honoured and were given a special salutation, which has
rebellious of the Wrath to come (Cf. 11:31 ). become the characteristic salutation in Islam: "Peace be on you"-the word peace,
"salam" having special affinity with the word "Islam." In words they are given the
salutation; in life they are promised Mercy by the special grace of Allah.
49. But those who reject our signs,- them shall
punishment touch, for that they ceased not from 874 Cf. 6:12 .
transgressing.
55. Thus do We explain the signs in detail: that the way
50. Say: "I tell you not that with me are the treasures of of the sinners may be shown up.(875)
Allah,(867) nor do I know what is hidden, nor do I tell 875 If the way of the sinners (in jealousy and worldly pride) is shown up, and
you I am an angel. I but follow what is revealed to details are given how to honour the truly sincere, it forms the best illustration of
me." Say: "can the blind be held equal to the the teaching of Allah, (Cf. 3:28 , 7:32 , and 7:174).
seeing?"(868) Will ye then consider not?
56. Say:(876) "I am forbidden to worship those - others
867 Literally, it might mean that the men of Allah are not like vulgar soothsayers,
who pretend to reveal hidden treasures, or peer into the future, or claim to be than Allah - whom ye call upon." Say: "I will not
something of a different nature from men. But the meaning is wider: they deal out follow your wain desires: If I did, I would stray from
Allah's great treasures of truth, but the treasures are not theirs, but Allah's; they the path, and be not of the company of those who
have greater insight into the higher things, but that insight is not due to their own receive guidance."
wisdom, but to Allah's inspiration; they are of the same flesh and blood with us,
and the sublimity of their words and teachings arises through Allah's grace-to them 876 There are a number of arguments now put forward against the Makkans who
and to those who hear them. refused to believe in Allah's Message. Each argument is introduced with the word
"Say." Here are the first four: (1)I have received Light and will follow it; (2) I prefer
868 Therefore compare not the men of Allah ("the seeing") with ordinary men my Light to your vain desires; (3) your challenge-"if there is a God, why does He
("the blind"). The men of Allah, although they be but men, have the higher light not finish the blasphemers at once?"-it is not for me to take up; punishment rests
with them; therefore do not exact of them petty ephemeral services. Though they with Allah; (4) if it rested with me, it would be for me to take up your challenge; all
are men, they are not as other men, and are entitled to reverence. I know is that Allah is not unacquainted with the existence of folly and
wickedness, and many other things besides, that no mortal can know; you can see
51. Give this warning to those(869)in whose (hearts) is little glimpses of His Plan, and you can be sure that He will not be tardy in calling
the fear that they will be brought (to judgment) you to account, (Cf. 6:63 and 6:71).
before their Lord: except for Him they will have no
protector nor intercessor: that they may guard
57. Say: "For me, I (work) on a clear sign from my Lord,
(against evil). but ye reject Him. What ye(877) would see hastened,
is not in my power. The command rests with none but
869 There are some men, sinners, who yet believe in Judgement; let them be Allah. He declares the truth, and He is the best of
warned of their personal responsibility to guard against evil; let them not rely upon
protectors or intercessors before Allah; their sins can only be forgiven by Allah's
judges."
own Mercy. 877 What ye would see hastened: what ye, deniers of Allah, are so impatient
about, the punishment which ye mockingly say does not come to you. (Cf. 8:6).
52. Sendnot away those who call on their Lord morning
and evening, seeking His face.(870) In naught art 58.Say: "If what ye would see hastened were in my
thou accountable for them, and in naught are they power, the matter would be settled at once between
accountable for thee,(871) that thou shouldst turn you and me.(878) But Allah knoweth best those who
them away, and thus be (one) of the unjust. do wrong."
870 Face: wajh: see 2:112, n. 114, and 18:28 . (R). 878 The Messenger of Allah is not here to settle scores with the wicked. It is not a
matter between them and him. It is a matter between them and Allah; he is only a
871 Some of the rich and influential Quray sh thought it beneath their dignity to warner against sin, and a declarer of the gospel of salvation.
listen to Muhammad's teaching in company with the lowly disciples, who were
gathered round him. But he refused to send away these lowly disciples, who were
sincere seekers after Allah. From a worldly point of view they had nothing to gain
59. With Him are the keys(879) of the unseen, the
treasures that none knoweth but He. He knoweth
82
whatever there is on the earth and in the sea. Not a 64. Say "It is Allah that delivereth you from these and all
leaf doth fall but with His knowledge: there is not a (other) distresses: and yet ye worship false gods!"
grain in the darkness (or depths) of the earth, nor
anything fresh or dry (green or withered), but is 65. Say: "He hath power to send calamities(888) on you,
(inscribed) in a record(880) clear (to those who can from above and below, or to cover you with confusion
read). in party strife, giving you a taste of mutual vengeance
879 Mafatih: Plural of either miftah - a key, or miftah = a treasure. Both meanings - each from the other." See how We explain the signs
are implied, and I have accordingly put them both in my translation. by various (symbols);(889) that they may understand.
880 This is the mystic Record, the archetypal Plan, the Eternal Law, according to 888 Calamities from above and below: such as storms and blizzards, torrential
which everything seen and unseen is ordered and regulated. The simplest things in rain, etc., or earthquakes, floods, landslides, etc (Cf. 29:55).
Nature are subject to His Law. The fresh and the withered, the living and the
lifeless-nothing is outside the Plan of His Creation (Cf. 11:6 and 57:4). (R). 889 Cf. 6:46, where this refrain commences the argument now drawing to a close
(see also 6:105).
60. It is He who doth take your souls by night, and hath
knowledge of all that ye have done by day: by day
66. But thy people reject this, though it is the truth. Say:
doth He raise you up again; that a term appointed be "Not mine is the responsibility for arranging your
fulfilled; In the end unto Him will be your return;(881) affairs;(890)
then will He show you the truth of all that ye did. 890 At the date of this revelation, the Messenger's people had as a body not only
rejected Allah's truth, but were persecuting it. The Messenger's duty was to deliver
881 As the rest of His Creation is subject to His Law and Plan, so is man's life in his Message, which he did. He was not responsible for their conduct. But he told
every particular and at every moment, awake or asleep. The mystery of Sleep-"the them plainly that all warnings from Allah had their time limit, as they would soon
twin brother of death"-is called the taking of our soul by Him, with the record of find out. And they did find out within a very few years. For the leaders of the
all we have done in our waking moments, and this record sometimes appears to us resistance came to an evil end, and their whole system of fraud and selfishness was
in confused glimpses in dreams. By day we awaken again to our activities, and so it destroyed, to make room for the purer Faith of Islam. Apart from that particular
goes on until we fulfil the term of our life appointed for this earth. Then comes application, there is the more general application for the present time and for all
the other Sleep (death), with the longer record of our Day (life); and then, in the time.
end comes the Resurrection and Judgement, at which we see everything clearly
and not as in dreams, for that is the final Reality (Cf. 39:42)
67.For every message is a limit of time, and soon shall
61. He is the irresistible, (watching) from above over His ye know it."
worshippers, and He sets guardians(882) over you. At
length, when death approaches one of you, Our
68. When thou seest men engaged in vain discourse
about Our signs, turn away from them unless they
angels(883) take his soul, and they never fail in their
turn to a different(891) theme. If Satan ever makes
duty.
thee forget, then after recollection, sit not thou in the
882 Guardians: most Commentators understand this to mean guardian angels. company of those who do wrong.
The idea of guardianship is expressed in a general term. Allah watches over us
and guards us, and provides all kinds of agencies, material, moral, and spiritual, to 891 Cf. ; 4:140. If in any gathering truth is ridiculed, we must not sit in such
help our growth and development, keep us from harm, and bring us nearer to our company. If we find ourselves in it, as soon as we realise it, we must show our
Destiny. disapproval by leaving.
883 Angels the word used is rusul, the Sent Ones—the same word as for human 69. On their account no responsibility falls on the
Messengers sent by Allah to teach mankind. The agents who come to take our
souls at death are accurate in the performance of their duty. They come neither righteous,(892) but (their duty) is to remind them,
before nor after their appointed time, nor do they do it in any manner other than that they may (learn to) fear Allah.
that fixed by the Command of Allah.
892 Every man is responsible for his own conduct But the righteous have two
duties: (1) to protect themselves from infection, and (2) to proclaim Allah's truth,
62.Then are men returned unto Allah, their protector, for even in the most unlikely circumstances, it is possible that it may have some
the (only) reality: Is not His the command,(884) and effect. (R).
He is the swiftest in taking account.
884 The Reality: Al Haqq, the Truth, the only True One. The point is that our
70. Leave alone those who take their religion to be mere
illusions of the life of this lower world now vanish, when we are rendered back to play and amusement,(893) and are deceived by the
Allah, from Whom we came. And now we find that far from the results of our life of this world. But proclaim (to them) this (truth):
actions being delayed, they follow more swiftly than we can express in terms of that every soul delivers itself to ruin by its own
Time. Here is the answer to the taunt of those who were impatient of the working acts:(894) it will find for itself no protector or
of Allah's Plans ( 6:57 -58). (R).
intercessor except Allah. if it offered every ransom,
63. Say:(885) "Who is it that delivereth you from the (or reparation), none will be accepted: such is (the
end of) those who deliver themselves to ruin by their
dark recesses(886) of land and sea, when ye call upon
own acts: they will have for drink (only) boiling water,
Him in humility and silent terror:(887) Íf He only
and for punishment, one most grievous: for they
delivers us from these (dangers), (we vow) we shall
persisted in rejecting Allah.
truly show our gratitude´.?"
893 Cf. 6:32 , where we are told that the life of this world is mere play and
885 In continuation of the four heads of argument referred to in n. 876, we have amusement, and Religion and the Hereafter are the serious things that require our
three more heads here in 6:63-65: (5) your calling upon Him in times of danger attention. Worldly people reverse this, because they are deceived by the
shows that in the depths of your hearts you feel His need; (6) Allah's Providence allurements of this life. But their own acts will find them out.
saves you, and yet you ungratefully run after false gods; (7) it is not only physical
calamities that you have to fear; your mutual discords and vengeances are even 894 We must never forget our own personal responsibility for all we do, or
more destructive, and only faith in Allah can save you from them (Cf. 6:71). deceive ourselves by the illusion of vicarious atonement.
886 Zulumat: dark recesses, terrible lurking dangers, as in deserts or mountains,
or forests, or seas. 71.Say:(895) "Shall we indeed call on others besides
Allah,- things that can do us neither good nor harm,-
887 There are two readings, but they both ultimately yield the same meaning. (1)
Khufyatan, silently, secretly, from the depth of your inner heart, suggesting
and turn on our heels after receiving guidance from
unspeakable terror. (2) Khifatan, out of terror or fear or reverence, as in 7:205. Allah. - like one whom the evil ones have made into a
83
fool, wandering bewildered through the earth, his appearances! This is not Allah! At that stage you begin to search for something
more reliable than appearances to the eye in the darkness of the night You ask for
friends calling, come to us´, (vainly) guiding him to
guidance from Allah. (R).
the path." Say: "(Allah)´s guidance is the (only)
guidance, and we have been directed to submit 78. When he saw the sun rising in splendour, he said:
ourselves to the Lord of the worlds;- "This is my Lord; this is the greatest (of all)." But
895 In continuation of the seven heads of argument referred to in nn. 876 and when the sun set, he said: "O my people! I am indeed
885, we have here the final two heads: (8) who would, after receiving guidance free from your (guilt) of giving partners to Allah.(900)
from the living, eternal God, turn to lifeless idols? To do so would indeed show
that we were made into fools, wandering to a precipice; (9) therefore accept the 900 The next stage in the allegory is the sun. You are in the open light of Day.
only true guidance, the guidance of Allah, and obey His Law, for we shall have to Now you have the right clue. You see the biggest object in the heavens. But is it
answer before His Judgement Seat. the biggest? There are thousands of stars in the universe bigger than the sun. And
every day the sun appears and disappears from your sight. Such is not God who
72. "To establish regular prayers and to fear Allah. for it created you and all these wonderful works of His. What folly to worship creatures,
when we might turn to the true God? Let us abjure all these follies and proclaim
is to Him that we shall be gathered together." the one true God.
73. It is He who created the heavens and the earth in 79. "For me, I have set my face, firmly and truly, towards
true (proportions):(896) the day He saith, "Be," Him Who created the heavens and the earth, and
behold! it is. His word is the truth. His will be the never shall I give partners to Allah."
dominion the day the trumpet will be blown. He
knoweth the unseen as well as that which is open. For 80. His people disputed(901) with him. He said: "(Come)
He is the Wise, well acquainted (with all things). ye to dispute with me, about Allah, when He (Himself)
896 (Cf. 29:44). The argument mounts up here, leading to the great insight of hath guided me? I fear not (the beings) ye associate
Abraham the true in faith, who did not stop short at the wonders of nature, but with Allah. Unless my Lord willeth, (nothing can
penetrated "from nature up to nature's God." Allah not only created the heavens happen). My Lord comprehendeth in His knowledge all
and the earth: with every increase of knowledge we see in what true and perfect things. Will ye not (yourselves) be admonished?
proportions all Creation is held together. Creatures are subject to Time, but the
Creator is not: His word is the key that opens the door of existence. It is not only 901 The story of Abraham is highly instructive for all men in quest of truth. If
the starting point of existence, but the whole measure and standard of Truth and spiritual enlightenment goes so far as to take a man beyond his ancestral worship,
Right (Cf. 1 4:93). There may possibly be, to our sight in this great world, people will come to dispute with him. They will frighten him with the dire
aberrations of human or other wills, but the moment the trumpet sounds for the consequences of his dissent. What does he care? He has found the truth. He is
last day, His Judgement Seat will, with perfect justice, restore the dominion of free from superstitious fears, for has he not found the true God, without Whose
Right and Reality. For His Knowledge and Wisdom cover all reality. Will nothing can happen? On the contrary, he knows that it is the godless who
have just grounds for fear. And he offers admonition to them, and arguments that
74. Lo! Abraham said to his father Azar: "Takest thou should bring them the clearness of truth instead of the vagueness and mystery of
superstition-the security of Faith instead of the haunting fear of those who have no
idols for gods? For I see thee and thy people in
clear guidance. (R).
manifest error."
75.So also did We show(897) Abraham the power and

81."How should I fear (the beings) ye associate with
Allah, when ye fear not to give partners to Allah
the laws of the heavens and the earth, that he might
without any warrant having been given to you? Which
(with understanding) have certitude.
of (us) two parties hath more right to security? (tell
897 Now comes the story of Abraham. He lived among the Chaldeans, who had me) if ye know.
great knowledge of the stars and heavenly bodies. But he got beyond that physical
world and saw the spiritual world behind. His ancestral idols meant nothing to
him. That was the first step. But Allah took him many degrees higher. Allah
82. "It is those who believe and confuse not their beliefs
showed him with certitude the spiritual glories behind the magnificent powers and with wrong(901-A) - that are (truly) in security, for
laws of the physical universe. they are on (right) guidance."
901-
901-A The word "wrong" here refers to ascribing partners to Allah as has been
76. When the night covered him over, He saw a star: He stated by the Prophet (peace be on him) in his explanation of the verse. [Eds.].
said: "This is my Lord." But when it set, He said: "I
love not those that set."(898) 83.That was the reasoning about Us, which We gave to
898 This shows the stages of Abraham's spiritual enlightenment It should not be Abraham (to use) against his people:(902) We raise
supposed that he literally worshipped stars or heavenly bodies. Having seen whom We will, degree after degree: for thy Lord is full
through the folly of ancestral idol worship, he began to see the futility of of wisdom and knowledge.
worshipping distant beautiful things that shine, which the vulgar endue with a
power which does not reside in them. A type of such is a star shining in the 902 The spiritual education of Abraham raised him many degrees above his
darkness of the night. Superstition might read fortunes in it, but truer knowledge contemporaries, and he was expected to use that knowledge and dignity for
shows that it rises and sets according to laws whose author is Allah. And its light is preaching the truth among his own people.
extinguished in the broader light of day. Its worship is therefore futile. It is not a
Power, much less the Supreme Power. 84. We gave him Isaac and Jacob: all (three) we
According to some commentators the whole thrust of Abraham's reasoning in guided:(903) and before him, We guided Noah,(904)
verses 76-78 is directed against the superstitious beliefs of his people and and among his progeny, David, Solomon, Job, Joseph,
demonstrates the folly of worshipping stars and other heavenly bodies. As such his Moses, and Aaron: thus do We reward those who do
statements may be seen as premises of his arguments against Polytheism rather good:
than as stages in his spiritual enlightenment. (R).
903 We have now a list of eighteen Prophets in four groups, covering the great
77.When he saw the moon rising in splendour, he said: Teachers accepted among the three great religions based on Moses, Jesus, and
Muhammad. The first group to be mentioned is that of Abraham, his son Isaac,
"This is my Lord." But when the moon set, He said: and Isaac's son, Jacob. Abraham was the first to have a Book. His Book is
"unless my Lord guide me, I shall surely be among mentioned in Q. 87:19, though it is now lost. They were therefore the first to
those who go astray."(899) receive Guidance in the sense of a Book.
899 The moon, though it looks bigger and brighter than the star, turns out on 904 In the second group, we have the great founders of families, apart from
closer knowledge, not only to set like the star, but to change its shape from hour to Abraham, viz., Noah, of the time of the Flood; David and Solomon, the real
hour, and even to depend for its light on some other body! How deceptive are establishers of the Jewish monarchy; Job, who lived 140 years, saw four
84
generations of descendants, and was blessed at the end of his life with large the will to guide mankind, seeing that He is Omnipotent and the Source of all
pastoral wealth (Job 42:16, 12); Joseph, who as Minister of State did great things in good? If you say that guidance comes, not through an inspired book or man, but
Egypt and was the progenitor of two Tribes; and Moses and Aaron, the leaders of through our general intelligence, we point to the spiritual ignorance of "you and
the Exodus from Egypt. They led active lives and are called "doers of good." your ancestors" the sad spiritual darkness of men and nations high in the
intellectual scale.
85. And Zakariya and Yahya(905) and Jesus and Elias: all 910 Cf. 5:47 and n. 750, and 5:49 . In those passages Guidance (in practical
in the ranks of the righteous: conduct) is put before Light (or spiritual insight), as they refer to ordinary or
average men. Here Light (or spiritual insight) is put first as the question is: does
905 The third group consists not of men of action, but Preachers of Truth, who Allah send inspiration?
led solitary lives. Their epithet is: "the Righteous." They form a connected group
round Jesus. Zakariya was the father of John the Baptist, the precursor of Jesus ( 911 The Message to Moses had unity: it was one Book. The present Old
3:37 -41); and Jesus referred to John the Baptist as Elias: "this is Elias, which was Testament is a collection of odd books ("sheets") of various kinds: see Appendix
to come" (Matt. 11:14 ); and Elias is said to have been present and talked to Jesus II, end of S. 5. In this way you can make a show, but there is no unity, and much
at the Transfiguration on the Mount (Matt. 17:3). Elias is the same as Elijah (Cf. of the spirit of the original is lost or concealed or overlaid. The same applies to
37:123). (R). the New Testament: see Appendix III, after Appendix II.
86. And Ismaíl and Elisha,(906) and Jonas, and Lot: and 92. And this is a Book which We have sent down,
to all We gave favour above the nations: bringing blessings,(912) and confirming (the
906 This is the last group, described as those "favoured above the nations." It revelations) which came before it: that thou mayest
consists of four men who had all great misfortunes to contend with, and were warn the mother(913) of cities and all around her.
concerned in the clash of nations, but they kept in the path of Allah, and came Those who believe in the Hereafter believe in this
through above the clash of nations. Isma'il was the eldest son of Abraham; when (Book), and they are constant in guarding their
he was a baby, he and his mother had nearly died of thirst in the desert round
Makkah; but they were saved by the well of Zamzam, and he became the founder
prayers.(914)
of the new Arab nation. Elisha (Al Yasa') succeeded to the mantle of the Prophet 912 Mubarak blessed, as having received Allah's blessing; bringer of blessings to
Elijah (same as Elias, see last note); he lived in troublous times for both the Jewish others, as having been blessed by Allah. Allah's highest blessing is the Guidance
kingdoms (of Judah and Israel ); there were wicked kings, and other nations were and Light which the Book brings to us, and which brings us nearer to Him.
pressing in on them; but he performed many miracles, and some check was given
to the enemies under his advice. The story of Jonah (Yunus) is well-known: he was 913 Mother of Cities: Makkah, now the Qiblah and Centre of Islam. If this verse
swallowed by a fish or whale, but was saved by Allah's mercy: through his was (like the greater part of the Chapter) revealed in Makkah before the Hijrah,
preaching, his city ( Nineveh ) was saved (10:98). Lot was a contemporary and and before Makkah was made the Qiblah of Islam, Makkah was nonetheless the
nephew of Abraham: when the city of Sodom was destroyed for its wickedness, he Mother of Cities, being traditionally associated with Abraham and with Adam and
was saved as a just man (7:80-84). Eve (see 2:125, and n. 217 to 2:197).
All round Makkah: would mean, the whole world if we look upon Makkah as the
87. (To them) and to their fathers,(907) and progeny and Centre.
brethren: We chose them, and we guided them to a
straight way. 914 An earnest study of the Qur'an is true worship; so is Prayer, and so are all
deeds of goodness and charity.
907 1 take verse 87 to refer back to all the four groups just mentioned.
93. Who can be more wicked than one who inventeth a
88. This is the guidance of Allah. He giveth that guidance lie against Allah, or saith, "I have received
to whom He pleaseth, of His worshippers. If they were inspiration," when he hath received none, or (again)
to join other gods with Him, all that they did would be who saith, "I can reveal the like of what Allah hath
vain for them. revealed"? If thou couldst but see how the wicked (do
fare) in the flood of confusion at death! - the angels
89. These were the men to whom We gave the Book, and stretch forth their hands, (saying),"Yield up your
authority, and prophethood: if these (their souls:(915) this day shall ye receive your reward,- a
descendants) reject them,(908) Behold! We shall penalty of shame, for that ye used to tell lies against
entrust their charge to a new people who reject them Allah, and scornfully to reject of His signs!"
not.
915 Yield up your souls: or "get your souls to come out of your bodies." The
908 Them, i.e., the Book, and Authority and Prophethood. They were taken wicked, we may suppose, are not anxious to part with the material existence in
away from the other People of the Book and entrusted to the Holy Prophet their bodies for the "reward" which in irony is stated to be there to welcome them.
Muhammad and his People.
94."And behold! ye come to us bare and alone as We
90. Those were the (prophets) who received Allah.s created you for the first time:(916) ye have left
guidance: Copy the guidance they received; Say: "No behind you all (the favours) which We bestowed on
reward for this do I ask of you: This is no less than a you: We see not with you your intercessors whom ye
message for the nations." thought to be partners in your affairs: so now all
relations between you have been cut off, and your
91.No just estimate of Allah(909) do they make when (pet) fancies have left you in the lurch!"(917)
they say: "Nothing doth Allah send down to man (by
way of revelation)" Say: "Who then sent down the 916 Some of the various ideas connected with "Creation" are noted in n. 120 to
2:117. In the creation of man there are various processes. If his body was created
Book which Moses brought?- a light and guidance to out of clay, i.e., earthy matter, there was an earlier process of the creation of such
man:(910) But ye make it into (separate) sheets for earthy matter. Here the body is left behind, and the soul is being addressed. The
show,(911) while ye conceal much (of its contents): soul underwent various processes of fashioning and adapting to its various
therein were ye taught that which ye knew not- functions in its various surroundings (32:7-9). But each individual soul, after
release from the body, comes back as it was created, with nothing more than its
neither ye nor your fathers." Say: "(Allah) (sent it
history, "the deeds which it has earned," which are really a part of it. Any exterior
down)": Then leave them to plunge in vain discourse things given to help in its development, "the favours which We bestowed on you,"
and trifling. it must necessarily leave behind, however it may have been proud of them. These
exterior things may be material things, e.g., wealth, property, signs of power,
909 Qadara: to weigh, judge, or estimate the value of capacity of anything; to have influence and pride such as sons, relatives, and friends, etc., or they may be
power so to do. Cf. Qadir in 4:149 and n. 655. The Jews who denied the intangible things, like talents, intellect, social gifts, etc (Cf. 7:29 and 6:98).
inspiration of Muhammad had a good answer in their own books about the
inspiration of Moses. To those who do not believe in Moses, the answer is more
general: is it a just estimate of Allah to think either that He has not the power or
85
917 The false ideas of intercessors, demi-gods, gods, saviours, etc., now vanish like
unsubstantial visions, "leaving not a wrack behind." Now the soul is face to face
98.It is He Who hath produced you(923) from a single
with reality. Its personal responsibility is brought home to it. person: here is a place of sojourn and a place of
departure:(924) We detail Our signs for people who
95. It is Allah Who causeth(918) the seed-grain and the understand.
date-stone to split and sprout.(919) He causeth the 923 Produced: an sh a'a = made you grow, increase, develop, reach maturity:
living to issue from the dead, and He is the one to another of the processes of creation. This supplements n. 120 to 2:117 and n. 916
cause the dead to issue from the living.(920) That is to 6:94. It is one of the wonders of Allah's Creation, that from one person we have
Allah. then how are ye deluded away from the truth? grown to be so many, and each individual has so many faculties and capacities,
and yet we are all one. In the next verse we have the allegory of grapes and other
918 Another beautiful nature passage, referring to Allah's wonderful artistry in His fruits: all grapes may be similar to look at, yet each variety has a distinctive flavour
Creation, In how few and how simple words, the whole pageant of Creation is and other distinctive qualities, and each individual grape may have its own special
placed before us. Beginning from our humble animal needs and dependence on qualities. So for man.
the vegetable world, we are asked to contemplate the interaction of the living and
the dead. Here is mystic teaching, referring not only to physical life but to the 924 In the sojourn of this life we must respond to Allah's hand in fashioning us, by
higher life above the physical plane - not only to individual life but to the collective making full use of all our faculties, and we must get ready for our departure into
life of nations. Then we take a peep into the daily miracle of morning, noon , and the Life that will be eternal.
night, and pass on to the stars that guide the distant mariner. We rise still higher to
the mystery of the countless individuals from the one human soul - their sojourn 99. It is He Who sendeth down rain from the skies:(925)
and their destiny. So we get back to the heavens: the description of the luscious with it We produce vegetation of all kinds: from some
fruits which the "gentle rain from heaven" produces, leaves us to contemplate the
spiritual fruits which faith will provide for us, with the aid of the showers of Allah's We produce green (crops), out of which We produce
mercy. grain, heaped up (at harvest); out of the date-palm
and its sheaths (or spathes) (come) clusters of dates
919 The seed grain and the date stone are selected as types in the vegetable
kingdom, showing how our physical life depends on it. The fruits mentioned later
hanging low and near: and (then there are) gardens of
(in 6:99) start another allegory which we shall notice later. Botanists will notice that grapes, and olives, and pomegranates, each similar (in
the seed grain includes the cereals (such as wheat, barley, rice, millet, etc.) which kind) yet different (in variety):(926) when they begin
are monocotyledons, as well as the pulses (such as beans, peas, gram, etc.) and to bear fruit, feast your eyes with the fruit and the
other seeds which are dicotyledons. These two represent the most important ripeness thereof.(927) Behold! in these things there
classes of food grains, while the date palm, a monocotyledon, represents for
Arabia both food, fruit, confectionery, thatch and pillars for houses, shady groves are signs for people who believe.(928)
in oases, and a standard measure of wealth and well-being. " Split and sprout": 925 Our allegory now brings us to maturity, the fruit, the harvest, the vintage.
both ideas are included in the root falaqa, and a third is expressed by the word Through the seed we came up from nothingness of life; we lived our daily life of
"cleave" in the next verse, for the action of evolving daybreak from the dark. I rest and work and passed the milestones of time; we had the spiritual experience
might almost have used the word "churn," familiar to students of Hindu lore in the of traversing through vast spaces in the spiritual world, guiding our course through
Hindu allegory of the "churning of the ocean." For vegetables, "split and sprout" the star of Faith; we grew; and now for the harvest or the vintage! So will man if he
represents a double process: (1) the seed divides, and (2) one part shoots up, has produced the fruits of Faith!
seeking the light, and forming leaves and the visible parts of the future tree, and
the other part digs down into the dark, forming the roots and seeking just that 926 Each fruit-whether it is grapes, or olives, or pomegranates-looks alike in its
sustenance from the soil, which is adapted for the particular plant. This is just one species, and yet each variety may be different in flavour, consistency, shape, size,
small instance of the "judgement and ordering" of Allah, referred to in the next colour, juice or oil contents, proportion of seed to fruit, etc. In each variety
verse. individuals may be different. Apply the allegory to man, whose varied spiritual
fruit may be equally different and yet equally valuable! (Cf. 6:141).
920 This does not mean that in physical nature there are no limits between life
and non-life, between the organic and the inorganic. In fact physicists are baffled 927 And so we finish this wonderful allegory. Search through the world's
at the barrier between them and frankly confess that they cannot solve the mystery literature, and see if you can find another such song or hymn—so fruity in its
of Life. If there is such a barrier in physical nature, is it not all the more wonderful literary flavour, so profound in its spiritual meaning!
that Allah can create Life out of nothing? He has but to say, "Be," and it is. He can
bring Life from non-Life and annihilate Life. But there are two other senses in 928 There is a refrain in this song, which is subtly varied. In verse 97 it is: "We
which we can contemplate the contrast between the living and the dead. (1) We detail our Signs for people who know." So far we were speaking of the things we
have just been speaking of the botanical world. Take it as a whole, and see the see around us everyday. Knowledge is the appropriate instrument for these things.
contrast between the winter of death, the spring of revivification, the summer of In verse 98 we read: "We detail Our Signs for people who understand."
growth, and the autumn of decay, leading back to the death of winter. Here is a Understanding is a higher faculty than knowledge, and is necessary for seeing the
cycle of living from dead, and dead from living. (2) Take our spiritual life, mystery and meaning of this life. At the end of verse 99 we have: "In these things
individual or collective; we rise from the darkness of spiritual nothingness to the there are Signs for people who believe." Here we are speaking of the real fruits of
light of spiritual life; and if we do not follow the spiritual laws, Allah will take away spiritual life. For them Faith is necessary, as bringing us nearer to Allah.
that life and we shall be again as dead. We may die many deaths. The keys of life
and death are in Allah's hands. Neither Life nor Death are fortuitous things. 100.Yet they make the Jinns equals(929) with Allah,
Behind them both is the Cause of Causes - and only He. though Allah did create the Jinns; and they falsely,
having no knowledge, attribute to Him sons and
96. Heit is that cleaveth the day-break (from the dark):
daughters. Praise and glory be to Him! (for He is)
He makes the night for rest and tranquillity, and the above what they attribute to Him!
sun and moon for the reckoning (of time): Such is the
judgment(921) and ordering of (Him), the Exalted in 929 Jinns: who are they? In 18:50 we are told that Iblis was one of the Jinns, and it
is suggested that that was why he disobeyed the Command of Allah. But in that
Power, the Omniscient.
passage and other similar passages, we are told that Allah commanded the angels
921 The night, the day, the sun, the moon - the great astronomical universe of to bow down to Adam, and they obeyed except Iblis. That implies that Iblis had
Allah. How far, and yet how near to us! Allah's universe is boundless, and we can been of the company of angels. In many passages Jinns and men are spoken of
barely comprehend even its relations to us. But this last we must try to do if we together. In 55:14-15, man is stated to have been created from clay, while Jinns
want to be numbered with "the people who know." Taqdir: Cf. 6:91 and n. 909, from a flame of fire. The root meaning of junna, yujannu, is "to be covered or
and 4:149 and n. 655. hidden," and janna yajunnu, in the active voice, "to cover or hide," as in 6:76- Some
people say that jinn therefore means the hidden qualities or capacities in man;
others that it means wild or jungle folk hidden in the hills or forests. I do not wish
97. Itis He Who maketh the stars (as beacons) for you,
to be dogmatic, but I think, from a collation and study of the Quranic passages,
that ye may guide yourselves, with their help, through that the meaning is simply "a spirit," or an invisible or hidden force. In folklore
the dark spaces of land and sea:(922) We detail Our stories and romances like the Arabian Nights they become personified into
signs for people who know. fantastic forms, but with them we are not concerned here. Both the Qur'an and
the Hadith describe the Jinn as a definite species of living beings. They are created
922 See the last note. At sea, or in deserts or forests, or "in fairy scenes forlorn"- out of fire and are like man, may believe or disbelieve, accept or reject guidance.
whenever we sweep over wide spaces, it is the stars that act as our guides, just as The authoritative Islamic texts show that they are not merely a hidden force, or a
the sun and moon have already been mentioned as our measures of time.
86
spirit. They are personalized beings who enjoy a certain amount of free will and wrong and cannot be mended-all for the purpose of leading to the truth and
thus will be called to account. (Eds.). gradually letting in spiritual light where there was darkness before. If that is not
done with discretion and the skill of a spiritual Teacher, there may be not only a
101.To Him is due the primal origin of the heavens and reaction of obstinacy, but an unseemly show of dishonour to the true God and His
Truth, and doubts would spread among the weaker brethren whose faith is
the earth:(930) How can He have a son when He hath shallow and infirm. What happens to individuals is true collectively of nations or
no consort? He created all things, and He hath full groups of people. They think in their self-obsession that their own ideas are right.
knowledge of all things. Allah in His infinite compassion bears with them, and asks those who have purer
ideas of faith not to vilify the weaknesses of their neighbours, lest the neighbours
930 Cf. 2:117 and n. 120. in their turn vilify the real truth and make matters even worse than before. Insofar
as there are mistakes, Allah will forgive and send His grace for helping ignorance
102. That is
Allah, your Lord! there is no god but He, the and folly. Insofar as there is active evil, He will deal with it in His own way. Of
Creator of all things: then worship ye Him: and He course the righteous man must not hide his light under a bushel, or compromise
with evil, or refuse to establish right living where he has the power to do so.
hath power to dispose of all affairs.
103. No vision can grasp Him, but His grasp is over all
109. They swear their strongest oaths by Allah, that if a
(special) sign came to them, by it they would believe.
vision: He is above all comprehension,(931) yet is
Say: "Certainly (all) signs are in the power of Allah.
acquainted with all things.
but what will make you (Muslims) realise that (even)
931 Latif: fine, subtle, so fine and subtle as to be invisible to the physical eye; so if (special) signs came, they will not believe"?(937)
fine as to be imperceptible to the senses; so pure as to be above the mental or
spiritual vision of men. The active meaning should also be understood: 'one who 937 If the unbelievers are merely obstinate, nothing will convince them. There is
understands the finest mysteries.' Cf. 22:63, and n. 2844. no story more full of miracles than the story of Jesus. Yet in that same story we are
told that Jesus said: "A wicked adulterous generation seeketh after a sign; and there
104."Now have come to you, from your Lord, proofs (to shall no sign be given unto it, but the sign of the Prophet Jonah": Matt. 16:4.
There are Signs given by Allah everyday-understood by those who believe. A
open your eyes): if any will see, it will be for (the mere insistence upon some particular or special Sign means mere contumacy and
good of) his own soul; if any will be blind, it will be to misunderstanding of the spiritual world.
his own (harm): I am not (here) to watch over your
doings."(932) 110. We (too) shall turn to (confusion) their hearts(938)
932 I understand "Say" to be understood in the beginning of this verse. The words
and their eyes, even as they refused to believe in this
would then be the words of the Prophet, as in fact is suggested in verse 107 below. in the first instance: We shall leave them in their
That is why I have enclosed them in inverted commas. trespasses, to wander in distraction.(939)
938 Where there is sheer obstinacy and ridicule of faith, the result will be that
105. Thus do we explain the signs by various such a sinner's heart will be hardened and his eyes will be sealed, so that he cannot
(symbols):(933) that they may say, "Thou hast taught even see the things visible to ordinary mortals. The sinner gathers impetus in his
(us) diligently," and that We may make the matter descent towards wrong.
clear to those who know.(934) 939 Cf. 2:15 . Allah's grace is always ready to help human weakness or ignorance,
933 Cf. 6:65 and n. 889. and to accept repentance and give forgiveness. But where the sinner is in actual
rebellion, he will be given rope, and it will be his own fault if he wanders about
934 The teaching in the Qur'an explains things by various symbols, parables, distractedly, without any certain hope or refuge.
narratives, and appeals to nature. Each time, a new phase of the question is
presented to our minds. This is what a diligent and earnest teacher would do, such 111. Even if We did send unto them angels, and the dead
as was Muhammad Mustafa. Those who were in search of knowledge and had
thus acquired some knowledge of spiritual things were greatly helped to
did speak unto them, and We gathered together all
understand more clearly the things of which, before the varied explanations, they things before(940) their very eyes, they are not the
had only one-sided knowledge. ones to believe, unless it is in Allah.s plan. But most of
them ignore (the truth).
106. Followwhat thou art taught by inspiration from thy
940 The most stupendous miracles even according to their ideas would not have
Lord: there is no god but He: and turn aside from convinced them. If the whole pageant of the spiritual world were brought before
those who join gods with Allah. them, they would not have believed, because they-of their own choice and will-
refuse knowledge and faith.
107. If it had been Allah's plan,(935) they would not
have taken false gods: but We made thee not one to 112. Likewise did We make for every Messenger an
watch over their doings, nor art thou set over them to enemy,- evil ones(941) among men and jinns,
dispose of their affairs. inspiring each other with flowery discourses by way of
deception. If thy Lord had so planned, they would not
935 Allah's Plan is to use the human will to cooperate in understanding Him and
His relations to us. This is the answer to an objector who might say: "If He is All- have done it: so leave them and their inventions
Powerful, why does sin or evil exist in the world? Can He not destroy it?" He can, alone.
but His Plan is different, and in any case it is not for a Teacher to force anyone to
941 What happened in the history of the Holy Prophet happens in the history of
accept the truths which he is inspired to preach and proclaim.
all righteous men who have a Message from Allah. The spirit of evil is ever active
and uses men to practise deception by means of highly embellished words and
108.
108. Revile not ye those whom they call upon besides plausible excuses and objections. Allah permits these things in His Plan. It is not
Allah, lest they out of spite revile Allah in their for us to complain. Our faith is tested, and we must stand the test steadfastily.
ignorance. Thus have We made alluring to each
people(936) its own doings. In the end will they 113. To such (deceit)let the hearts of those incline, who
return to their Lord, and We shall then tell them the have no faith in the hereafter: let them delight in it,
truth of all that they did. and let them earn from it what they may.(942)
936 A man's actual personal religion depends upon many things: his personal 942 People who have no faith in the future destiny of man listen to and are taken
psychology, the background of his life, his hidden or repressed feelings, in by the deceit of evil. If they take a delight in it, let them. See what they gain by
tendencies, or history (which psychoanalysis tries to unravel), his hereditary it. Their gains will be as deceitful as their delight. For the end of evil must be evil.
dispositions or antipathies, and all the subtle influences of his education and his
environment. The task before the man of God is: (1) to use any of these which 114. Say: "Shall I seek for judge other than Allah. - when
can subserve the higher ends; (2) to purify such as have been misused; (3) to
He it is Who hath sent unto you the Book, explained in
introduce new ideas and modes of looking at things; and (4) to combat what is
87
detail."(943) They know full well, to whom We have messengers."(946) Allah knoweth best where (and
given the Book, that it hath been sent down from thy how) to carry out His mission. Soon will the wicked be
Lord in truth. Never be then of those who doubt. overtaken by humiliation before Allah, and a severe
943 The righteous man seeks no other standard of judgement but Allah's Will.
punishment, for all their plots.
How can he, when Allah in His grace has explained His Will in the Qur'an, with 946 Besides the teaching in Allah's Word, and the teaching in Allah's world, of
details which men of every capacity can understand? The humblest can learn nature and history and human contacts, many Signs come to the men of God,
lessons of right conduct in daily life, and the most advanced can find the highest which they humbly receive and try to understand; and many Signs also come to
wisdom in its spiritual teaching, enriched as it is with all kinds of beautiful the ungodly, in the shape of warnings or otherwise, which the ungodly either do
illustrations from nature and the story of man. not heed, or deliberately reject. The Signs in the two cases are not the same, and
that becomes one of their perverse arguments against faith. But Allah's working
115. The word of thy Lord doth find its fulfilment in truth will be according to His own Will and Plan, and not according to the wishes or
and in justice: None can change His words: for He is whims of the ungodly ( Cf. 29:50-51).
the one who heareth and knoweth all.
125. Those whom Allah (in His plan) willeth to guide,- He
116.Wert thou to follow the common run of those on openeth(947) their breast to Islam; those whom He
earth, they will lead thee away from the way of Allah. willeth to leave straying,- He maketh their breast
They follow nothing but conjecture: they do nothing close and constricted, as if they had to climb up to the
but lie. skies: thus doth Allah (heap) the penalty on those
who refuse to believe.
117.Thy Lord knoweth best who strayeth from His way: 947 Allah's Universal Plan is the Qada wa Qadr, which is so much misunderstood.
He knoweth best who they are that receive His That Plan is unalterable, and that is His Will. It means that in the spiritual world,
guidance. as in the physical world, there are laws of justice, mercy, grace, penalty, etc., which
work as surely as anything we know. If, then, a man refuses Faith, becomes a
rebel, with each step he goes further and further down, and his pace will be
118. Soeat of (meats) on which Allah.s name hath been
accelerated; he will scarcely be able to take spiritual breath, and his recovery-in
pronounced, if ye have faith in His signs. spite of Allah's mercy which he has rejected-will be as difficult as if he had to climb
up to the skies. On the other hand, the godly will find, with each step, the next
119.Why should ye not eat of (meats) on which Allah.s step easier. Jesus expressed this truth paradoxically: "He that hath, to him shall be
name hath been pronounced, when He hath explained given; but he that hath not, from him shall be taken away even that which he hath":
Mark. 4:25. John (6:65) makes Jesus say: "No man can come unto me, except it
to you in detail what is forbidden to you - except were given unto him of my Father."
under compulsion(944) of necessity? But many do
mislead (men) by their appetites unchecked by 126.This is the way of thy Lord, leading straight: We
knowledge. Thy Lord knoweth best those who have detailed the signs for those who receive
transgress. admonition.
944 Cf. 5:4. When a clear law has explained what is lawful and unlawful in food, it
is wrong to raise fresh scruples and mislead the ignorant (Cf. see also 5:3 and 127. For them will be a home(948) of peace in the
16:115). presence of their Lord: He will be their friend, because
they practised (righteousness).
120.Eschew all sin, open or secret: those who earn sin
948 Cf. 10:25 .
will get due recompense for their "earnings."
121.Eat not of (meats) on which Allah.s name hath not 128. One day will He gather them all together, (and say):
been pronounced: That would be impiety. But the evil "O ye assembly of Jinns!(949) Much (toll) did ye take
ones ever inspire their friends to contend with you if of men." Their friends amongst men will say: "Our
ye were to obey them, ye would indeed be Pagans. Lord! we made profit(950) from each other: but
(alas!) we reached our term - which thou didst
122.Can he who was dead,(945) to whom We gave life, appoint for us." He will say: "The Fire be your
and a light whereby he can walk amongst men, be like dwelling-place: you will dwell therein for ever, except
him who is in the depths of darkness, from which he as Allah willeth."(951) for thy Lord is full of wisdom
can never come out? Thus to those without faith their and knowledge.
own deeds seem pleasing. 949 Jinns are spirits-here evil spirits. See 6:100, n. 929.
945 Here is an allegory of the good man with his divine mission and the evil man 950 It is common experience that the forces of evil make an alliance with each
with his mission of evil. The former, before he got his spiritual life, was like one other, and seem thus to make a profit by their mutual log-rolling. But this is only
dead. It was Allah's grace that gave him spiritual life, with a Light by which he in this material world. When the limited term expires, their unholy bargains will
could walk and guide his own footsteps as well as the footsteps of those who are be exposed, and there will be nothing but regrets.
willing to follow Allah's light. The opposite type is that which hates Allah's light,
which lives in the depths of darkness, and which plots and burrows against all that 951 Eternity and infinity are abstract terms. They have no precise meaning in our
is good. But the plots of evil recoil on itself, although it thinks that mey will hurt human experience. The qualification, "except as Allah willeth," makes it more
the good. Can these two types be for a moment compared with each other? intelligible, as we can form some idea-howev-er sinadequate-of a Will and Plan,
Perhaps the lead in every centre of populations is taken by the men of evil. But and we know Allah by His attribute of Mercy as well as of justice.
file good men should not be discouraged. They should work in righteousness and
fulfil their mission. 129.Thus do we make the wrong-doers turn to each
other, because of what they earn.(952)
123.Thus have We placed leaders in every town, its
wicked men, to plot (and burrow) therein: but they 952 See n. 950 above. Evil consorts with evil because of their mutual bargains. But
in doing so they save the righteous from further temptation.
only plot against their own souls, and they perceive it
not.
130."O ye assembly of Jinns and men! came there not
124. When there comes to them a sign (from Allah., They unto you messengers from amongst you,(953) setting
say: "We shall not believe until we receive one forth unto you My signs, and warning you of the
(exactly) like those received by Allah's meeting of this Day of yours?" They will say: "We bear
witness against ourselves." It was the life of this
88
world that deceived them. So against themselves will Allah had willed, they would not have done so: But
they bear witness that they rejected Faith. leave alone them and their inventions.
953 Messengers from amongst you. This is addressed to the whole gathering of 959 The false gods and idols-among many nations, including the Arabs-were
men and Jinns. (R). supposed to require human sacrifices. Ordinarily such sacrifices are revolting to
man, but they are made "alluring"-a sacred rite-by Pagan custom, which falsely
131.(The messengers were sent) thus, for thy Lord arrogates to itself the name of religion. Such customs, if allowed, would do nothing
but destroy the people who practise them, and make their religion but a confused
would not destroy for their wrong-doing men´s bundle of revolting superstitions.
habitations whilst their occupants were unwarned.
138. And they say that such and such cattle and
132. To all are degrees (or ranks)(954) according to their crops(960) are taboo, and none should eat of them
deeds: for thy Lord is not unmindful of anything that except those whom - so they say - We wish; further,
they do. there are cattle forbidden to yoke(961) or burden, and
954 On good and evil there are infinite degrees, in our deeds and motives: so will cattle on which, (at slaughter), the name of Allah is
there be degrees in our spiritual position. For everything is known to Allah, better not(962) pronounced; - inventions against Allah.s
than it is to ourselves. name: soon will He requite them for their inventions.
133.Thy Lord is self-sufficient,(955) full of Mercy: if it 960 A taboo of certain foods is sometimes a device of the priesthood to get special
things for itself. It has to be enforced by pretending that the prohibition for others
were His will, He could destroy you, and in your place is by the Will of Allah. It. is a lie or invention against Allah-most superstitions are.
appoint whom He will as your successors, even as He
raised you up from the posterity of other people. 961 Cattle dedicated to heathen gods may be reserved from all useful work; in that
case they are a dead loss to the community, and they may, besides, do a great deal
955 Allah is not dependent on our prayer or service. It is out of His Mercy that of damage to fields and crops.
He desires our own good. Any race or people to whom He gives chances should
understand that its failure does not affect Allah. He could create others in their 962 If meat is killed in the name of heathen gods, it would naturally not be killed
place, as He did in times past, and is doing in our own day, if only we had the wit by the solemn rite in Allah's name, by which alone the killing can be justified for
to see it. food. See nn. 698-699.
134.All that hath been(956) promised unto you will 139.They say: "What is in the wombs of such and such
come to pass: nor can ye frustrate it (in the least bit). cattle is specially reserved (for food) for our men, and
forbidden to our women; but if it is still-born, then all
956 Both the good news and the warning which Allah's messengers came to give
will be fulfilled. Nothing can stop Allah's Universal Plan. See n. 947 to 6:125.
have shares therein.(963) For their (false) attribution
(of superstitions to Allah., He will soon punish them:
135. Say: "O my people! Do whatever ye cans:(957) I will for He is full of wisdom and knowledge.
do (my part): soon will ye know who it is whose end 963 These are further Pagan superstitions about cattle. Some have already been
will be (best) in the Hereafter: certain it is that the noted in 5:103, which may be consulted with the notes.
wrong- doers will not prosper."
140.Lost are those who slay their children, from folly,
957 Insofar as this is addressed to the Unbelievers it is a challenge: "Do your
utmost; nothing will deter me from my duty: we shall see who wins in the end."
without knowledge, and forbid food which Allah hath
Passing from the particular occasion, we can understand it in a more general provided for them, inventing (lies) against Allah. They
sense, which is true for all time. Let the evil ones do their worst. Let those who have indeed gone astray and heeded no guidance.
believe do all they can, according to their opportunities and abilities. The
individual must do the straight duty that lies before him. In the end Allah will 141. It is
He Who produceth(964) gardens, with trellises
judge, and His judgement is always true and just (Cf. 28:37).
and without, and dates, and tilth with produce of all
136. Out of what Allah hath produced in abundance in kinds, and olives and pomegranates, similar (in kind)
and different (in variety):(965) eat of their fruit in
tilth and in cattle, they assigned Him a share: they
their season, but render the dues that are proper on
say, according to their fancies:(958) "This is for Allah,
the day that the harvest is gathered. But waste
and this" - for our "partners"! but the share of their"
not(966) by excess: for Allah loveth not the wasters.
partners "reacheth not Allah, whilst the share of Allah
reacheth their "partners" ! evil (and unjust) is their 964 Ansha'a: see 6:98, n. 923.
assignment! 965 A beautiful passage, with music to match the meaning. Cf. 6:99 and notes.
965
958 There is scathing sarcasm here, which some of the commentators have
966 "Waste not, want not," says the English proverb. Here the same wisdom is
missed. The Pagans have generally a big Pantheon, though above it they have a preached from a higher motive. See what magnificent means Allah provides in
vague idea of a Supreme God. But the material benefits go to the godlings, the
nature for the sustenance of all His creatures, because He loves them all. Enjoy
fancied "partner" of Allah; for they have temples, priests, dedications, etc., while
them in moderation and be grateful. But commit no excess, and commit no waste:
the True and Supreme God has only lip-worship, or at best a share with
the two things are the same from different angles of vision. If you do, you take
numerous "partners." This was so in Arabia also. The shares assigned to the
away something from other creatures and Allah would not like your selfishness.
"partners" went to the priests and hangers-on of the "partners", who were many and
clamorous for their rights. The share assigned to Allah possibly went to the poor,
but more probably went to the priests who had the cult of the "partners", for the 142. Of the cattle are some for burden and some for
Supreme God had no separate priests of His own. It is also said that when heaps meat:(967) eat what Allah hath provided for you, and
were thus laid out, if any portion of Allah's heap fell into the heaps of the follow not the footsteps of Satan: for he is to you and
"partners" the priests greedily and promptly appropriated it, while in the contrary
case the "partners" priests were careful to reclaim any portion from what they
avowed enemy.
called "Allah's heap." The absurdity of the whole thing is ridiculed. Allah created 967 Superstition kills true religion. We come back to the Arab Pagan superstitions
everything: how can He have a share? about cattle for food. The horse is not mentioned, because horse flesh was not an
article of diet and there were no superstitions about it. Sheep and goats, camels
137.Even so, in the eyes of most of the pagans,(959) and oxen were the usual sources of meat. Sheep and goats were not used as beasts
their "partners" made alluring the slaughter of their of burden, but camels (of both sexes) were used for carrying burdens, and oxen
for the plough, though cows were mainly used for milk and meat. The words
children, in order to lead them to their own "some for burden and some for meat" do not differentiate whole species, except
destruction, and cause confusion in their religion. If that they give you the first two and the last two as categories.
89
143. (Take) eight (head of cattle)(968) in (four) pairs: of 149. Say:"With Allah is the argument(973) that reaches
sheep a pair, and of goats a pair; say, hath He home: if it had been His will, He could indeed have
forbidden the two males, or the two females, or (the guided you all."
young) which the wombs of the two females enclose? 973 On the other hand, the argument cuts true and deep, as from Allah to His
Tell me with knowledge if ye are truthful: creatures. Allah is Omnipotent, and can do all that we can conceive. But He, in
968 The superstitions referred to in 6:139 and 5:103 are further ridiculed in this His Plan, has given man some responsibility, and some choice in order to train
verse and the next. man's will. If man fails, he is helped in various ways by Allah's mercy and grace.
But man cannot go on sinning, and in a state of sin, expect Allah to be pleased
with him (6:147).
144. Of camels a pair, and oxen a pair; say, hath He
forbidden the two males, or the two females, or (the 150. Say: "Bring forward your witnesses to prove that
young) which the wombs of the two females enclose? Allah did forbid so and so." If they bring such
- Were ye present when Allah ordered you such a witnesses, be not thou amongst them(974): Nor
thing? But who doth more wrong than one who follow thou the vain desires of such as treat our signs
invents a lie against Allah, to lead astray men without as falsehoods, and such as believe not in the
knowledge? For Allah guideth not people who do Hereafter: for they hold others as equal with their
wrong. Guardian-Lord.(975)
145. Say: "I find not in the message received by me by 974 The Pagan superstitions were of course baseless, and in many cases harmful
and debasing. If Allah's name was taken as supporting them, no true man of God
inspiration any (meat) forbidden to be eaten by one could be taken in, or join in support simply because Allah's name was taken in
who wishes to eat it, unless it be dead meat, or blood vain.
poured forth,(969) or the flesh of swine,- for it is an
abomination - or, what is impious, (meat) on which a 975 Cf. 6:1. Allah, who created and who cherishes and cares for all, should have
the first claim on our attention. Those who set up false gods fail to understand
name has been invoked, other than Allah.s". But (even Allah's true governance or their own true destiny.
so), if a person is forced by necessity, without wilful
disobedience, nor transgressing due limits,- thy Lord 151. Say: "Come, I will rehearse what Allah hath
is Oft-forgiving, Most Merciful. (really)(976) prohibited you from": Join not anything
969 Blood poured forth: as distinguished from blood adhering to flesh, or the as equal with Him; be good to your parents; kill not
liver, or such other internal organs purifying the blood. your children on a plea of want;- We provide
sustenance for you and for them;- come not nigh to
146. For those who followed the Jewish Law, We forbade shameful deeds. Whether open or secret; take not life,
every (animal) with undivided hoof,(970) and We which Allah hath made sacred, except by way of
forbade them that fat of the ox(971) and the sheep, justice and law:(977) thus doth He command you, that
except what adheres to their backs or their entrails, or ye may learn wisdom.
is mixed up with a bone: this in recompense for their
976 Instead of following Pagan superstitions, and being in constant terror of
wilful disobedience: for We are true (in Our imaginary taboos and prohibitions, we should study the true moral law, whose
ordinances). sanction is Allah's Law. The first step is that we should recognise that He is the
One and Only Lord and Cherisher. The mention of goodness to parents
970 Zufur may mean claw or hoof; it is in the singular number; but as no animal
immediately afterwards suggests: (1) that Allah's love of us and care for us may—on
has a single claw, and there is no point in a division of claws, we must look to a
an infinitely higher plane—be understood by our ideal of parental love, which is
hoof for the correct interpretation. In the Jewish Law, (Leviticus. 11:3-6),
purely unselfish; (2) that our first duty among our fellow creatures is to our father
"whatsoever parteth the hoof, and is cloven footed, and cheweth the cud, among
and mother, whose love leads us to the conception of divine love. Arising from
the beasts" was lawful as food, but the camel, the coney (rabbit), and the hare were
that is the conception of our converse duties to our children. Allah provides
not lawful, because they do not "divide the hoof. Undivided hoof therefore is the
sustenance (material and spiritual) not only for us, but for them; hence any custom
correct interpretation. These three animals, unlawful to the Jews, are lawful in
like the Pagan custom of sacrificing children to Moloch stands condemned. Then
Islam. Cf. 4:160.
come the moral prohibitions against lewdness and all unseemly acts, relating to sex
971 In Leviticus, ( 7:23 ) it is laid down that "ye shall eat no manner of fat, of ox, or otherwise, open or secret. This is followed by the prohibition of killing or
or of sheep, or of goat." As regards the exceptions, it is to be noticed that priests fighting. All these things are conformable to our own interests, and therefore true
were enjoined (Leviticus. 7:6) to eat of the fat in the trespass offering, which was wisdom from our own point of view.
considered holy, viz., "the rump" (back and bone) "and the fat that covereth the
977 For the comprehensive word, haqq, I have used the two words, "justice and
inwards" (entrails), (Leviticus, 7:3).
law": other significations implied are: right, truth, what is becoming, etc. It is not
only that human life is sacred, but all life is sacred. Even in killing animals for
147.If they accuse thee of falsehood, say: "Your Lord is food, a dedicatory formula "in the name of Allah" has to be employed, to make it
full of mercy all- embracing; but from people in guilt lawful: see n. 698 to 5:4 and n. 962 to 6:138.
never will His wrath be turned back.
152. And come not nigh to the orphan´s property, except
148. Those who give partners (to Allah. will say: "If Allah to improve it, until he attain the age of full strength;
had wished, we should not have given partners to Him give measure and weight with (full) justice;- no
nor would our fathers; nor should we have had(972) burden do We place on any soul, but that which it can
any taboos." So did their ancestors argue falsely, until bear;- whenever ye speak, speak justly, even if a near
they tasted of Our wrath. Say: "Have ye any (certain) relative is concerned; and fulfil the covenant of
knowledge? If so, produce it before us. Ye follow Allah;(978) thus doth He command you, that ye may
nothing but conjecture: ye do nothing but lie." remember.
972 As used by the Pagans, the argument is false, for it implies (a) that men have 978 Cf. 5:1 and n 682.
no personal responsibility, (b) that they are the victims of a Determinism against
which they are helpless, and (c) that they might therefore go on doing just what 153. Verily, this is My way, leading straight: follow it:
they liked. It is also inconsistent, for if (b) is true, (c) cannot be true. Nor is it
follow not (other) paths: they will scatter you about
meant to be taken seriously.
from His (great) path: thus doth He command you.
that ye may be righteous.(979)
90
979 Note again the refrain with variations, in 6:151, 152 and 153. In verse 151, we
have the moral law, which it is for our own good to follow: "Thus doth He
159. As for those who divide(985) their religion and
command you, that ye may learn wisdom:" In verse 152, we have to deal justly and break up into sects, thou hast no part in them in the
rightly with others; we are apt to think too much of ourselves and forget others: least: their affair is with Allah. He will in the end tell
"Thus doth He command you, that ye may remember:" In verse 153 our attention them the truth of all that they did.
is called to the Straight Way, the Way of Allah, the only Way that leads to
righteousness: "Thus doth He command you, that ye may be righteous." 985 Divide their religion: (farraqu) i.e., (1) make a distinction between one part of
it and another, take the part which suits them and reject the rest; or (2) have
154. Moreover, We gave Moses the Book, completing religion one day of the week and the world the rest of the six days; or (3) keep
"religion in its right place," as if it did not claim to govern the whole life; make a
(Our favour) to those who would do right, and sharp distinction between the secular and the religious, or (4) show a sectarian
explaining all things(980) in detail,- and a guide and a bias, seek differences in views, so as to break up the unity of Islam.
mercy, that they might believe in the meeting with
their Lord. 160. He that doeth good shall have ten times as much to
980 The revelation to Moses went into the details of people's lives, and thus his credit: He that doeth evil shall only be
served as a practical guide to the Jews and after them to the Christians. Admittedly recompensed according to his evil:(986) no wrong
the Message delivered by Christ dealt with general principles only and in no way shall be done unto (any of) them.
with details. The message of Islam as in the Qur'an is the next complete guide in
point of time after that of Moses. 986 Allah is just as well as generous. To the good, the reward is multiplied ten
times (i.e., far above merits) on account of His generosity. To the evil, the
punishment is no more than commensurate with their sin, and even so the door of
155. And this is a Book which We have revealed as a
mercy is always open to those who sincerely repent and show it by their conduct
blessing: so follow it and be righteous, that ye may (Cf. 7:38 ).
receive mercy:
161. Say: "Verily, my Lord hath guided me to a way that
156. Lest ye should say: "The Book was sent down to two is straight,- a religion of right,- the path (trod) by
Peoples before us, and for our part, we remained Abraham the true in Faith, and he (certainly) joined
unacquainted(981) with all that they learned by not gods with Allah."
assiduous study:"
981 Because the diligent studies of the earlier People of the Book were in
162.Say: "Truly, my prayer and my service of sacrifice,
languages foreign to the new People of Islam, or because they were meant for my life and my death, are (all) for Allah, the Cherisher
circumstances different from those of the new world after Islam. of the Worlds:
157. Or lest ye should say: "If the Book had only been 163. No partner hath He: this am I commanded, and I am
sent down to us, we should have followed its guidance the first of those who bow to His will.
better than they." Now then hath come unto you a
clear (sign)(982) from your Lord,- and a guide and a 164. Say: "Shall I seek for (my) Cherisher other than
mercy: then who could do more wrong than one who Allah, when He is the Cherisher of all things (that
rejecteth Allah.s signs, and turneth away therefrom? exist)? Every soul draws the meed of its acts on
In good time shall We requite those who turn away none(987) but itself: no bearer of burdens can bear of
from Our signs, with a dreadful penalty, for their burdens can bear the burden of another. Your goal in
turning away. the end is towards Allah. He will tell you the truth of
the things wherein ye disputed."
982 The Qur'an and the life and the teaching of Muhammad, the Messenger of
Allah. 987 The doctrine of personal responsibility again. We are fully responsible for
our acts ourselves, we cannot transfer the consequences to someone else. Nor can
158. Are they waiting to see if the angels come to them, anyone vicariously atone for our sins. If people have honest doubts or differences
about important questions of religion, they should not start futile disputes. All will
or thy Lord (Himself), or certain of the signs of thy
be clear in the end. Our duty here is to maintain unity and discipline, and do the
Lord! the day that certain of the signs of thy Lord do duty that comes to us (Cf. 16:25 , 35:18, and 53:38-40).
come, no good will it do to a soul(983) to believe in
them then if it believed not before nor earned 165. It is He Who hath made you (His) agents,
righteousness through its faith. Say: "Wait ye: we too inheritors(988) of the earth: He hath raised you in
are waiting."(984) ranks, some above others: that He may try you in the
983 There is no merit in faith in things that you are compelled to acknowledge gifts He hath given you: for thy Lord is quick in
when they actually happen. Faith is belief in things which you do no see with your punishment: yet He is indeed Oft-forgiving, Most
eyes but you understand with your spiritual sense: if your whole will consents to it, Merciful.
it results in deeds of righteousness, which are the evidence of your faith ( Cf. 10:20
). 988 Cf. 2:30 and n., where I have translated "Khalifah" as "Vicegerent", it being
Allah's Plan to make Adam (as representing mankind) His vicegerent on earth. In
984 The waiting in the two cases is in quite different senses: the foolish man C. 1, I have construed the same word by the word "Agent." Another idea implied
without faith is waiting for things which will not happen, and is surprised by the in "Khalifah" is that of "successor, heir, or inheritor," i.e., one who has the ultimate
real things which do happen; the righteous man of faith is waiting for the fruits of ownership after the present possessors, to whom a life tenancy has been given by
righteousness, of which he has an assured hope; in a higher state of spiritual the owner, have passed away. In 15:23 occurs the striking word, "heirs" (warithun),
elevation, even the fruits have no personal meaning to him, for Allah is to him All- applied to Allah: "We give life and death, and We are the Heirs (or Inheritors)."
in-All: ( Cf. 6:162 and 9:52). The same idea occurs in 3:180, where see n, 485, and 19:40. The translation here
attempts to express both the ideas which I understand from the original.
91
7. Al A'raf (The Heights)

In the name of Allah, Most 994 Allah (being All-Knowing ) is never absent from any place or at any time, for
time and place are relative conceptions for our limited natures, while He is the
Gracious, Most Merciful. Absolute, independent of such relative conceptions. (R).
8. The balance that day will be true (to nicety): those

1. Alif, Lam, Mim, Sad.(989) whose scale (of good) will be heavy, will prosper:
989 This is a combination of four Abbreviated Letters. For Abbreviated Letters 9. Those whose scale will be light, will be their souls in
generally, see Appendix I (at the end of Surah 2). The combination here includes perdition, for that they wrongfully treated Our signs.
the three letters Alif, Lam, Mim, which occurred at the beginning of Surah 2, and
are discussed in n. 25 to 2:1.
10. It is We Who have placed you with authority on
The additional letter Sad occurs in combination here and in Surah 19, and by earth, and provided you therein with means for the
itself at the beginning of S. 38, and nowhere else. The factor common to S. 1, S. fulfilment of your life:(995) small are the thanks that
19, and S. 38 is that in each case the core of the Surah consists in the stories
(qasas) of the Prophets. In this Surah we have the stories of Noah, Hud, Salih, Lot
ye give!
, Shu'ayb, and Moses, leading up to Muhammad, and in S. 38, the stories of 995 That is, all the material things which are necessary to sustain, beautify, and
David, Solomon, and Job similarly lead up to Muhammad, occupying three out of refine life, as well as all those powers, faculties, and opportunities which are
the five sections. Surah 19 consists almost entirely of such stories. Can we instrumental in bringing up life to a higher plane and preparing man for his high
understand Sad to stand for qasas, of which it is the most characteristic letter? In spiritual destiny.
this Surah 7, we have also the spiritual history of mankind traced-the Beginning,
the Middle, and the End, which, as explained in n. 25, might be represented
symbolically by Alif, Lam, Mim. If so, this Surah, dealing with the Beginning,
11. It is We Who created you and gave you shape;(996)
Middle, and End of man's spiritual story, and illustrating it by the stories of the then We bade the angels bow down to Adam, and they
Prophets, might well be represented symbolically by the letters, Alif, Lam, Mim, bowed down; not so Iblis; He refused to be of
Sad. But no one can be dogmatic about these symbols. (R). those(997) who bow down.
2. A Book revealed unto thee,- So let thy heart be 996 Shape or form must be interpreted not only to refer to the physical form,
which changes day by day, but also the various forms or shapes which our ideal
oppressed(990) no more by any difficulty on that and spiritual existence may take from time to time according to our inner
account,- that with it thou mightest warn (the erring) experiences: Cf. 82:8. It was after Adam (as standing for all mankind) had been so
and teach the Believers). taught that the angels were asked to bow down to him, for, by Allah's grace, his
status had actually been raised higher. Note the transition from "you" (plural) in
990 Heart in the original, breast. I have used the word most appropriate to the the first clause to "Adam" in the second clause: Adam and mankind are
English idiom. The meaning is that Al Mustafa is consoled for all the difficulties synonymous: the plural is reverted to in 7:14 , 16-18 (Cf. 40:64). (R).
which he encountered in his mission, with the fact that he had clear guidance in
the Book for his preaching. 997 Iblis not only refused to bow down: he refused to be of those who bowed
down. In other words he arrogantly despised the angels who bowed down as well
3. Follow (O men!) the revelation given unto you from as man to whom they bowed down and he was in rebellion against Allah for not
obeying His order. Arrogance, jealousy, and rebellion were his triple crime.
your Lord, and follow not, as friends or protectors,
other than Him. Little it is ye remember of 12. ((Allah)) said: "What prevented thee from bowing
admonition.(991)
down when I commanded thee?" He said: "I am better
991 This is added in order that men might not be puffed up with such little than he: Thou didst create me from fire, and him from
knowledge as they possessed, for there are great heights to be scaled in the clay."(998)
spiritual kingdom.
998 Notice the subtle wiles of Iblis: his egotism in putting himself above men, and
4. How many towns have We destroyed (for their sins)? his falsehood in ignoring the fact that Allah had not merely made man's body from
clay, but had given him spiritual form-in other words, had taught him the nature of
Our punishment took them on a sudden by night or things and raised him above the angels.
while they slept for their afternoon rest.
13. ((Allah)) said: "Get thee down from this:(999) it is
5. When (thus) Our punishment took them, no cry did
not for thee to be arrogant here: get out, for thou art
they utter but this: "Indeed we did wrong."(992) of the meanest (of creatures)."
992 The spiritual story of man begins with a prelude. Think of the towns and 999 "This": the situation as it was then-a rebellious creature impertinent to His
nations ruined by their iniquity. Allah gave them many opportunities, and sent
Creator. At every step Iblis falls lower: arrogance, jealousy, disobedience, egotism
them warners and teachers. But they arrogantly went on in their evil ways, till and untruth.
some dreadful calamity came like a thief in the night and wiped out their traces. In
a warm climate the disturbance in the heat of the midday rest is even more than
the disturbance at night. It was when the catastrophe came that the people realised 14. He said: "Give me respite till the day they are raised
their sins, but it was too late. up."
6. Then shall we question those to whom Our message 15. ((Allah)) said: "Be thou among those who have
was sent and those by whom(993) We sent it. respite."(1000)
993 In the final reckoning, the warners and teachers will give evidence of their 1000 Are there others under respite? Yes, Iblis has a large army of wicked
preaching the truth, and the wicked will themselves have to acknowledge the truth. seducers, and those men who their dupes. For though degradation takes effect at
We picture it like a court scene, when the story is related, but the Judge knows all, once, its appearance may be long-delayed.
even more than the parties can tell.
16. He said: "Because thou hast thrown me out(1001) of
7. And verily, We shall recount their whole story with the way, lo! I will lie in wait for them on thy straight
knowledge, for We were never absent (at any time or way:
place).(994)
92
1001 Another instance of Iblis's subtlety and falsehood. He waits till he gets the S. 2, the argument was about the origin of man. Here the argument is a prelude to
respite. Then he breaks out into a lie and impertinent defiance. The lie is in his history on earth, and so it continues logically in the next section to address the
suggesting that Allah had thrown him out of the Way, in other words misled him; Children of Adam, and goes on afterwards with the story of the various prophets
whereas his own conduct was responsible for his degradation. The defiance is in that came to guide mankind. Truth is one, but its apt presentment in human
his setting snares on the Straight Way to which Allah directs men. Iblis now falls a words shows a different facet in different contexts.
step lower than the five steps mentioned in n. 999. His sixth step is defiance.
26. O ye Children of Adam! We have bestowed
17. "Then will I assault them from before them and raiment(1008) upon you to cover your shame, as well
behind them, from their right and their left: Nor wilt as to be an adornment to you. But the raiment of
thou find, in most of them, gratitude (for thy righteousness,- that is the best. Such are among the
mercies)."(1002) Signs of Allah, that they may receive admonition!
1002 The assault of evil is from all sides. It takes advantage of every weak point, 1008 There is a double philosophy of clothes here, to correspond with the double
and sometimes even our good and generous sympathies are used to decoy us into signification of verse 20 above, as explained in n. 1006. Spiritually, Allah created
the snares of evil. Man has every reason to be grateful to Allah for all His loving man "bare and alone" (6:94): the soul in its naked purity and beauty knew no
care and yet man in his folly forgets his gratitude and does the very opposite of shame because it knew no guilt: after it was touched by guilt and soiled by evil, its
what he should do (Cf. 17:61-65). thoughts and deeds became its clothing and adornments, good or bad, honest or
meretricious, according to the inner motives which gave them colour. So in the
18.((Allah)) said: "Get out from this, disgraced and case of the body: it is pure and beautiful, as long as it is not defiled by misuse; its
expelled. If any of them follow thee,- Hell will I fill clothing and ornaments may be good or meretricious, according to the motives in
the mind and character; if good, they are the symbols of purity and beauty; but the
with you all. best clothing and ornament we could have comes from righteousness, which
covers the nakedness of sin, and adorns us with virtues. (R).
19. "O Adam! dwell thou(1003) and thy wife in the
Garden, and enjoy(1004) (its good things) as ye wish: 27.O ye Children of Adam! Let not Satan seduce you, in
but approach not this tree, or ye run into harm and the same manner as(1009) He got your parents out of
transgression." the Garden, stripping them of their raiment, to expose
1003 Now the story turns to man. He was placed in a spiritual Garden of their shame: for he and his tribe watch you from a
innocence and bliss, but it was Allah's Plan to give him a limited faculty of choice. position where ye cannot see them: We made the evil
All that he was forbidden to do was to approach the Tree, but he succumbed to ones friends (only) to those without faith.
Satan's suggestions. (R).
1009 That is, by fraud and deceit-by putting you off your guard and telling lies.
1004 Enjoy: literally, "eat." Cf. the meaning of ta'ama in 6:14 , n. 847 and akala in Adam's story here becomes an introduction to the later spiritual history of
5:66, n. 776. mankind: 7:20 -22. In the Garden, Satan's deceit stripped off their raiment of
honour and innocence. In this life, on a lower plane, he seeks to strip us of the
20.Then began Satan(1005) to whisper suggestions to raiment of righteousness. And he can take up positions on a vantage ground of
worldly power or influence or riches, in which he and his confederates are not
them, in order to reveal to them their shame(1006) seen in their true colours. They may assume a fair-seeming disguise of
that was hidden from them (before): he said: "Your disinterested friendship or high motives of patriotism or public spirit, or loyalty to
Lord only forbade you this tree, lest ye should become ancestors, when beneath it there is nothing but spite and selfishness.
angels or such beings as live forever."
1005 The transition from the name "Iblis" to the name "Satan" is similar to that in
28. When they do aught that is shameful, they say: "We
2:36 , where it is explained in n. 52. found our fathers doing so"; and "(Allah) commanded
us thus": Say: "Nay, Allah never commands what is
1006 Our first parents as created by Allah (and this applies to all of us) were shameful: do ye say of Allah what ye know not?"
innocent in matters material as well as spiritual. They knew no evil. But the faculty
of choice, which was given to them and which raised them above the angels, also
implied that they had the capacity of evil, which by the training of their own will, 29.Say: "My Lord hath commanded justice; and that ye
they were to reject. They were warned of the danger. When they fell, they realised set your whole selves (to Him)(1010) at every time
the evil. They were (and we are) still given the chance, in this life on a lower plane, and place of prayer, and call upon Him, making your
to make good and recover the lost status of innocence and bliss.
devotion sincere as in His sight: such as He created
you(1011) in the beginning, so shall ye return."
21. And he swore to them both, that he was their sincere
adviser. 1010 For wajh, see 2:112 and n. 114. Our devotion should be sincere, not as in
other men's sight, but by presenting our whole selves, heart and soul, to Allah.
Even so, it may not be enough; for the sight of our heart and soul may be faulty.
22.So by deceit he brought about their fall: when they
We should call upon Allah to give us the light, by which our sincerity may
tasted of the tree, their shame became manifest to commend itself to Him as true sincerity "as in His sight".
them, and they began to sew together the leaves of
1011 Cf. 6:94. Our sincerity should be real sincerity, as in His sight, for when we
the garden over their bodies. And their Lord called return to Him, we shall be stripped of all pretence, even such self-deception as
unto them: "Did I not forbid you that tree, and tell you may satisfy us in this life (see also 29:65 and 31:32).
that Satan was an avowed enemy unto you?"
30. Some He hath guided: Others have (by their choice)
23.They said: "Our Lord! We have wronged our own deserved the loss of their way;(1012) in that they
souls: If thou forgive us not and bestow not upon us took the evil ones, in preference to Allah, for their
Thy Mercy, we shall certainly be lost." friends and protectors, and think that they receive
guidance.
24.((Allah)) said: "Get ye down. With enmity between
yourselves. On earth will be your dwelling-place and 1012 Guidance is for all. But in some it takes effect; in others the doors are closed
against it, because they have taken Evil for their friend. If they have lost their way,
your means of livelihood,- for a time." they have richly deserved it; for they deliberately took their choice, even though,
in their self-righteousness, they may think that their sin is their virtue, and that
25.He said: "Therein shall ye live, and therein shall ye their Evil is their Good (Cf. 36:7 and 17:16 ).
die; but from it shall ye be taken out (at last)."(1007)
1007 Cf. this whole passage about Adam with the passage in 2:30 -39, and with
31. O Children of Adam! wear your beautiful
other passages in subsequent Surahs. In places the words are precisely the same, apparel(1013) at every time and place of prayer: eat
and yet the whole argument is different. In each case it exactly fits the context. In
93
and drink: But waste not by excess, for Allah loveth 37. Who is more unjust than one who invents a lie
not the wasters. against Allah or rejects His Signs? For such, their
1013 Beautiful apparel: zinah: adornments or apparel for beautiful living: portion(1018) appointed must reach them from the
construed to mean not only clothes that add grace to the wearer, but toilet and Book (of decrees): until, when our messengers (of
cleanliness, attention to hair, and other small personal details which no self- death) arrive and take their souls, they say: "Where
respecting man or woman ought to neglect when going solemnly even before a
great human dignitary, if only out of respect for the dignity of the occasion. How
are the things that ye used to invoke besides Allah."
much more important it is to attend to these details when we solemnly apply our They will reply, "They have left us in the lurch," And
minds to the Presence of Allah. But the caution against excess applies: men must they will bear witness against themselves, that they
not go to prayer in silks or ornaments appropriate to women. Similarly sober had rejected Allah.
food, good and wholesome, is not to be divorced from offices of religion; only the
caution against excess applies strictly. A dirty, unkept, slovenly Faqir could not 1018 It must not be supposed that the rebels against Allah would at once be cut
claim sanctity in Islam. (R). off in this life for their sins. They will get the portion allotted to them, including
the good things of life and the chance of repentance and reformation, during their
32. Say: Who hath forbidden the beautiful (gifts) of probationary period on this earth. During that period they will have a full run.
After that period expires, they will be called to account. They will themselves see
Allah,(1014) which He hath produced for His servants, that the false things in which they put their trust, were false, and they will confess
and the things, clean and pure, (which He hath their sin, but it will be too late.
provided) for sustenance? Say: They are, in the life of
this world, for those who believe, (and) purely(1015) 38. He will say: "Enter ye in the company of the peoples
for them on the Day of Judgment. Thus do We explain who passed away before you - men and jinns, - into
the signs in detail for those who understand. the Fire." Every time a new people enters, it curses its
1014 Asceticism often means the negation of art and beauty, it has no necessary
sister-people (that went before), until they follow
sanctity attached to it. each other, all into the Fire. Saith the last about the
first: "Our Lord! it is these that misled us: so give
1015 The beautiful and good things of life are really meant for, and should be the them a double penalty in the Fire." He will say:
privilege of those with faith in Allah. If they do not always have them in this life,
and if there is sometimes the semblance of others having them who do not "Doubled(1019) for all" : but this ye do not
deserve them, let us at least consider the matter in another light. Our Faith in understand.
Allah's wisdom is unshaken and we know that these are but fleeting and mixed
types of the things in the spiritual world. Their pure counterparts in the spiritual 1019 The earlier generations committed a double crime: (1) their own sins, (2) the
world will be only for those who proved, in all the trials of this world, that they had bad example they set for those that followed. We are responsible not only for our
faith. own misdeeds, but for those which our example and our teaching to our juniors
may induce them to commit. But it does not lie in the mouth of the juniors to ask
for a double punishment for seniors: the motive is not justice, but pure spite,
33.Say: the things that my Lord hath indeed forbidden which is itself a sin. Further, the later generations have to answer for two things: (1)
are:(1016) shameful deeds, whether open or secret; their own sins, and (2) their failure to learn from the past, from the experiences of
sins and trespasses against truth or reason; assigning those who preceded them. They should have an advantage in this respect, being
"in the foremost files of Time," but they did not learn. Thus there was nothing to
of partners to Allah, for which He hath given no
choose between the earlier and later generations in the matter of guilt. But how
authority; and saying things about Allah of which ye few people understand this! (Cf. 11:20 , 25:69, 33:68, and 38:61).
have no knowledge.
In 6:160, we were told that good was rewarded tenfold, but evil was punished
1016 The forbidden things are described in four categories: (1) what is shameful according to its guilt, in perfect justice. This verse is in no way inconsistent with it.
or unbecoming; the sort of things which have also legal and social sanctions, not of Two crimes must have a double penalty. (R).
a local but of a universal kind; they may be called offences against society; (2) sins
against self and trespasses or excesses of every sort; these are against truth and
reason; here would come in indiscipline, failure in doing intangible duties not
39. Then the first will say to the last: "See then! No
clearly defined by law; selfishness or self-aggrandisement, which may be condoned advantage have ye over us; so taste ye of the penalty
by custom and not punished by law, etc.; (3) erecting fetishes or false gods; this is for all that ye did !"(1020)
treason against the true God; and (4) corrupting religion by debasing superstitions,
etc. 1020 Wrongdoers have really no sense of honour towards each other. "Honour
among thieves" is an exceptional, not an ordinary, experience. In real life, guilt and
crime are apt to indulge in mean spite and bitter recriminations against
34. To every people is a term(1017) appointed: when accomplices.
their term is reached, not an hour can they cause
delay, nor (an hour) can they advance (it in 40.To those who reject Our signs and treat them with
anticipation). arrogance, no opening will there be of the gates of
1017 People: ummah. I do not know whether "generation" would not be more heaven, nor will they enter the garden, until the camel
appropriate here. If so, it would refer to the Time-Spirit, for it affects a whole can pass through the eye of the needle: Such is Our
number of people living contemporaneously, and while we deal grammatically reward for those in sin.
with a group, we really have in mind the individuals composing the group.
Anyway, the lesson is what is suggested in the following verses. There is only a 41.For them there is Hell, as a couch (below) and folds
limited time for an individual or for a group of people (Cf. 10:49 ). If they do not
make good during that time of probation, the chance is lost, and it cannot come and folds of covering above: such is Our requital of
again. We cannot retard or advance the march of time by a single hour or minute. those who do wrong.
("Hour" in the text expresses an indefinite but short period of time.)
42.But those who believe and work righteousness,- no
35. O ye Children of Adam! whenever there come to you burden do We place on any soul, but that which it can
messengers from amongst you, rehearsing My signs bear,- they will be Companions of the Garden, therein
unto you,- those who are righteous and mend (their to dwell (for ever).
lives),- on them shall be no fear nor shall they grieve.
43. And We shall remove from their hearts any lurking
36.But those who reject Our signs and treat them with sense of injury;-(1021) beneath them will be rivers
arrogance,- they are companions of the Fire, to dwell flowing;- and they shall say: "Praise be to Allah, who
therein (forever).(1017-A) hath guided us to this (felicity): never could we have
1017-A (Cf. 2:167, 39:72, and 40:76)
1017- found guidance, had it not been for the guidance of
Allah. indeed it was the truth, that the messengers of
94
our Lord brought unto us." And they shall hear the 48. The men on the heights will call to certain men whom
cry: "Behold! the garden before you! Ye have been they will know from their marks, saying:(1027) "Of
made(1022) its inheritors, for your deeds (of what profit to you were your hoards and your arrogant
righteousness)." ways?
1021 A man who may have suffered or been disappointed may have a lurking 1027 This speech is in three parts: (1) the last lines of this verse are addressed to
sense of injury at the back of his mind, which may spoil his enjoyment on account the Companions of the Fire, reminding them (as a bench of judges might speak to
of past memory intruding in the midst of felicity. In such cases memory itself is a prisoner) of the futility of their wealth and riches and arrogance in their earthly
pain. Even sorrow is intensified by memory: as Tennyson says, "A sorrow's crown life; (2) the second part, in the first half of verse 49, recalls to their minds how
of sorrows is remembering happier things." But that is in this our imperfect life. In false was their contempt of the good but lowly men who are now to be the
the perfect felicity of the righteous, all such feelings will be blotted out. No inheritors of Heaven; and (3) the latter part of verse 49, "enter ye the Garden" is
"heartaches" then and no memories of them! The clouds of the past will have addressed to the Blessed, to give them a welcome to their state of felicity.
dissolved in glorious light, and no past happiness will be comparable with the
perfect happiness which will have then been attained. Nor will any sense of envy
or shortcoming be possible in that perfect bliss. 49. "Behold! are these not the men whom you swore that
Allah with His Mercy would never bless? Enter ye the
1022 Jesus said: "Blessed are the meek, for they shall inherit the earth": Matt. 5:5.
Garden: no fear shall be on you, nor shall ye grieve."
Here we are told: blessed are the righteous, for they shall inherit the kingdom of
heaven. The stress here is on actual practical deeds of righteousness: whether they
find their rewards on earth or not is immaterial: their attention is directed to an 50. The Companions of the Fire will call to the
infinitely greater reward, the kingdom of Heaven . In the Sermon on the Mount Companions of the Garden: "Pour down to us water or
this is promised to the "poor in spirit": Matt. 5:3. anything that Allah doth provide for your sustenance."
They will say: "Both these things hath Allah forbidden
44.The Companions of the Garden will call out to the to those who rejected Him."(1028)
Companions of the Fire: "We have indeed found the
promises of our Lord to us true: Have you also found 1028 The Companions of the Fire will thirst for water and not get it, and for
sustenance which will not be theirs, while the Companions of the Garden will have
Your Lord´s promises true?" They shall say, "Yes"; the crystal waters of the springs and rivers and they will enjoy the bliss of Allah's
but(1023) a crier shall proclaim between them: "The Countenance, which will be their supreme nourishment and the fruit of their life
curse of Allah is on the wrong-doers;- of probation and seeking. These things will not be transferable. Cf. also 37:41-47,
37:4147, 47:15, and 62-67. (R).
1023 The Companions of the Fire can only answer a single word, 'Yes," such is
their state of misery. Even so, their voice is drowned in the voice of the Crier, who
explains their state: they are in a state of curse, that is, deprivation of the Grace
51."Such as took their religion to be mere amusement
and Mercy of Allah. Such deprivation is the highest misery that souls can suffer. and play, and were deceived by the life of the world."
That day shall We forget them(1029) as they forgot
45. "Those who would hinder (men) from the path of the meeting of this day of theirs, and as they were
Allah and would seek in it something crooked:(1024) wont to reject Our signs.
they were those who denied the Hereafter." 1029 "Forgetfulness" may be involuntary, from a defect of memory, or figuratively,
1024 The unrighteous reflect their own crooked mind when the path of Allah is a deliberate turning away from, or ignoring of, something we do not want, as when
before them. Instead of going straight, they try to find something in it that suits we say in an argument, "you conveniently forget that so-and-so is so-and-so." Here
their own crooked ideas. Frankly they have no faith in the final Goal, the the latter kind is meant. If men deliberately ignored the Hereafter in spite of
Hereafter (Cf. 11:19 ). warnings, can they expect to be received by Allah, Whom they themselves
rejected? ( Cf. 9:67 and 45:34).
46. Between them shall be a veil, and on the
52.For We had certainly sent unto them a Book, based
heights(1025) will be men who would know every one
on knowledge, which We explained in detail,- a guide
by his marks: they will call out to the Companions of
and a mercy to all who believe.
the Garden, "peace on you": they will not have
entered, but they will have an assurance (thereof). 53. Do they just wait for the final fulfilment(1030) of the
1025 This is a difficult passage, and Commentators have interpreted it in different event? On the day the event is finally fulfilled, those
ways. Three distinct schools of thought may be discerned in the interpretation. (1) who disregarded it before will say: "The messengers
One school thinks that the men on the Heights are Angels, or such men of exalted
spiritual dignity (e.g., the great Prophets), as will be able to know the souls at sight
of our Lord did indeed bring true (tidings). Have we no
as regards their spiritual worth: the Heights will be their exalted stations, from intercessors now to intercede on our behalf? Or could
which they will welcome the righteous with a salutation of peace, even before the we be sent back? then should we behave differently
righteous have entered heaven; the salutation of peace being itself an assurance of from our behaviour in the past." In fact they will have
salvation to those whom they salute. (2) Another school of thought thinks that the lost their souls, and the things they invented will
men on the Heights are such souls as are not decidedly on the side of merit or
decidedly on the side of sin, but evenly balanced on a partition between heaven leave them in the lurch.
and hell. Their case is yet to be decided, but their salutation to the righteous is a 1030 If those without faith want to wait and see what happens in the Hereafter,
wistful salutation, because they hope for Allah's Mercy. (3) The third line of they will indeed learn the truth, but it will be too late for them to profit by it then.
interpretation, with which I agree, is close to the first, with this exception, that the All the false ideals and false gods which they put their trust upon will leave them in
partition and the Heights are figurative. The higher souls will rejoice at the the lurch. If they thought that the goodness or greatness of others would help
approaching salvation of the righteous. them, they will be undeceived on the day when their personal responsibility will be
enforced. There will be no salvation except on their own record. How they will
then wish that they had another chance! But their chance will be gone ( Cf. 10:39
and 32:14).
47.When their eyes(1026) shall be turned towards the
Companions of the Fire, they will say: "Our Lord! send 54. Your Guardian-Lord is Allah, Who created the
us not to the company of the wrong-doers." heavens and the earth(1031) in six days, and is firmly
1026 Their eyes: according to interpretation (2) of the last note, "their 1 ' would established on the throne(1032) (of authority): He
refer to the people whose fete has not yet been decided, and the speech would be draweth the night as a veil oér the day, each seeking
theirs; according to interpretations (1) and (3) in that note, "their" would refer to the other in rapid succession: He created the sun, the
the Companions of the Garden, who would realise the terrible nature of hell, and moon, and the stars, (all) governed by laws under His
express their horror of it. I prefer the latter. Then the mention of the "men on the
command. Is it not His to create and to govern?
Heights" and their speech in verse 48 conies in naturally as a different kind of
speech from a different kind of men.
95
Blessed be Allah, the Cherisher and Sustainer of the 59. We sent Noah to his people.(1039) He said: "O my
worlds! people! worship Allah. ye have no other god but Him. I
1031 A sublime verse, comparable to the Throne Verse, 2:255. The Creation in fear for you the punishment of a dreadful day!
six Days is of course metaphorical. In 45:14, the "Days of Allah" refer not so much
to time as to the growth in us of a spiritual sense, a sense of sin and a sense of 1039 The story of Noah in greater detail will be found in 6:25 -49. Here the
Allah's Mercy. In 22:47 , we are told that a Day in the sight of Allah is like a scheme is to tell briefly the stories of some of the Prophets between Noah and
thousand years of our reckoning, and in 70:4, the comparison is with 50,000 of Moses, and lead up thus to a lesson for the contemporaries of the Prophet
our years. In the history of our material earth, we may reckon six great epochs of Muhammad himself. When Noah attacked the wickedness of his generation, he
evolution. The significance of the figure six will be discussed in connection with was laughed at for a madman, for he mentioned the Great Day to come in the
41:9-12, where the matter is referred to in more detail. Hereafter, Allah's retribution came soon afterwards- the great Flood, in which his
unbelieving people were drowned, but he and those who believed in him and
1032 Here, we are told of the creation of the Heavens and the Earth in six days. came into the Ark were saved.
But lest we should be obsessed with the Jewish idea that Allah rested on the
seventh day, we are told that the Creation was but a prelude to Allah's work: for 60.The leaders of his people said: "Ah! we see thee
His authority is exercised constantly by the laws which He establishes and enforces
evidently wandering (in mind)."
in all parts of His Creation. The beautiful imagery of night and day seeking out
each other in rapid succession is still further enforced in the Arabic by the double
accusative of the verb y yughshi, showing the mutual interactions of the day and 61.He said: "O my people! No wandering is there in my
the night, each covering the other in turn. The Heavenly bodies show an order (mind): on the contrary I am a messenger from the
which is evidence of His constant care and government. Not only that, but it is Lord and Cherisher of the worlds!
only He Who creates, maintains, and governs, and no one else. (R).
62."I but fulfil towards you the duties of my Lord´s
55. Call on your Lord with humility and in private:(1033) mission: Sincere is my advice to you, and I know from
for Allah loveth not those who trespass beyond Allah something that ye know not.
bounds.
1033 In prayer, we must avoid any arrogance or show or loudness, or vanity of 63. "Do ye wonder that there hath come to you a
requests or words. If excess is condemned in all things, it is specially worthy of message from your Lord, through a man of your own
condemnation when we go humbly before our Lord-we poor creatures before the people, to warn you,- so that ye may fear Allah and
Omnipotent, Who knoweth all.
haply receive His Mercy?"
56. Do no mischief on the earth, after it hath been(1034) 64. But they rejected him, and We delivered him, and
set in order, but call on Him with fear(1035) and those with him, in the Ark: but We overwhelmed in the
longing (in your hearts): for the Mercy of Allah is flood those who rejected Our signs. They were indeed
(always) near to those who do good. a blind people!
1034 The man who prays with humility and earnestness finds the ground
prepared by Allah for his spiritual advancement. It is all set in order, and cleared 65. To the Ád people,(1040) (We sent) Hud, one of their
of weeds. He does not, like the wicked, upset that order, to introduce evil or (own) brethren: He said: O my people! worship Allah.
mischief into it.
ye have no other god but Him will ye not fear
1035 (Cf. 30:46). Fear and longing: the fear of Allah is really a fear lest we should ((Allah))?"
diverge from His Will, or do anything which would not be pleasing to Him: unlike
ordinary fear, it therefore brings us nearer to Allah, and in fact nourishes our 1040 The 'Ad people, with their prophet Hud, are mentioned in many places. See
longing and desire for Him. especially 26:123-140, and 46:21-26. Their story belongs to Arabian tradition.
Their eponymous ancestor 'Ad was fourth in generation from Noah, having been
a son of 'Aus, the son of Aram , the son of Sam, the son of Noah. They occupied
57. It is He Who sendeth the winds like heralds of glad a large tract of country in Southern Arabia, extending from 'Uman at the mouth of
tidings, going before(1036) His mercy: when they the Persian Gulf to Hadramawt and Yemen at the southern end of the Red Sea .
have carried the heavy-laden clouds, We drive them to The people were tall in stature and were great builders. Probably the long, winding
a land that is dead, make rain to descend thereon, and tracts of sands (ahqaf) in their dominions (46:21) were irrigated with canals. They
forsook the true God, and oppressed their people. A three-year famine visited
produce every kind of harvest therewith: thus shall them, but yet they took no warning. At length a terrible blast of wind destroyed
We raise up the dead: perchance ye may remember. them and their land, but a remnant, known as the second 'Ad or the Thamud (see
below) were saved, and afterwards suffered a similar fate for their sins.
1036 The Parable is complete in its triple significance. (1) In the physical world
the winds go like heralds of glad tidings; they are the advance guard, behind which The tomb of the Prophet Hud (qohr Nabi Hud) is still traditionally shown in
is coming a great army of winds driving heavily laden clouds before it; the wise Hadramut, latitude 15°N and longitude 49V£ °E, about 90 miles north of Mukalla.
Providence of Allah is their General, who directs them towards a parched land, on There are ruins and inscriptions in the neighbourhood. See "Hadramut: Some of
which the clouds deliver their gladdening showers of mercy, which convert the its Mysteries Unveiled," by D. van der Meulen and H. von Wissmann, Leyden ,
dead land into a living, fertile, and beautiful land bearing a rich harvest (Cf. 25:48). 1932. (R).
(2) In the spiritual world, the winds are the great motive forces in the mind of
man, or in the world around him, that bring the clouds or instruments of Allah's
Mercy, which descend and fertilise souls hitherto spiritually dead. (3) If we can see
66. The leaders of the Unbelievers among his people
or experience such things in our life here below, can we doubt the resurrection? said: "Ah! we see thou art an imbecile!" and "We think
thou art a liar!"
58. From the land that is clean and good, by the will of
its Cherisher, springs up produce, (rich) after its 67. He said: "O my people! I am no imbecile, but (I am) a
kind:(1037) but from the land that is bad, springs up messenger from the Lord and Cherisher of the worlds!
nothing but that which is niggardly: thus do we
explain the signs by various (symbols) to those who 68."I but fulfil towards you the duties of my Lord´s
are grateful.(1038) mission: I am to you a sincere and trustworthy
adviser.
1037 The triple parable explained in the last note is here continued. {1) In the
physical world, the fertilising showers of rain yield a rich harvest on good soil, but
bad soil yields little or nothing, (2) In the, spiritual world, also, Allah's Mercy
69. "Do ye wonder that there hath come to you a
evokes no response in some souls which have chosen evil. (3) In the final message from your Lord through a man of your own
reckoning, though all will be raised, not all will achieve the fulfilment of their lives. people, to warn you? call in remembrance that He
1038 Those who are grateful are those who joyfully receive Allah's Message, and
made you inheritors after the people of Noah, and
respond to it by deeds of holiness and righteousness. gave you a stature tall among the nations. Call in
96
remembrance the benefits (ye have received) from full, and the Thamud people were destroyed by a dreadful earthquake, which
threw them prone on the ground and buried them with their houses and their fine
Allah. that so ye may prosper."
buildings.
70. They said: "Comest thou to us, that we may worship
74. "And remember how He made you inheritors after
Allah alone, and give up the cult of our fathers? bring
the Ád people and gave you habitations in the land:
us what thou threatenest us with, if so be that thou
ye build for yourselves palaces and castles in (open)
tellest the truth!"
plains, and carve out homes in the mountains; so
71. He
said: "Punishment and wrath have already(1041) bring to remembrance the benefits (ye have received)
from Allah, and refrain from evil and mischief on the
come upon you from your Lord: dispute ye with me
earth."
over names which ye(1042) have devised - ye and
your fathers,- without authority from Allah. then wait: 75.The leaders of the arrogant party among his people
I am amongst you, also waiting."
said to those who were reckoned powerless - those
1041 The past tense may be understood in three ways. (1) A terrible famine had among them(1045) who believed: "know ye indeed
already afflicted the 'Ad as a warning before they were overwhelmed in the final that Salih is a messenger from his Lord?" They said:
blast of hot wind (see the last note). (2) The terrible insolence and sin into which
they had fallen was itself a punishment. (3) The prophetic past is used, as much as
"We do indeed believe in the revelation(1046) which
to say: "Behold! I see a dreadful calamity: it is already on you!" hath been sent through him."
1042 Why dispute over names and imaginary gods, the inventions of your minds? 1045 As usually happens in such cases, the Believers were the lowly and the
Come to realities. If you ask for the punishment and are waiting in insolent humble, and the oppressors were the arrogant, who in selfishly keeping back
defiance, what can I do but also wait?- in fear and trembling for you, for I know nature's gifts (which are Allah's gifts) from the people, were deaf to the dictates of
that Allah's punishment is sure! (Cf. 53:23). justice and kindness. Salih took the side of the unprivileged, and was therefore
himself attacked.
72. We saved him and those who adhered to him. By Our 1046 Notice the relation between the question and the answer. The godless chiefs
mercy, and We cut off the roots of those who rejected wanted to discredit Salih, and put a personal question, as much as to say, "Is he
Our signs and did not believe. not a liar?" The Believers took back the issue to the higher plane, as much as to
say, "We know he is a man of Allah, but look at the justice for which he is making
a stand: to resist it is to resist Allah". The answer of the godless was to reject Allah
73. To the Thamud people(1043) (We sent) Salih, one of in words, and in action to commit a further act of cruelty and injustice in
their own brethren: He said: "O my people! worship hamstringing and killing the she-camel, at the same time hurling defiance at Salih
Allah. ye have no other god but Him. Now hath come and his God.
unto you a clear (Sign) from your Lord! This she-camel
of Allah is a Sign unto you: So leave her to graze in 76.The Arrogant party said: "For our part, we reject
Allah.s earth, and let her come to no harm, or ye shall what ye believe in."
be seized with a grievous punishment.(1044)
77.Then they ham-strung the she-camel, and insolently
1043 The Thamud people were the successors to the culture and civilisation of defied the order of their Lord, saying: "O Salih! bring
the 'Ad people, for whom see n. 1040 and 7:65 above. They were cousins to the
'Ad, apparently a younger branch of the same race. Their story also belongs to about thy threats, if thou art a messenger (of Allah.!)"
Arabian tradition, according to which their eponymous ancestor Thamud was a
son of 'Abir {a brother of Aram ), the son of Sam, the son of Noah. Their seat was 78.So the earthquake took them(1047) unawares, and
in the northwest corner of Arabia (Arabia Petraea), between Madman and Syria . they lay prostrate in their homes in the morning!
It included both rocky country (hijr, 15:80), and the spacious fertile valley (Wadi)
and plains country of Qura, which begins just north of the City of Madinah and 1047 The retribution was not long delayed. A terrible earthquake came and
was traversed by the Hijaz Railway. When the Prophet in the 9th year of the buried the people and destroyed their boasted civilisation. The calamity must have
Hijrah led his expedition to Tabuk (about 400 miles north of Madinah) against been fairly extensive in area and intense in the terror it inspired, for it is described
the Roman forces, on a reported Roman invasion from Syria , he and his men (54:31) as a "single mighty blast" (sayhatan wahidatan), the sort of terror-inspiring
came across the archaeological remains of Thamud. The recently excavated rock noise which accompanies all big earthquakes.
city of Petra , near Ma'an, may go back to Thamud, though its architecture has
many features connecting it with Egyptian and Graeco-Roman culture overlaying 79.
79. So Salih left them,(1048) saying: "O my people! I did
what is called by European writers Nabataean culture. Who were the Nabataeans?
They were an old Arab tribe which played a considerable part in history after they
indeed convey to you the message for which I was
came into conflict with Antigonus 1 in 312 B.C. Their capital was Petra , but they sent by my Lord: I gave you good counsel, but ye love
extended their territory right up to the Euphrates . In 85 B.C. they were lords of not good counsellors!"
Damascus under their king Haritha (Aretas of Roman history). For some time
they were allies of the Roman Empire and held the Red Sea littoral. The Emperor 1048 Salih was saved by Allah's mercy as a just and righteous man. His speech
Trajan reduced them and annexed their territory in A.C. 105. The Nabataeans here may be either a parting warning, or it may be a soliloquy lamenting the
succeeded Thamud of Arabian tradition. Thamud are mentioned by name in an destruction of his people for their sin and folly.
inscription of the Assyrian King Sargon, dated 715 B.C., as a people of Eastern
and Central Arabia (Encyclopedia, of Islam). See also Appendix VII to S. 26. 80. We also (sent) Lut:(1049) He said to his people: "Do
With the advance of material civilisation, Thamud people became godless and
ye commit lewdness such as no people in creation
arrogant, and were destroyed by an earthquake. Their prophet and warner was (ever) committed before you?
Salih, and the crisis in their history is connected with the story of a wonderful she-
1049 Lut is the Lot of the English Bible. His story is biblical, but freed from some
camel: see next note.
shameful features which are a blot on the biblical narrative, (e.g., see Gen. 19:30-
1044 The story of this wonderful she-camel, that was a sign Lo the Thamud, is 36 and n. 1575 to 11:78). He was a nephew of Abraham, and was sent as a
variously told in tradition. We need not follow the various versions in the Prophet and warner to the people of Sodom and Gomorrah , cities utterly
traditional story. What we are told in the Qur'an is: that (1) she was a Sign or destroyed for their unspeakable sins. They cannot be exactly located, but it may
Symbol, which the Prophet Salih, used for a warning to the haughty oppressors of be supposed that they were somewhere in the plain east of the Dead Sea . The
the poor; (2) there was scarcity of water, and the arrogant or privileged classes story of their destruction is told in the 19th chapter of Genesis. Two angels in the
tried to prevent the access of the poor or their cattle to the springs, while Salih shape of handsome young men came to Lot in the evening and became his guests
intervened on their behalf (26:155, 54:28); (3) like water, pasture was considered a by night. The inhabitants of Sodom in their lust for unnatural crime invaded Lot 's
free gift of nature, in this spacious earth of Allah (7:73), but the arrogant ones tried house but were repulsed. In the morning, the angels warned Lot to escape with his
to monopolise the pasture also; (4) this particular she-camel was made a test case family. "Then the Lord rained upon Sodom and upon Gomorrah brimstone and
(54:27) to see if the arrogant ones would come to reason; (5) the arrogant ones, fire from the Lord out of heaven; and He overthrew those cities, and all the plain,
instead of yielding to the reasonable rights of the people, hamstrung the poor she- and all the inhabitants of the cities, and that which grew upon the ground. But his
camel and slew her, probably secretly (91:14, 54:29); the cup of their iniquities was
97
wife looked back from behind him, and she became a pillar of salt" (Gen. 19:24- Abraham, whereas the Hebrew Bible would give us a period of four to six
26). centuries between Abraham and Moses. The mere fact that Jethro was a Midianite
and that another name, Hobab, is mentioned for a father-in-law of Moses in Num.
Note that Lut's people are the people to whom he is sent on a mission. He was 10:29 , is slender ground for identification. As the Midianites were mainly a
not one of their own brethren, as was Salihor Shu'ayb. But he looked upon his nomad tribe, we need not be surprised that their destruction in one or two
people as his brethren (50:13), as a man of God always does. settlements did not affect their life in wandering sections of the tribe in other
geographical regions. Shu'ayb's mission was apparently in one of the settled towns
81."For ye practise your lusts on men in preference to of the Midianites, which was completely destroyed by an earthquake (7:91). If this
women : ye are indeed a people transgressing beyond happened in the century after Abraham, there is no difficulty in supposing that
they were again a numerous tribe three or five centuries later, in the time of Moses
bounds." (see last note). As they were a mixed wandering tribe, both their resilience and
their eventual absorption can be easily understood. But the destruction of the
82.And his people gave no answer but this: they said, settlement or settlements (if the Wood or Ayka was a separate settlement, see n.
"Drive them out of your city: these are indeed men 2000 to 15:78) to which Shu'ayb was sent to preach was complete, and no traces of
who want to be clean and pure!"(1050) it now remain.
1050 An instance of the withering sarcasm that hardened sinners use against the The name of the h ighest m ountain of Yemen , Nabi Shu'ayb (11,000 ft.) has
righteous. They wound with words, and follow up the insult with deeds of probably no connection with the geographical territory of the nomad Midianites,
injustice, thinking that they would bring the righteous into disgrace. But Allah unless we suppose that their wanderings extended so far south from the territories
looks after His own, and in the end, the wicked themselves are overthrown when mentioned in the last note.
the cup of their iniquity is full. ( Cf. 29:29)
86. "And squat not on every road, breathing threats,
83. But we saved him and his family, except his wife: she hindering from the path of Allah those who believe in
was of those who legged behind.(1051) Him, and seeking in it something crooked; But
remember how ye were little, and He gave you
1051 In the biblical narrative she looks back, a physical act (see n. 1049): here she
is a type of those who lag behind, i.e. whose mental and moral attitude, in spite of increase. And hold in your mind´s eye what was the
their association with the righteous, is to hark back to the glitter of wickedness and end of those who did mischief.(1055)
sin (Cf. 37:135). The righteous should have one sole objective, the Way of Allah.
1055 The Midianites were in the path of a commercial highway of Asia, viz., that
They should not look behind, nor yet to the right or the left.
between two such opulent and highly organised nations as Egypt and the
Mesopotamian group comprising Assyria and Babylonia . Their besetting sins are
84. And we rained down on them a shower (of thus characterised here: (1) giving short measure or weight, whereas the strictest
brimstone):(1052) Then see what was the end of commercial probity is necessary for success, (2) a more general form of such
those who indulged in sin and crime! fraud, depriving people of rightful dues, (3) producing mischief and disorder,
whereas peace and order had been established (again in a literal as well as a
1052 The shower is expressly stated in Q. 11:82 to have been of stones. In 15:73- metaphorical sense); (4) not content with upsetting settled life, taking to highway
74, we are told that there was a terrible blast or noise (sayhah) in addition to the robbery, literally as well as (5) metaphorically, in two ways, viz.., cutting off people
shower of stones. Taking these passages into consideration along with Gen, 19:24 . from access to the worship of Allah, and abusing religion and piety for crooked
(seen. 1049 above), I think it is legitimate to translate: "a shower of brimstone." purposes, i.e., exploiting religion itself for their crooked ends, as when a man
builds houses of prayer out of unlawful gains or ostentatiously gives charity out of
85. To the Madyan people(1053) We sent money which he has obtained by force or fraud, etc. After setting out this
catalogue of besetting sin Shu'ayb makes two appeals to the past: (1) You began as
Shuáyb,(1054) one of their own brethren: he said: an insignificant tribe, and by Allah's favour you increased and multiplied in
"O my people! worship Allah. Ye have no other god but numbers and resources; do you not then owe a duty to Allah to fulfill His Law?
Him. Now hath come unto you a clear (Sign) from your (2) What was the result in the case of those who fell into sin? Will you not take
Lord! Give just measure and weight, nor withhold warning by their example?
from the people the things that are their due; and do So Shu'ayb began his argument with faith in Allah as the source of all virtue, and
no mischief on the earth after it has been set in order: ended it with destruction as the result of all sin. In the next verse he pleads with
that will be best for you, if ye have Faith. them to end their controversies and come to Allah.
1053 "Madyan" may be identified with "Midian." Midian and the Midianites are 87."And if there is a party among you who believes in
frequently mentioned in the Old Testament, though the particular incident here
mentioned belongs to Arab rather than to Jewish tradition. The Midianites were of the message with which I have been sent, and a party
Arab race, though, as neighbours of the Canaanites, they probably intermixed with which does not believe,(1056) hold yourselves in
them. They were a wandering tribe; it was Midianite merchants to whom Joseph patience until Allah doth decide between us: for He is
was sold into slavery, and who took him to Egypt . Their principal territory in the the best to decide.(1057)
time of Moses was in the northeast of the Sinai Peninsula , and east of the
Amalekites. Under Moses the Israelites waged a war of extermination against 1056 Madyan is torn by internal conflict. Shu'ayb comes as a peacemaker, not in
them: they slew the kings of Midian, slaughtered all the males, burnt their cities virtue of his own wisdom, but by an appeal to the truth, righteousness and justice
and castles, and captured their cattle (Num. 31:7-11). This sounds like total of Allah. As we see later, the real motives of his opponents were selfishness,
extermination. Yet a few generations afterwards, they were so powerful that the arrogance, violence, lawlessness, and injustice. But he appeals to their better
Israelites for their sins were delivered into the captivity of the Midianites for seven nature, and is prepared to argue on the basis that the party which wants to
years; both the Midianites and their camels were without number and the suppress those who believe in Allah's Message and in righteousness, has some
Israelites hid from them in "dens . . . caves, and strongholds" (Judges 7:1-6). sincere mental difficulty in accepting Shu'ayb's mission. "If," he says to them, "that
Gideon destroyed them again, (Judges 7:1-25), say about two centuries after is the case, do you think it justifies your intolerance, your violence, or your
Moses. As the decisive battle was near the hill of Moreh, not far south of Mount persecution? On the contrary, events will prove by themselves who is right and
Tabor, we may localise the Midianites on this occasion in the northern parts of the who is wrong." To the small band who believe in his mission and follow his
Jordan valley, at least 200 miles north of the Sinai Peninsula. teaching, he would preach patience and perseverance. His argument to them
would be: 'You have faith; surely your faith is strong enough to sustain you in the
This and the previous destruction under Moses were local, and mention no town hope that Allah's truth will triumph in the end; there is no cause for despair or
of Midian . In later times there was a town of Madyan on the east side of the Gulf dejection."
of 'Aqaba. It is mentioned in Josephus, Eusebius, and Ptolemy: (Encyclopaedia of
Islam). Then it disappears from geography. In Muslim times it was a revived town How exactly these past experiences fit the times of our Holy Guide Muhammad!
with quite a different kind of population, but it never flourished. The Midianites And it is for that analogy and that lesson that the stories of Noah, Hud, Salih, Lut,
disappeared from history. and Shu'ayb are related to us-all different, and yet all pointing to the great lessons
in Muhammad's life.
1054 Shu'ayb belongs to Arab rather than to Jewish tradition, to which he is
unknown. His identification with Jethro, the father-in-law of Moses, has no 1057 See the argument in the last note. Allah's decision may come partly in this
warrant, and I reject it. There is no similarity either in names or incidents, and very life, eidier for the same generation or for succeeding generations, by the logic
there are chronological difficulties (see 1064 below). If, as the Commentators tell of external events. But in any case it is bound to come spiritually on a higher plane
us, Shu'ayb was in the fourth generation from Abraham, being a great-grandson of eventually, when the righteous will be comforted and the sinners will be convinced
Madyan (a son of Abraham), he would be only about a century from the time of of sin from their own inner conviction.
98
expressed in the plural, while Salih's fight was chiefly against selfish arrogance, and
88. The leaders, the arrogant party among his people, his message is expressed in the singular; (2) the Thamud were the more cultured
said:(1058) "O Shuáib! we shall certainly drive thee people of the two, and perished in their own pride; as Salih said, "ye love not good
out of our city - (thee) and those who believe with counsellors"; the Midianites were a rougher people, and their minds were less
thee; or else ye (thou and they) shall have to return to receptive of argument or faith; as Shu'ayb said, they were a people who "refused to
believe."
our ways and religion." He said: "What! even though
we do detest (them)?
92.The men who reject Shuáib became as if they had
1058 The gentle, all-persuasive arguments of Shu'ayb fell on hard hearts. Their never been in the homes where they had flourished:
only reply was: "Turn him out! - him and his people." When courtesy and a plea the men who rejected Shuáib - it was they who were
for toleration are pitted against bigotry, what room is there for logic? But bigotry
and unrighteousness have their own crooked ways of pretending to be tolerant. "0 ruined!
yes!" they said, "We are very tolerant and long-suffering! But we are for our
country and religion. Come back to the ways of our fathers, and we shall 93. So Shuáib left them, saying: "O my people! I did
graciously forgive you!" "Ways of their fathers!" - they meant injustice and indeed convey to you the messages for which I was
oppression, highhandedness to the poor and the weak, fraud under cover of sent by my Lord: I gave you good counsel, but how
religion, and so on! Perhaps the righteous were the poor and the weak. Were they
likely to love such ways? Perhaps there was implied a bribe as well as a threat. "If shall I lament over a people who refuse to
you come back and wink at our iniquities, you shall have scraps of prosperity believe!"(1064)
thrown at you. If not, out you go in disgrace!"
1064 Can we get any idea of the chronological place of the destruction of the
Midianites? In n. 1053 (7:85) we have discussed the geographical aspects. The
89. "We should indeed invent(1059) a lie against Allah, if following considerations will help us in getting some idea of their period: (1) The
we returned to your ways after Allah hath rescued us stories of Noah, Hud, Salih, Lut, and Shu'ayb seem to be in chronological order.
therefrom; nor could we by any manner of means Therefore Shu'ayb came after Abraham, whose nephew Lut was; (2) If Shu'ayb
was in the fourth generation from Abraham, (see 11:89, n. 1590), it would be
return thereto unless it be as in the will and plan of impossible for him to have been a contemporary of Moses, who came many
Allah,(1060) Our Lord. Our Lord can reach out to the centuries later - this difficulty is recognised by Ibn Kathir and other classical
utmost recesses of things by His knowledge. In the commentators;
Allah is our trust. our Lord! Decide thou(1061)
(3) The identification of Shu'ayb with Jethro the father-in-law of Moses is without
between us and our people in truth, for Thou art the warrant; see n. 1054 (7:85);
best to decide."
(4) Shu'ayb must have been before Moses; see 7:103; (5) The Midianites who
1059 The answer of the righteous is threefold. (1) "Coming back is all very well. were destroyed by Moses and by Gideon after him (n. 1053) were local remnants,
But do you mean that we should practise the vices we detest?" (2) 'You want us to as we may speak of the Jews at the present day; but their existence as a nation in
lie against our consciences and our Lord, after we have seen the evil of your ways." their original homelands seems to have ended before Moses: "they became as if
(3) "Neither bribes nor threats, nor specious appeals to patriotism or ancestral they had never been in the homes where they had flourished" (7:92); (6) Josephus,
religion can move us: the matter rests with Allah, Whose will and pleasure we Eusebhis, and Ptolemy mention a town of Madyan, but it was not of any
obey, and on Whom alone we rely. His knowledge will search out all your importance (n. 1053); (7) After the first centuries of the Christian era, Madyan as a
specious pretences." town appears as an unimportant place resting on its past.
1060 This of course, does not mean that anyone can ever return to evil ways with
Allah's consent. Shu'ayb has already emphatically repudiated the idea of returning 94. Whenever We sent a prophet to a town, We took up
"to your ways after Allah hath rescued us therefrom." But even if their ways had its people in suffering and adversity, in order that they
been good, the human will, he goes on to say, has no data to rely upon, and he might learn humility.(1065)
and his followers would only be guided by Allah's Will and Plan.
1065 Man was originally created pure. The need of a Prophet arises when there is
1061 Having answered the insincere quibblers among the godless, the righteous some corruption and iniquity, which he is sent to combat. His coming means
turn to Allah in earnest prayer. The endless controversies in this world about much trial and suffering, especially to those who join him in his protest against
abstract or speculative things never end even where both sides are sincere in their wrong. Even so peaceful a Prophet as Jesus said: "I came not to send peace
beliefs. The decision must be taken to Allah, Who sits on the throne of Truth, butasword" (Matt. 10:34 ). But it is all in Allah's Plan, for we must learn humility if
and Whose decisions will, therefore, be free from the errors and imperfections of we would be worthy of Him.
all human judgement. The sincere have nothing to fear in the appeal to Him, as
their motives are pure.
95. Then We changed their suffering into prosperity,
90. Theleaders, the unbelievers among his people, said: until they grew(1066) and multiplied, and began to
say: "Our fathers (too) were touched by suffering and
"If ye follow Shuáib, be sure then ye are
affluence" ... Behold! We called them to account of a
ruined!"(1062)
sudden, while they realised not (their peril).
1062 The answer of the Unbelievers is characteristic. As all their bribes and
subtleties have failed, they resort to threats, which are worse than the argument of 1066 Allah gives enough rope to the sinful. They grow and multiply, and become
the stick. "All right," they say, "there is nothing but ruin before you!" That means scornful. Neither suffering nor affluence teaches them the lessons which they are
that the Believers will be persecuted, held up to obloquy, ostracised, and meant to learn, viz., patience and humility, gratitude and kindness to others. They
prevented from access to all means of honorable livelihood; their families and take adversity and prosperity alike as a matter of chance. "O yes!" they say, "Such
dependants will be insulted, reviled, and tortured, if they could but be got into the things have happened in all ages! Our fathers had such experience before us, and
enemy's power; their homes destroyed, and their names held up to ridicule and our sons will have them after us. Thus goes on the world for all time!" But does it?
contempt even when they are gone. But, as verse 92 says, their wicked designs What about the Plan of the Architect? They are found napping when Nemesis
recoiled on themselves: it was the wicked who were ruined and blotted out. overtakes them in the midst of their impious tomfoolery!
91. But the earthquake took them unawares, and they 96. If the people of the towns had but believed and
lay prostrate in their homes before the feared Allah, We should indeed have opened out to
morning!(1063) them (All kinds of) blessings from heaven and earth;
but they rejected (the truth), and We brought them to
1063 The fate of the Madyan people is described in the same terms as that of the book for their misdeeds.
Thamud in verse 78 above. An earthquake seized them by night, and they were
buried in their own homes, no longer to vex Allah's earth. But a supplementary
detail is mentioned in Q. 26:189, "the punishment of a day of overshadowing 97.Did the people of the towns feel secure against the
gloom," which may be understood to mean a shower of ashes and cinders coming(1067) of Our wrath by night while they were
accompanying a volcanic eruption. Thus a day of terror drove them into their asleep?
homes, and the earthquake finished them. The lament of Shu'ayb in verse 93 is
almost the same as that of Salih in verse 79, with two differences: (1) Shu'ayb's 1067 This and the two following verses should be read together. They furnish a
messages attacked the many sins of his people (see n. 1055) and are, therefore, commentary on the story of the five Prophets that has already been related. Allah's
99
wrath may come by night or by day, whether people are arrogantly defying Allah's Arabisation. Who was the Pharaoh in the story of Moses? If the Inscriptions had
laws or are sunk in lethargy or vain dreams of unreality. Who can escape Allah's helped us, we could have answered with some confidence, but unfortunately the
Plan, and who can feel themselves outside it except those who are seeking their Inscriptions fail us. It is probable that it was an early Pharaoh of the XVIIIth
own ruin? Dynasty, say Thothmes I, about 1540 B.C. See Appendix IV, on Egyptian
Chronology and Israel , printed at the end of this Surah.
98.Or else did they feel secure against its coming in
broad daylight while they played about (care-free)? 105. One for whom it is right to say nothing but truth
about Allah. Now have I come unto you (people),
99.Did they then feel secure against the plan of Allah.- from(1073) your Lord, with a clear (Sign): So let the
but no one can feel secure from the Plan of Allah, Children of Israel depart along with me."
except those (doomed) to ruin!(1068) 1073 Notice that Moses, in addressing Pharaoh and the Egyptians, claims his
1068 This closes that chapter of the narrative which deals with Prophets who were mission to be not from his God, or his people's God but from "your Lord," from
rejected by their own people, but who stood firm on Allah's message and were "the Lord of the Worlds," And his mission is not to his people only: "I come unto
able to rescue a remnant who believed. In each case there were special you (Egyptian people) from your Lord." The spirit of our version is entirely
circumstances and special besetting sins, which have been explained in the notes. different from the spirit of the same story as told in the Old Testament, (Exod.
The nations which as a body could not be won over to Allah's Law perished. So chapters 1-15). In Exod. 3:18, the mission of Moses is expressed to be as from
far we have been dealing with the corruptions and iniquities within each nation. In "the Lord God of the Hebrews."
the story of Moses we have first a struggle against the bondage of Egypt , one of The essence of the whole Islamic story is this: Joseph's sufferings and good
the foremost powers then in the world, the rescue of the Israelites and their fortune were not merely a story in a romance. Joseph was a prophet; his sufferings
wanderings, and their proving themselves unworthy and being left to wander in a and his subsequent rise to power and position in Egypt were to be a lesson (a) to
new sense when they rejected the new Prophet (Muhammad) who came to renew his wicked brothers who sold him into slavery, (b) to his people who were stricken
Allah's Message. with famine and found a welcome in Egypt, and (c) to the Egyptians, who were
arrogant over their high material civilisation, but had yet to be taught the pure faith
100.To those who inherit the earth in succession to its of Abraham. Israel prospered in Egypt , and stayed there perhaps two to four
(previous) possessors, is it not a guiding, (lesson) centuries. (Renan allows only one century). Times changed, and the racial bigotry
that, if We so willed, We could punish them (too) for of the Egyptians showed its head again, and Israel was oppressed. Moses was
raised up with a threefold mission again (a) to learn all the learning of the
their sins, and seal up their hearts so that they could Egyptians and preach Allah's Truth to them as one who had been brought up
not hear?(1069) among themselves, (b) to unite and reclaim his own people, and (c) to rescue
them and lead them to a new world, which was to open out their spiritual horizon
1069 The stories which have been related should give a warning to present and and lead them to the Psalms of David and the glories of Solomon.
future generations which have inherited the land, the power, or the experience of
the past. They should know that if they fall into the same sins they will meet with
the same fate: when through their contumacy their hearts are hardened, they do 106.(Pharaoh) said: "If indeed thou hast come with a
not listen to the advice that falls on their ears (Cf. 2:7 and 40:35). Sign, show it forth,- if thou tellest the truth."(1074)
1074 The ensuing dialogue shows the psychology on the two sides. Pharaoh is
101.Such were the towns whose story We (thus) relate sitting in his court, with his ministers and chiefs around him. In their arrogance
unto thee: There came indeed to them their they are only amused at the effrontery and apparent revolt of the Israelite leaders,
messengers with clear (signs): But they would not and they rely upon their own superior worldly power, aided by the magic which
believe what they had rejected before.(1070) Thus was a part of the Egyptian religion. Confronting them stand two men, Moses with
his mission from Allah, and his brother Aaron who was his lieutenant. They are
doth Allah seal up the hearts of those who reject faith. confident, not in their own powers, but in the mission they had received. The first
1070 Those who have heard the Message and rejected it find it more difficult thing they have to do is to act on the subjective mind of the Egyptians, and by
afterwards to retrace their steps. Evil has blocked the channels of Allah's grace to methods which by Allah's miracle show that Egyptian magic was nothing before
them. It begins with their breaking their Covenant with Allah; with each step the true power of Allah.
afterwards they fall deeper and deeper into the mire (Cf. 41:5).
107.Then (Moses) threw his rod, and behold! it was a
102. Most of them We found not men (true) to their serpent, plain (for all to see)!(1075)
covenant: but most of them We found rebellious and 1075
1075 The serpent played a large part in Egyptian mythology. The great sun-god
disobedient. Ra won a great victory over the serpent Apophis, typifying the victory of light over
darkness. Many of their gods and goddesses took the forms of snakes to impress
103.Then after them We sent Moses with Our signs to their foes with terror. Moses's rod as a type of a serpent at once appealed to the
Pharaoh and his chiefs, but they wrongfully rejected Egyptian mentality. The contempt which the Egyptians had entertained in their
minds before was converted into terror. Here was someone who could control the
them: So see what was the end of those who made reptile which their great god Ra himself had such difficulty in overcoming! (Cf.
mischief. 20:20 ).
104.Moses(1071) said: "O Pharaoh!(1072) I am a 108. And he drew out his hand, and behold! it was white
messenger from the Lord of the worlds,- to all beholders!(1076)
1071 The story of Moses is told in many places in the Holy Qur'an, with a special 1076 But the second Sign displayed by Moses was even more puzzling to the
lesson in each context. In 2:49 -71, the story is an appeal to the Jews from their Egyptians, Moses drew out his hand from the folds of the garments on his breast,
own scripture and traditions, to show their true place in the religious history of and it was white and shining as with divine light! This was to counter any
mankind, and how they forfeited it. Here we have an instructive parallelism in that suggestions of evil, which the serpent might have created. This was no work of evil
story to the story of Muhammad's mission—how both these men of Allah had to - of black magic, or a trick or illusion. His hand was transfigured-with a light which
fight against (1) a foreign foe, arrogant, unjust, faithless, and superstitious, and (2) no Egyptian sorcerers could produce. In Islam the "white hand" of Moses has
against the same class of internal foe among their own people. Both of them won passed into a proverb, for a symbol of divine glory dazzling to the beholders.
through. In the case of Moses, the foreign foe was Pharaoh and his Egyptians, who
boasted of their earlier and superior civilisation; in the case of the Prophet
Muhammad the foreign foes were the Jews themselves and the Christians of his 109.Said the Chiefs of the people of Pharaoh: "This is
day. Moses led his people nearly to the Land of promise in spite of rebellions indeed a sorcerer well- versed.
among his own people; Muhammad succeeded completely in overcoming the
resistance of his own people by his own virtues and firmness of character, and by 110. "His plan is to get you out of your land: then what is
the guidance of Allah. What was a hope when these Makkan verses were revealed
it ye counsel?"(1077)
became an accomplishment before the end of his life and mission on earth.
1077 The two Signs had the desired effect on the Egyptians. They were
1072 "Pharaoh" (Arabic. Fir'awn) is a dynastic title, not the name of any particular
impressed, but they judged them by their own standards. They thought to
king in Egypt . It has been traced to the ancient Hieroglyphic words, Per-7ia, themselves, "These are ordinary sorcerers: let us search out our best sorcerers and
which mean "Great House." The nun is an "infirm" letter added in the process of
show them that they have superior powers." But like all worldly people, they began
100
to fear for their own power and possessions. It was far from Moses's intention to
drive out the Egyptians from their own land. He merely wanted to end the
121. Saying: "We believe in the Lord of the Worlds,-
Egyptian oppression. But the Egyptians had a guilty conscience, and they judged
other people's motives by their own. They discussed the matter in council on quite 122. "The Lord of Moses and Aaron."
wrong premises.
123.Said Pharaoh: "Believe ye in Him before I give you
111. They said: "Keep him and his brother in suspense permission? Surely this is a trick which ye have
(for a while); and send to the cities men to collect- planned in the city to drive out its people: but soon
shall ye know (The consequences).(1082)
112. And bring up to thee all (our) sorcerers well-
1082 Pharaoh and his Court were doubly angry: first because they were made to
versed."(1078)
look small when confronted by the power of Allah, and secondly, because their
1078 The advice of the Council to Pharaoh shows a misreading of the situation. dupes and instruments were snatched away from them. These men, the sorcerers,
They were in a panic about what the magic of this evidently powerful sorcerer at once recognised the Signs of Allah, and in their case the mission of Moses and
could do against them. So they advised the Pharaoh to summon their most Aaron was fulfilled. They turned back on their past life of imposture, make-
powerful sorcerers from all over the country, and in the meantime to hold Moses believe, false worship, and oppression of the weak, and confessed the One true
and Aaron in suspense — neither to yield to them nor definitely to oppose them. God. As usually happens, hardened sinners resent all the more the saving of any
The Prophets of Allah could well afford to wait. Time is always in favour of Truth. of their companions from sin and error. Judging other people's motives by their
(R). own, they accuse them of duplicity, and if they have the power, they take cruel
revenge. Here the Pharaoh threatens the repentant sinners with the extreme
punishment for treason and apostasy (cutting off of hands and feet, combined with
113.So there came the sorcerers to Pharaoh: They said,
an ignominious death on the cross, as in the case of the worst malefactors). But
"of course we shall have a (suitable) reward if we they remained firm, and prayed to Allah for patience and constancy. Probably
win!"(1079) their influence spread quietly in the commonality. Ultimately it appeared on the
Throne itself, in the person of Amenophis IV about five or six generations
1079 The most noted sorcerers of Pharaoh came. Their art was built up on afterwards. See Appendix V, on Egyptian Religion, printed at the end of this
trickery and imposture, and the first thing they could think of was to make a Surah.
selfish bargain for themselves. The Pharaoh and his Council would, in their
present state of panic, agree to anything. And so they did. Pharaoh not only
promised them any rewards they desired if they foiled the strange power of these
124."Be sure I will cut off your hands and your feet on
men, but he also promised them the highest dignities round his own person. And apposite sides, and I will cause you all to die on the
so the contest begins, with due observance of the amenities observed by cross."
combatants before they come to close grips.
125.They said: "For us, We are but sent back unto our
114. He said: "Yea, (and more),- for ye shall in that case Lord:
be (raised to posts) nearest (to my person)."
126."But thou dost wreak thy vengeance on us simply
115. They said: "O Moses! wilt thou throw (first), or shall because we believed in the Signs of our Lord when
we have the (first) throw?" they reached us! Our Lord! pour out on us patience
and constancy, and take our souls unto thee as
116. Said Moses: "Throw ye (first)." So when they threw, Muslims (who bow to Thy Will)!(1083)
they bewitched the eyes of the people, and struck
terror into them: for they showed a great (feat of) 1083 These Egyptians, by their patience and constancy, show that their repentance
was true. Thus in their case the mission of Moses was fulfilled directly, and their
magic.(1080) number must have amounted to a considerable figure. They were martyrs to their
1080 Moses and his brother Aaron were pitted against the most skillful magic-men faith, and their martyrdom affected their nation in two ways. In the first place, as
of Egypt, but they were calm and confident and let the magic-men have their they were the pick of those who practised the false superstition in Egypt , their
innings first As is usual in this world, the magicians trickery made a great conversion and disappearance dealt a staggering blow to the whole system.
impression on the people, but when Moses threw his rod, the illusion was broken, Secondly, the indirect effect of their martyrdom on the commonalty of Egypt must
and the falsehood was all shown up. In the Old Testament story (Exod. 7:10 -12) have been far greater than can be measured by numbers. The banner of Allah was
it was Aaron that threw the rod, and he threw it before the magicians. Aaron's rod planted, and the silent spiritual fight must have gone on ever since, though history,
became a serpent. Then the magicians threw their rods, and they became in recording outward events, is silent on the slow and gradual processes of
serpents, but Aaron's rod swallowed up their rods. The story given to us is more transformation undergone by Egyptian religion. From a chaotic pantheon of
dramatic and less literal. We are told in general terms that Moses first allowed the animals and animal gods, the worship of the sun and the heavenly bodies, and the
magic-men to play their tricks. The rod of Moses was the symbol of his authority. worship of the Pharaoh as the embodiment of power, they gradually came to
It must have been a simple shepherd's crook with which he used to feed his realise the oneness and mercy of the true God. After many glimpses of
flocks. With Allah's grace behind him, he was able to expose all false trickery and Monotheism on Egyptian soil itself, the Gospel of Jesus reached them, and
establish the Truth. eventually Islam.
117. Weput it into Moses´s mind by inspiration: "Throw 127.

127. Said the chiefs of Pharaoh´s people: "Wilt thou
(now) thy rod":and behold! it swallows up straight leave Moses and his people, to spread mischief in the
away all the falsehoods which they fake! land, and to abandon thee and thy gods?" He said:
"Their male children will we slay; (only) their females
118. Thus truth was confirmed, and all that they did was will we save alive; and we have over them (power)
made of no effect. irresistible."(1084)
1084 Pharaoh's order against the sorcerers was drastic enough. But his Council is
119.So the (great ones) were vanquished there and not satisfied. What about Moses and the Israelites? They had a seeming victory,
then, and were made to look small.(1081) and will now be more mischievous than ever. They appeal to Pharaoh's vanity and
his superstition and sense of power. "If you leave them alone," they say, "where will
1081 The proud ones of the Court - Pharaoh and his chiefs - were hard-hearted, be your authority? You and your gods will be defied!" Pharaoh has a ready answer.
and the exposure of the imposture only made them wreak their rage on those He was really inwardly cowed by the apparent power of Moses. He dared not
whom they could reach. On the other hand the effect on the humbler ones - those openly act against him. But he had already, before the birth of Moses, passed a
who had been made the dupes and instruments of the imposture - was quite cunning order to destroy the whole people of Israel . Through the instrumentality
different. Their conscience was awakened. They fell down to the ground in of midwives (Exod. 1:15 ), all the male children were to be destroyed, and the
adoration of the Lord of the. Worlds, and confessed their faith. females would then be for the Egyptians: the race of Israel would thus be at an
end. This order was still in force, and would remain in force until the despised
120. But the sorcerers fell down prostrate in adoration. race was absorbed. But Egyptian cunning and wickedness had no power against
Allah's Plan for those who had faith. See verse 129.
101
Egyptians suffered, they promised amendment and begged Moses to intercede

128. Said Moses to his people: "Pray for help from Allah, and cause the plague to cease. But every time it ceased, they went back to their evil
and (wait) in patience and constancy: for the earth is attitude, until the final retribution came. This is a type of the sinner's attitude for
Allah.s, to give as a heritage to such of His servants as all times.
He pleaseth; and the end is (best) for the
righteous.(1085) 135.But every time We removed the penalty from them
according to a fixed term which they had to fulfil,-
1085 Notice the contrast between the arrogant tone of Pharaoh and the humility
and faith taught by Moses. In the end the arrogance was humbled, and humility (1093) Behold! they broke their word!
and faith were protected and advanced. 1093 The intercession of Moses was limited to prayer. Each plague or penalty had
its appointed term in Allah's decree. That term was duly fulfilled before the plague
129. They said: "We have had (nothing but) trouble, both ceased. Allah's law is firm: it does not vacillate like the human will. The
before and after thou camest(1086) to us." He said: intercession only meant two things: (1) that Allah's name was invoked and His
presence duly brought home to the mind and heart of the sinner who promised
"It may be that your Lord will destroy your enemy and repentance, and (2) that the sinner was given a further chance if the prayer was
make you inheritors(1087) in the earth; that so He accepted. This again is a universal truth.
may try you by your deeds."
1086 There is a slight note of querulousness in the people's answer. But Moses 136.So We exacted retribution from them: We drowned
allays it by his own example and courage, and his vision of the future: which was them(1094) in the sea, because they rejected Our
amply fulfilled in time. See verse 137. Signs and failed to take warning from them.(1095)
1087 The Israelites, despised and enslaved, were to be rescued and made rulers in 1094 When at last Israel left Egypt , they selected, not the highway to Canaan,
Palestine . David and Solomon were great kings and played a notable part in along the Mediterranean and by Gaza , because they were unarmed and would
history. But the greatness of Israel was conditional; they were to be judged by their have encountered immediate opposition there, but by way of the wilderness of
deeds. When they fell from grace, other people were given honour and power. Sinai. They crossed the Red Sea , while Pharaoh's host which came in pursuit was
And so is came to be the turn of the Arab race, and so on. Allah gives His gifts to drowned. Cf. 2:50 . (R).
those who are righteous and obey His Law.
1095 Where was the Council of Pharaoh held in which Moses addressed
130.We punished the people of Pharaoh with years (of Pharaoh? Egypt 's primary capital in the XVIIIth Dynasty was Thebes ( = No-
Ammon), but that was more than 400 miles to the south of the Delta, in whose
droughts) and shortness of crops; that they might corner Israel dwelt. Memphis , on the apex of the Delta, a little south of where
receive admonition. Cairo is now, was also over 100 miles from Israel 's habitations. The interview
must have been either in a Palace near Goshen, where the Israelites dwelt, or in
131. But when good (times) came, they said, "This is due Zoan ( - Tanis), the Deltaic capital built by a former dynasty, which was of course
still available for the reigning dynasty, and which was not far from the Israelite
to us;" When gripped by calamity, they ascribed it to settlement.
evil omens connected with Moses and those with him!
Behold! in truth the omens of evil are theirs(1088) in 137. And We made a people, considered weak (and of no
Allah.s sight, but most of them do not understand! account), inheritors of lands in both east and west, -
1088 Their superstition ascribed the punishment of their own wickedness to some lands whereon We sent down Our blessings. The fair
evil omen. They thought Moses and his people brought them ill-luck. They did promise of thy Lord was fulfilled for the Children of
not look within themselves to see the root of evil, and the cause of their Israel, because they had patience and constancy, and
punishment! So it happens in all ages. People blame the righteous for something
which they do, different from other men, instead of searching out their own lapses We levelled to the ground the great works and fine
from rectitude, which are punished by Allah, (Cf. 36:18-19). buildings which Pharaoh and his people erected (with
such pride).(1096)
132.They said (to Moses): "Whatever be the Signs thou 1096 Israel , which was despised, became a great and glorious nation under
bringest, to work therewith thy sorcery on us,(1089) Solomon. He had goodly territory, and was doubly-blest. His land and people
we shall never believe in thee. were prosperous, and he was blessed with wisdom from Allah. His sway and his
fame spread east and west. And thus Allah's promise to Israel was fulfilled. Note
1089 A type of obstinacy and resistance to Allah's message. As they believed in that Syria and Palestine had once been under the sway of Egypt . At the same time
sorcery and magic, they thought anything unusual was but sorcery and magic, and the proud and rebellious Pharaoh and his people were brought low. The splendid
hardened their hearts against Truth. monuments which they had erected with so much skill and pride were mingled
with the dust Their great cities -Thebes (or No-Ammon), Memphis (or Noph,
133. So We sent (plagues) on them: Wholesale sacred to the Bull of Osiris), and the other splendid cities, became as if they had
Death,(1090) Locusts, Lice, Frogs, And Blood: Signs not existed, and archaeologists have had to dig up their ruins from the sands. The
splendid monuments-temples, palaces, tombs, statues, columns, and stately
openly(1091) self-explained: but they were steeped in structures of all kinds-were buried in the sands. Even monuments like the Great
arrogance,- a people given to sin. Sphinx, which seem to defy the ages, were partly buried in the sands, and owe
their rescue to the comparatively recent researches of archaeologists. As late as
1090 Tufan = a widespread calamity, causing wholesale death and destruction. It
1743 Richard Pococke in his Travels in Egypt (p. 41), remarked: "Most of those
may be a flood, or a typhoon, or an epidemic, among men or cattle. Perhaps the pyramids are very much ruined." (R).
last is meant, if we may interpret by the Old Testament story. See also Exod. 9:3,
9, 15; 12:29 .
138.We took the Children of Israel (with safety) across
1091 In 17:101, the reference is to nine Clear Signs. These are: (1) the Rod the sea. They came upon a people devoted entirely to
(7:107), (2) the Radiant Hand (7:108), (3) the years of drought or shortage of water
(7:130), (4) short crops (7:130), and the five mentioned in this verse, viz., (5)
some idols(1097) they had. They said: "O Moses!
epidemics among men and beasts, (6) locusts, (7) lice, (8) frogs, and (9) the water fashion for us a god like unto the gods they have." He
turning to blood. said: "Surely ye are a people without knowledge.
1097 Who were these people? We are now in the Sinai Peninsula . Two
134.Every time the penalty fell on them, they said: "O conjectures are possible: (1) The Amalekites of the Sinai Peninsula were at
Moses! on your behalf call on thy Lord in virtue of his perpetual war with the Israelites. They were probably an idolatrous nation, but we
promise to thee: If thou wilt remove the penalty from have very little knowledge of their cult; (2) From Egyptian history we know that
us, we shall truly believe in thee, and we shall send Egypt had worked from very ancient times some copper mines in Sinai. An
Egyptian settlement may have been here. Like all mining camps it contained from
away the Children of Israel with thee."(1092) the beginning the dregs of the population. When the mines ceased to be worked,
1092 The demand of Moses was two-fold: (1) come to Allah and cease from the settlement, or what remained of it, must have degenerated further. Cut off
oppression, and (2) let me take Israel out of Egypt . At first it was laughed at and from civilisation, its cult must have become still narrower, without the refining
rejected with scorn. When the Plagues came for punishment, each time the influences which a progressive nation applies even to its idolatry. Perhaps Apis,
102
the sacred bull of Memphis , lost all its allegorical meaning for them, and only true position, and the distance between our grosser bodily senses and the true
gross and superstitious rites remained among them. The text speaks of "some idols splendour of Allah's glory. He at once turned in penitence to Allah, and confessed
they had," implying that they had merely a detached fragment of a completer his faith. Having been blinded by the excessive Glory, he could not see with the
religion. This was a snare in the path of the Israelites, whom many generations of physical eye. But he could get a glimpse of the reality through faith, and he
slavery in Egypt had debased into ignorance and superstition. hastened to proclaim his faith, (Cf. 59:21). (R).
1104 "First to believe." Cf, the expression "first of those who bow to Allah in Islam"
139. "As to these folk,- the cult they are in is (but) a in 6:14 and 6:163. "First" means here not the first in time, but most zealous in
fragment of a ruin,(1098) and vain is the (worship) faith. It has the intensive and not the comparative meaning.
which they practise."
1098 If conjecture 2 in the last note is correct, this idolatrous worship was but the
144.((Allah)) said: "O Moses! I have chosen thee above
fragment of a ruin from Egypt, and Moses's reproach is biting: 'You, who have (other) men,(1105) by the mission I (have given
been rescued from the bondage of living Egypt-do you hanker after the bondage thee) and the words I (have spoken to thee): take
of a dead cult debased even from that from which you have been rescued?" then the (revelation) which I give thee, and be of
Mutabbar- broken in pieces, smashed into fragments, destroyed. those who give thanks."(1106)
1105 "Above (other) men': i.e. among his contemporaries. He had a high mission,
140.He said: "Shall I seek for you a god other than the and he had the honour of speaking to Allah.
(true) Allah, when it is Allah Who hath endowed you
1106 Allah's revelation is for the benefit of His creatures, who should receive it
with gifts above the nations?" with reverence and gratitude. While Moses was having these great spiritual
experiences on the Mount, his people below were ungrateful enough to forget
141.And remember We rescued you from Pharaoh´s Allah and make a golden calf for worship (7:148).
people, who afflicted you with the worst of penalties,
who slew your male children and saved alive your 145.And We ordained laws for him in the tablets in all
females: in that was a momentous trial from your matters, both commanding and explaining all things,
Lord.(1099) (and said): "Take and hold these with firmness, and
enjoin thy people to hold fast by the best in the
1099 This is Allah's reminder to Israel through the mouth of Moses. There was a
double trial: (1) while the bondage lasted, the people were to learn patience and precepts:(1107) soon shall I show you(1108) the
constancy in the midst of affliction; (2) when they were rescued, they were to learn homes of the wicked,-(1109) (How they lie desolate)."
humility, justice, and righteous deeds of prosperity.
1107 The Tablets of the Law contained the essential spiritual Truth, from which
were derived the positive injunctions and prohibitions, explanations and
142. We appointed for Moses thirty nights, and interpretations, which it was the function of the prophetic office to hold up for the
completed (the period) with ten (more): thus was people to follow. The precepts would contain, as the Shari 'ah does, matters
completed the term (of communion) with his absolutely prohibited, matters not prohibited but disapproved, matters about
which there was no prohibition or injunction, but in which conduct was to be
Lord,(1100) forty nights. And Moses had charged his
regulated by circumstances; matters of positive and universal duty, matters
brother Aaron (before he went up): "Act for me recommended for those whose zeal was sufficient to enable them to work on
amongst my people: Do right, and follow not the way higher than minimum standards, and matters which were sought by persons of the
of those who do mischief."(1101) highest spiritual eminence. No soul is burdened beyond its capacity; but we are
asked to seek the best and highest possible for us in conduct.
1100 The forty nights' communion of Moses with Allah on the Mount may be
compared with the forty-day fast of Jesus in the wilderness before he took up his 1108 Notice the transition from the "We" of authority and honour and impersonal
ministry (Matt. 4:2), and with the forty years of Al Mustafa's preparation in life dignity, to the "I" of personal concern in specially guiding the righteous, (Cf. 2:38 ).
before he took up his Ministry. In each case the Prophets lived alone apart from
their people, before they came into the full blaze of the events of their Ministry. 1109 There are two meanings, one literal and the other figurative. Literally, the
homes of the wicked, both individuals and nations, lie desolate, as in the case of
1101 When for any reason the man of God is absent from his people, his duty of the ancient Egyptians, the 'Ad, and the Thamud. Figuratively, the "home" shows
leadership (khildfah) should be taken up by his brother - not necessarily a blood- the inner and more intimate condition of people. If you are dazzled by the
brother, but one of his society or brotherhood. The deputy should discharge it in outward prosperity of the ungodly, examine their inner anguish and fear and
all humility, remembering three things: f 1) that he is only a deputy, and bound to insecurity, and you will thank Allah for His gracious guidance.
follow the directions of his Principal, (2) that right and justice are the essence of
power, and (3) that mischief gets its best chance to raise its head in the absence of 146. Those who behave arrogantly on the earth in
the Principal, and that the deputy should always guard against the traps laid for
him in the Principal's absence. defiance of right - them will I turn away from My
signs:(1110) Even if they see all the signs, they will
143. When Moses came to the place appointed by Us, and not believe in them; and if they see the way of right
his Lord addressed him, He said: "O my Lord! show conduct, they will not adopt it as the way; but if they
(Thyself) to me, that I may look upon Thee."(1102) see the way of error, that is the way they will adopt.
Allah said: "By no means canst thou see Me (direct); For they have rejected(1111) our signs, and failed to
But look upon the mount; if it abide in its place, then take warning from them.
shalt thou see Me."(1103) When his Lord manifested 1110 The argument may be simplified thus in paraphrase. The right is established
His glory on the Mount, He made it as dust. And Moses on the earth as Allah created it: Nature recognises and obeys Allah's law as fixed
fell down in a swoon. When he recovered his senses for each portion of Creation. But man, because of the gift of Will, sometimes
upsets this balance. The root-cause is his arrogance, as it was in the case of IblTs.
he said: "Glory be to Thee! to Thee I turn in Allah's Signs are everywhere, but if they are rejected with scorn and blasphemy,
repentance, and I am the first to believe."(1104) Allah will withdraw His grace, for sin hardens the heart and makes it impervious
to the truth. Want of faith produces a kind of blindness to spiritual facts, a kind of
1102 Even the best of us may be betrayed into overweening confidence or
deafness to the warnings of a Day of Account. If we had contumaciously rejected
spiritual ambition not yet justified by the stage we have reached. Moses had
faith, can we hope for anything but justice—the just punishment of our sins? (R).
already seen part of the glory of Allah in his Radiant White Hand, that shone with
the glory of Divine light (7:108, n. 1076). But he was still in the flesh, and the 1111 Rejected Our Signs: again a return to the Plural of impersonal Dignity and
mission to his people was to begin after the Covenant of Sinai. It was premature of Authority, from the singular of personal concern in granting grace and guidance to
him to ask to see Allah. the righteous.
1103 But Allah-the Cherisher of all His creatures-treats even our improper
requests with mercy, compassion, and understanding. Even the reflected glory of 147.Those who reject Our signs and the meeting in the
Allah is too great for the grosser substance of matter. The peak on which it shone Hereafter,- vain are their deeds: Can they expect to be
became as powder before the ineffable glory, and Moses could only live by being rewarded except as they have wrought?
taken out of his bodily senses. When he recovered from his swoon, he saw the
103
neither originated with him nor had his consent. In 20:85 we are told that a fellow
148.The people of Moses made, in his absence, out of described as the Samiri had led them astray. We shall discuss this when we come
their ornaments,(1112) the image of calf, (for to that passage.
worship):(1113) it seemed to low: did they(1114) not
see that it could neither speak to them, nor show 151. Moses prayed: "O my Lord! forgive me and my
them the way? They took it for worship and they did brother!(1119) admit us to Thy mercy! for Thou art
wrong. the Most Merciful of those who show mercy!"
1112 The making of the golden calf and its worship by the Israelites during the 1119 As Moses was convinced that his brother was guiltless, his wrath was turned
absence of Moses on the Mount were referred to in 2:51 and some further details to gentleness. He prayed for forgiveness-for himself and his brother: for himself
are given in 20:83-97. Notice how in each case only those points are referred to because of his wrath and for his brother because he had been unable to suppress
which are necessary to the argument in hand. A narrator whose object is mere idolatry among his people. And like a true leader that he is, he identifies himself
narration, tells the story in all its details, and is done with it. A consummate artist, with his lieutenant for all that has happened. Even more, he identifies himself with
whose object is to enforce lessons, brings out each point in its proper place. his whole people in his prayer in verse 155 below. Herein, again, is a type of what
Master of all details, he does not ramble, but with supreme literary skills, just adds the Holy Prophet Muhammad did for his people.
the touch that is necessary in each place to complete the spiritual picture. His
object is not a story but a lesson. Here notice the contrast between the intense
spiritual communion of Moses on the Mount and the simultaneous corruption of
152. Those who took the calf (for worship) will indeed be
his people in his absence. We can understand his righteous indignation and bitter overwhelmed with wrath from their Lord, and with
grief (7:150). The people had melted all their gold ornaments, and made the shame in this life:(1120) thus do We recompense
image of a calf like the bull of Osiris in the city of Memphis in the wicked Egypt those who invent (falsehoods).
that they had turned their backs upon.
1120 The consequences were twofold: (1) spiritual, in that Allah's grace is
1113 Image of a Calf:Jasad is literally a body, especially the body of a man withdrawn, and (2) even in the present life of this world, in that godly men also
according to Khalil quoted by al Ragvhib. In 21:8 it is used obviously for the shun the sinner's company, and he is isolated.
human body, as also in 38:34; but in the latter case, the idea of an image, without
any real life or soul, is also suggested. In the present passage I understand many
suggestions: (1) that it was a mere image, without life; (2) as such, it could not low,
153. But those who do wrong but repent thereafter and
therefore the appearance of lowing, mentioned immediately afterwards, was a (truly) believe,- verily thy Lord is thereafter Oft-
fraud; (3) unlike its prototype, the bull of Osiris, it had not even the symbolism of Forgiving, Most Merciful.
Osiris behind it; the Osiris myth, in the living religion of Egypt, had at least some
ethical principles behind it. 154. When the anger of Moses was appeased, he took up
1114 The lowing of the golden calf was obviously a deception practised by the the tablets: in the writing thereon was guidance and
Egyptian promoters of the cult. Lytton in his "Last Days of Pompeii" exposes the Mercy for such as fear their Lord.
deception practised by the priests of Isis . Men hidden behind images imposed on
the credulity of the commonalty. 155. And Moses chose seventy(1121) of his people for
Our place of meeting: when they were seized with
149.When they repented, and saw that they had erred, violent quaking,(1122) he prayed: "O my Lord! if it
they said: "If our Lord have not mercy upon us and had been Thy will Thou couldst have destroyed, long
forgive us, we shall indeed be of those who perish." before, both them and me: wouldst Thou destroy us
for the deeds of the foolish ones among us? This is no
150. When Moses came back to his people, angry and
more than(1123) Thy trial: by it Thou causest whom
grieved, he said: "Evil it is that ye have done in my Thou wilt to stray,(1124) and Thou leadest whom
place in my absence: did ye(1115) make haste to Thou wilt into the right path. Thou art our Protector:
bring on the judgment of your Lord?" He put down the so forgive us and give us Thy mercy; for Thou art the
Tablets,(1116) seized his brother by (the hair of) his best of those who forgive.
head, and dragged him(1117) to him. Aaron said:
"Son of my mother! the people did indeed reckon me 1121 Seventy of the elders were taken up to the Mount, but left at some distance
from the place where Allah spoke to Moses. They were to be silent witnesses, but
as naught, and went near to slaying me! Make not the
their faith was not yet complete, and they dared to say to Moses: "We shall never
enemies rejoice over my misfortune, nor count thou believe in thee until we see Allah in public" ( 2:55 ). They were dazed with thunder
me amongst the people of sin."(1118) and lightning, and might have been destroyed but for Allah's mercy on the
intercession of Moses.
1115 Didye make haste . . . ? 'In your impatience, could you not wait for me?
Your lapse into idolatry has only hastened Allah's wrath. If you had only waited. I 1122 Rajfah: violent quaking, earthquake. I take it to refer to the same event as is
was bringing to you in the Tablets the most excellent teaching in the commands of described by the word Sa'iqah in 2:55 , the thunder and lightning that shook the
Allah.' There is subtle irony in the speech of Moses. There is also a play upon mountainside.
words: 'ijl= calf; and 'ajila = to make haste: no translation can bring out these
niceties. 1123 Moses was guiltless, but he identifies himself with his whole people, and
intercedes with Allah on their behalf. He recognises that it was a trial, in which
1116 Put down the Tablets: we are not told that the Tablets were broken; in fact some of his people failed to stand the test. Such failure was worthy of punishment.
7:154 (below) shows that they were whole. They contained Allah's Message. There But he pleads for mercy for such as erred from weakness and not from
is a touch of disrespect (if not blasphemy) in supposing that Allah's Messenger contumacy, and were truly repentant, although all who erred were in their several
broke the Tablets in his incontinent rage, as is stated in the Old Testament: degrees worthy of punishment.
"Moses's anger waxed hot, and he cast the tablets out of his hands, and brake them
beneath the Mount." (Exod. 32:10). On this point and also on the point that 1124 Cf. 2:26.
Aaron (in the Old Testament story) ordered the gold to be brought, made a
molten calf, fashioned it with a graving tool, and built an altar before the calf, 156. "And ordain for us that which is good, in this life and
(Exod. 32:2-5), our version differs from that of the Old Testament. We cannot
in the Hereafter: for we have turned unto Thee." He
believe that Aaron, who was appointed by Allah to assist Moses as Allah's
Messenger, could descend so low as to seduce the people into idolatry, whatever said: "With My punishment I visit whom I will; but My
his human weaknesses might be. mercy extendeth(1125) to all things. That (mercy) I
shall ordain for those who do right, and practise
1117 Moses was but human. Remembering the charge he had given to Aaron
(7:142) he had a just grievance at the turn events had taken. But he did not wreak regular charity, and those who believe in Our signs;-
his vengeance on the Tablets of Allah's Law by breaking them. He laid hands on (1126)
his brother, and his brother at once explained, (Cf. 20:94).
1125 Allah's mercy is in and for all things. All nature subserves a common
1118 Aaron's speech is full of tenderness and regret. He addresses Moses as "son purpose, which is for the good of all His creatures. Our faculties and our
of my mother"- an affectionate term. He explains how the turbulent people nearly understandings are all instances of His grace and mercy. Each unit or factor
killed him for resisting them. And he states in the clearest terms that the idolatry among His creatures benefits from the others and receives them as Allah's mercy
104
to itself; and in its turn, each contributes to the benefit of the others and is thus an
instance of Allah's mercy to them. His mercy is universal and all-pervasive; while
159. Of the people of Moses there is a section who guide
His justice and punishment are reserved for those who swerve from His plan and and do justice in the light of truth.
(to use a medieval juridicial formula) go out of His Peace.
1126 The personal grace and mercy— and their opposite—are referred to the
160. We divided them into twelve tribes(1133) or
singular pronoun "I", while the impersonal Law, by which Allah's Signs operate in nations. We directed Moses by inspiration, when his
His universe, is referred to the plural pronoun of authority and dignity, "We". (thirsty) people asked him for water: "Strike the rock
with thy staff": out of it there gushed forth twelve
157. "Those who follow the messenger, the unlettered springs: Each group knew its own place for water. We
Prophet, whom they find mentioned in their own gave them the shade of clouds, and sent down to them
(scriptures),-(1127) in the law and the Gospel;- for he manna and quails, (saying): "Eat of the good things
commands them what is just and forbids them what is We have provided for you": (but they rebelled); to Us
evil; he allows them as lawful what is good (and pure) they did no harm, but they harmed their own
and prohibits them from what is bad (and impure); He souls.(1134)
releases them from their heavy burdens and from the 1133 We now come to some incidents in Jewish history, which have been referred
yokes(1128) that are upon them. So it is those who to in 2:57 -60. Here they have special reference to their bearing on the times when
believe in him, honour him, help him, and follow the early Islam was preached. The Twelve Tribes and the parable drawn from them
light which is sent down with him,-(1129) it is they have been explained in n. 73 to 2:60.
who will prosper."(1130) 1134 Cf. 2:57 and n. 71, and 20:81.
1127 In this verse is a prefiguring, to Moses, of the Arabian Messenger, the last
and greatest of the Messengers of Allah. Prophecies about him will be found in 161.And remember it was said to them: "Dwell in this
the Tawrah and the Injil. In the reflex of the Tawrah as now accepted by the Jews, town and eat(1135) therein as ye wish, but say the
Moses says: "The Lord thy God will raise up unto thee a Prophet from the midst
word of humility and enter the gate in a posture of
of thee, of thy brethren, like unto me" (Deut. 18:15): the only Prophet who
brought a Shari'ah like that of Moses was Muhammad al Mustafa, and he came of humility: We shall forgive you your faults; We shall
the house of Isma'il, the brother of Isaac, the father of Israel. In the reflex of the increase (the portion of) those who do good."
Gospel as now accepted by the Christians, Christ promised another Comforter,
(John 14:16): the Greek word Paraclete which the Christians interpret as referring 1135 As in 7:19 , we may construe "eat" here to mean not only eating literally, but
to the Holy Spirit is by our Doctors taken to be Periclyte, which would be the enjoying the good things of life.
Greek form of Ahmad. See 61:6 and n. 416 to 3:81.
162. But the transgressors among them changed the
1128 (Cf. 13:5) Aghlal: plural of ghullun, a yoke, an iron collar. In the formalism
word from that which had been given them so we sent
and exclusiveness of the Jews there were many restrictions which were removed by
Islam, a religion for freedom in the faith of Allah, of universality in the variety of on them a plague from heaven. For that they
races, languages, manners and customs, repeatedly transgressed.(1136)
1129 Light which is sent down with him: the words are "with him", not "to him", 1136 Cf. 2:58 -59, and n. 72. The story is here told by way of parable for the times
emphasising the fact that the Light which he brought illumines everyone who has of Islam. Hence we have a few verbal changes: e.g., "dwell in this town" instead of
the privilege of joining his great and universal Fellowship. "enter this town," etc.
1130 Falah = prosperity in its general sense as well as in its spiritual sense. In the 163. Ask them concerning the town standing close by the
general sense it means that right conduct is the only door to happiness and well-
being. In the spiritual sense it means that Faith and its fruits (right conduct) are the sea. Behold! they transgressed in the matter of the
only gates to salvation. Sabbath.(1137) For on the day of their Sabbath their
fish did come to them, openly holding up their heads,
158. day: "O men! I am sent(1131) unto you all, as the but on the day they had no Sabbath, they came not:
Messenger of Allah, to Whom belongeth the dominion thus did We make a trial of them, for they were given
of the heavens and the earth: there is no god but He: to transgression.
it is He That giveth both life and death. So believe in 1137 Cf. 2:65 and n. 79. Fishing, like every other activity, was prohibited to Israel
Allah and His Messenger, the Unlettered on the Sabbath day. As this practice was usually observed, the fish used to corne
Prophet,(1132) who believeth in Allah and His words: up with a sense of security to their water channels or pools openly on the Sabbath
follow him that (so) ye may be guided." day, but not on other days when fishing was open. This was a great temptation to
the law-breakers, which they could not resist. Some of their men of piety
1131 Our attention having been directed to various prophets, who were sent with protested, but it had no effect. When their transgressions, which, we may suppose,
missions to their several peoples, and in each of whose careers there is some extended to other commandments, passed beyond bounds, the punishment came.
prefigurement of the life of the last and greatest of them, we are now asked to (R).
listen to the proclamation of Muhammad's universal mission. We contemplate no
longer, after this, partial truths. It is not now a question of saving Israel from the
bondage of Egypt, nor teaching Midian the ethics of business, nor reclaiming the
164.When some of them said: "Why do ye preach to a
people of Lut from sexual sin or Thamud from the sin of oppression in power, or people whom Allah will destroy or visit with a terrible
'Ad from arrogance and ancestor-worship. Now are set forth plainly the issues of punishment?"-(1138) said the preachers:" To
Life and Death, the Message of Allah, the One Universal God to all mankind. discharge our duty to your Lord, and perchance they
1132 "Unlettered," as applied to the Prophet here and inverse 157 above, has may fear Him."
three special significations. (1) He was not versed in human learning; yet he was 1138 There are always people who wonder, no doubt sincerely, what good it is to
full of the highest wisdom, and had a most wonderful knowledge of the previous preach to the wicked. The answer is given to them here: (1) every man who sees
Scriptures. This was a proof of his inspiration. It was a miracle of the highest kind, evil must speak out against it; it is his duty and responsibility to Allah; (2) there is
a "Sign", which everyone could test then, and everyone can test now. (2) All always a chance that the warning may have effect and save a precious soul. This
organised human knowledge tends to be crystallised, to acquire a partial bias or passage has a special meaning for the times when our Holy Prophet was preaching
flavour of some "school" of thought. The highest Teacher had to be free from any in Makkah, apparently without results. But it applies to all times.
such taint, just as a clean slate is necessary if a perfectly clear and bold message has
to be written on it. (3) In 3:20 and 62:2, the epithet is applied to the Pagan Arabs,
because, before the advent of Islam, they were unlearned. That the last and 165.When they disregarded the warnings that had been
greatest of the Prophets should arise among them, and they and their language be given them, We rescued those who forbade Evil; but
made the vehicle of the new, full and universal light, has also a meaning, which is We visited the wrong-doers with a grievous
explained in C. 12-16. punishment because they were given to transgression.
105
powers and faculties, whose possession creates on our side special spiritual
166. When in their insolence they transgressed (all) obligations which we must faithfully discharge: see 5:1. and n. 682. These
prohibitions, We said to them: "Be ye apes, despised obligations may from a legal point of view be considered as arising from implied
and rejected."(1139) Covenants. In the preceding verse (7:171), a reference was made to the implied
Covenant of the Jewish nation. Now we consider the implied Covenant of the
1139 Cf. 2:65, n. 79 whole of humanity, for the Holy Prophet's mission was worldwide. (R).
167.Behold! thy Lord did declare(1140) that He would 1147 The Covenant is completed in this way. We acknowledge that Allah is our
Creator, Cherisher, and Sustainer: therefore we acknowledge our duty to Him:
send against them, to the Day of Judgment, those who when we so testify concerning ourselves, the obligation is, as it were, assumed by
would afflict them with grievous penalty. Thy Lord is us; for it follows from our very nature when it is pure and uncorrupted.
quick in retribution, but He is also Oft-forgiving, Most
Merciful. 173.Or lest ye should say: "Our fathers before us may
1140 See Deut. 11:28;"A curse if ye will not obey the commandments of the Lord have taken false gods, but we are (their) descendants
your God but turn aside out of the way I command you this day"; also Deut. after them: wilt Thou then destroy us because of the
28:49; "The Lord shall bring a nation against thee from afar, from the end of the deeds of men who were futile?"(1148)
earth, as swift as the eagle flieth; a nation whose tongue thou shalt not understand";
and many other passages. 1148 The latent faculties in man are enough to teach him the distinction between
good and evil, to warn him of the dangers that beset his life. But to awaken and
stimulate them, a personal appeal is made to each individual through the "still
168. We broke them up into sections on this earth.(1141) small voice" within him. This, in its uncorrupted state, acknowledges the truth and,
There are among them some that are the righteous, as it were, swears its Covenant with Allah. There is, therefore, no excuse for any
and some that are the opposite. We have tried them individual to say, either (1) that he was unmindful, or (2) that he should not be
with both prosperity and adversity: In order that they punished for the sins of his fathers, because his punishment (if any) comes from
his personal responsibility and is for his own rejection of faith and the higher
might turn (to us). spiritual influences. (R).
1141 The dispersal of the Jews is a great fact in the world's history. Neither has
their persecution ended yet, nor is it likely to end as far as we can foresee. 174. Thus do We explain the signs in detail; and
perchance they may turn (unto Us).
169. After them succeeded an (evil) generation: They
inherited the Book, but they chose (for 175. Relate to them the story(1149) of the man to whom
themselves)(1142) the vanities of this world, saying We sent Our signs, but he passed them by: so Satan
(for excuse): "(Everything) will be forgiven us." (Even followed him up, and he went astray.
so), if similar vanities came their way, they would
1149 Commentators differ whether this story or parable refers to a particular
(again) seize them. Was not the covenant(1143) of individual, and if so, to whom. The story of Balaam, the seer, who was called out
the Book taken from them, that they would not ascribe by Israel 's enemies to curse Israel , but who blessed Israel instead. (Num. 22, 23,
to Allah anything but the truth? and they study what 24) is quite different. It is better to take the parable in general sense. These are
is in the Book. But best for the righteous is the home men, of talents and position, to whom great opportunities of spiritual insight
come, but they perversely pass them by. Satan sees his opportunity and catches
in the Hereafter. Will ye not understand?
them up. Instead of rising higher in the spiritual world, their selfish and worldly
1142 Merely inheriting a Book, or doing lip service to it, does not make a nation desires and ambitions pull them down, and they are lost.
righteous. If they succumb to the temptations of the world, their hypocrisy
becomes all the more glaring. "High finance" is one of these temptations. Cf. also 176. If it had been Our will, We should have elevated him
2:80: "the Fire shall not touch us except for a few numbered days": and 2:88, about with Our signs; but he inclined to the earth, and
their blasphemous self-sufficiency.
followed his own vain desires.(1150) His similitude is
1143 Cf. Exod. 19:5-8; 24:3; 39:27; and many other passages. that of a dog: if you attack him, he lolls out his
tongue,(1151) or if you leave him alone, he (still) lolls
170. As to those who hold fast by the Book and establish out his tongue. That is the similitude of those who
regular prayer,- never shall We suffer the reward of reject Our signs; So relate the story; perchance they
the righteous to perish. may reflect.
171.When We shook the Mount over them, as if it had 1150 Notice the contrast between the exalted spiritual honours which they would
have received from Allah if they had followed His Will, and the earthly desires
been a canopy, and they thought it was going to fall which eventually bring them low to the position of beasts and worse.
on them (We said): "Hold firmly(1144) to what We
have given you, and bring (ever) to remembrance 1151 The dog, especially in the hot weather, lolls out his tongue, whether he is
attacked and pursued and is tired, or is left alone. It is part of his nature to
what is therein;(1145) perchance ye may fear Allah." slobber. So with the man who rejects Allah. Whether he is warned or left alone,
1144 Cf. 2:63 and n. 78, 2:93, and 5:7. he continues to throw out his dirty saliva. The injury he will do will be to his own
soul. But there may be infection in his evil example. So we must protect others.
1145 Therein = in the Book or Revelation, in "what We have given you." And we must never give up hope of his own amendment. So we must continue to
warn him and make him think.
172.When thy Lord drew forth(1146) from the Children
of Adam - from their loins - their descendants, and 177.Evil as an example are people who reject Our signs
made them testify concerning themselves, (saying): and wrong their own souls.
"Am I not your Lord (who cherishes and sustains
you)?"- They said: "Yea! We do testify!"(1147) (This), 178.Whom Allah doth guide,- he is on the right path:
lest ye should say on the Day of Judgment: "Of this we whom He rejects from His guidance,- such are the
were never mindful": persons who perish.(1152)
1146 This passage has led to differences of opinion in interpretation. According to 1152 Those who reject Allah will be deprived of Allah's grace and guidance. His
the dominant opinion of commentators each individual in the posterity of Adam Mercy is always open for sincere repentance. But with each step downwards, they
had a separate existence from the time of Adam, and a Covenant was taken from go lower and lower, until they perish.
all of them, which is binding accordingly on each individual. The words in the text
refer to the descendants of the Children of Adam, i.e., to all humanity, born or 179. Many are the Jinns and men we have made for Hell:
unborn, without any limit of time. Adam's seed carries on the existence of Adam They have hearts wherewith(1153) they understand
and succeeds to his spiritual heritage. Humanity has been given by Allah certain
not, eyes wherewith they see not, and ears wherewith
106
they hear not. They are like cattle,- nay more knowledge thereof is with Allah (alone), but most men
misguided: for they are heedless (of warning). know not."
1153 Cf. 2:18 . Though they have apparently all the faculties of reason and 1159 The fact of its coming is a certainty: the exact time appointed for it is not
perception, they have so deadened them that those faculties do not work, and they revealed by Allah. If it were it would be so momentous as to disturb our thoughts
go headlong into Hell. They are, as it were, made for Hell. and life. It would be a heavy burden to us. Our duty is to be prepared for it at all
times. It will come when we least expect it. In the present Gospels, Jesus says the
180. The Most Beautiful Names(1154) belong to Allah. so same thing: he does not know the Hour, but it will come suddenly. "But of that
day and that Hour knoweth no man, no, not the angels which are in heaven,
call on him by them; but shun such men as use neither the Son, but the Father. Take ye heed, watch and pray: for ye know not
profanity in his names: for what they do, they will when the time is." (Mark. 13:32-33), (Cf. 33:63).
soon be requited.
1160 Hafiyy is usually construed to mean: "eagerly or anxiously in search of: the
1154 As we contemplate Allah's nature, we can use the most beautiful names we preposition following here is 'an = concerning, about. Some commentators
can think of, to express His attributes. There are ninety-nine of such attributes. In (including al Raghib al Asfahani) understand it in this passage to mean "well-
the opening Surah, we have these indicated in a few comprehensive words, such as acquainted." In 19:47 , with the preposition b i following it, it signifies "well-
al Rahman (most Gracious), al Rahim (most Merciful), Rabb at 'alamin (Cherisher disposed to", "favourable to, good to, kind to."
and Sustainer of the worlds). Our bringing such names to remembrance is part of
our Prayer and Praise. But we must not associate with people who use Allah's 188. Say: "I have no power over any good or harm to
names profanely, or so as to suggest anything derogatory to His dignity or His
unity. Cf. 17:110. myself except as Allah willeth. If I had knowledge of
the unseen, I should have multiplied all good, and no
181.Of those We have created are people who direct evil should have touched me: I am but a warner, and a
(others) with truth. And dispense justice therewith. bringer of glad tidings to those who have
faith."(1161)
182. Those who reject Our signs, We shall gradually visit 1161 A warner to all, and a bringer of glad tidings to those who have faith, because
with punishment, in ways they perceive not;(1154-A) they will profit by the glad tidings. As everyone is invited to faith, the glad tidings
are offered to all, but they are not necessarily accepted by all.
1154-
1154-A See also 68:44 and n. 5626.
189.It is He Who created you from a single person, and
183. Respite will I grant unto them: for My scheme is
made his mate of like nature,(1162) in order that he
strong (and unfailing).
might dwell with her (in love). When they are united,
she bears a light burden and carries it about
184. Do they not reflect? Their companion is not
(unnoticed). When she grows heavy, they both
seized(1155) with madness: he is but a perspicuous
pray(1163) to Allah their Lord, (saying): "If Thou
warner.(1156)
givest us a goodly child,(1164) we vow we shall
1155 Their companion, i.e., the Holy Prophet, who lived with and amongst them. (ever) be grateful."
He was accused of madness because he behaved differently from them. He had
no selfish ambitions: he was always true, in thought, words, and deed: he was kind 1162 Cf. 4:1. and n. 504, where the construction is explained, (see also 16:72).
and considerate to the weak, and was not dazzled by worldly power or wealth or
1163 The mystery of the physical birth of man, as it affects the father and the
position: he was undeterred by fear of the strong, the mockery of the cynics, the
bitterness of the evil, or the indifference of the heedless. That is why he stood out mother, only touches the imagination of the parents in the later stages when the
child is yet unborn and yet the life stirs within the body of the expectant mother.
boldly against wrong: he did not mince his words, and his warnings were not
The coming of the new life is a solemn thing, and is fraught with much hope as
mealy-mouthed.
well as much unknown risk to the mother herself. The parents in their anxiety
1156 Mubin: perspicuous. The reason why I have not used a simpler word, such turn to Allah. If this feeling of solemnity, hope, and looking towards Allah were
as "plain" or "clear" is explained in n. 716 to 5:15. Al Mustafa's sermons were not maintained after birth, all would be well for the parents as well as for the rising
polite reminders, with an eye to the flattery of weaknesses in high places or generation. But the attitude changes, as the verses following show.
national vanities or crowd passions. They brought out every foible into the glare of
1164 Goodly: salih: includes the following ideas: sound in body and mind;
light, by a fiery eloquence fed by inspiration from Allah (Cf. 38:70).
healthy; righteous: of good moral disposition.
185. Do they see nothing in the government of the
190. But when He giveth them a goodly child, they
heavens and the earth and all that Allah hath
ascribe to others a share in the gift they have
created?(1157) (Do they not see) that it may well be
received: but Allah is exalted high above the partners
that their terms is nigh drawing to an end? In what
they ascribe(1165) to Him.
message after this will they then believe?
1165 When the child is born, the parents forget that it is a precious gift of Allah- a
1157 An appeal to Allah's most wonderful universe should at once convince a miracle of Creation, which should lift their minds up to the higher things of Allah.
thinking mind of man's nothingness, and Allah's power, glory, and goodness. Instead, their gradual familiarity with the new life makes them connect it with
Man's term here is fleeting. If he is not warned by the great Signs, and the many superstitious ideas or rites and ceremonies, or they take it as a matter of
Messages which call his attention to them, is he capable of any faith at all? course, as a little plaything of the material world. This leads to idolatry or false
worship, or the setting up of false standards, in derogation of the dignity of Allah.
186. To such as Allah rejects from His guidance, there
can be no guide: He will leave them in their 191.Do they indeed ascribe to Him as partners things
trespasses, wandering in distraction.(1158) that can create nothing, but are themselves created?
1158 Cf. 2:15 . If Allah's light is removed, the best of them can only wander hither
and thither, like blind men, in distraction (see also 10:11 ). 192. No aid can they give them, nor can they aid
themselves!
187. Theyask thee about the (final) Hour - when will be
its appointed time? Say: "The knowledge thereof is 193.If ye call them to guidance, they will not obey: For
with my Lord (alone): None but He can reveal as to you it is the same whether ye call them or ye hold
when it will occur.(1159) Heavy were its burden your peace!(1166)
through the heavens and the earth. Only, all of a 1166 When false worship takes root, the teacher of Truth finds much to
sudden will it come to you." They ask thee as if thou discourage him. As far as he is concerned, it seems as if he has produced no
Wert eager in search thereof:(1160) Say: "The effect. Yet his duty is to continue his work, in the spirit of verse 199 below,
107
forgiving all opposition, teaching what is right, and not joining the ignorant in their
attitude of doubt and indecision.
201.Those who fear Allah, when a thought of evil from
Satan assaults them, bring Allah to remembrance,
194.Verily those whom ye call upon besides Allah are when lo! they see (aright)!(1172)
servants like unto you:(1167) Call upon them, and let 1172 Allah protects His own, as no one else can. He is the sure refuge-and the
them listen to your prayer, if ye are (indeed) truthful! only one-for men of faith. If we are confused or angry, being blinded by this
world, He will open our eyes.
1167 False gods, whether idols or deified men, or ideas and superstitions , have
no existence of their own, independent of Allah's creation. They are Allah's
creatures, and like servants are subject to His authority. Deified men are not real
202. But their brethren (the evil ones)(1173) plunge
men, but false ideas of men. They cannot help themselves: how can they help them deeper into error, and never relax (their efforts).
others?
1173 We go back to consider the ungodly, whom we left at verse 198, in order to
be taught our behaviour towards evil. The forces of evil never relax their efforts to
195.Have they feet to walk with? Or hands to lay hold draw their "brethren" (those who go into their family) deeper and deeper into the
with? Or eyes to see with? Or ears to hear with? Say: mire of sin and destruction.
"Call your ´god-partners´,(1168) scheme (your
worst) against me, and give me no respite! 203.
203. If thou bring them not a revelation,(1174) they say:
"Why hast thou not got it together?" Say: "I but
1168 Here is a test and a challenge. If the false gods had any power or even
existence, collect them all together, and, says the Prophet of Allah, "Let them do follow what is revealed to me from my Lord: this is
their worst against me." They cannot; because the whole thing is based on a (nothing but) lights from your Lord,(1175) and
superstition and a chimaera, (Cf. 11:55 ). Guidance, and mercy, for any who have faith."
1174 "Ayah" here, I think, means specially an Ayah of the Holy Qur'an. The
196. "For my Protector is Allah, Who revealed the Book
infidels did not believe in revelation, and used to taunt the Holy Prophet, as much
(from time to time), and He will choose and befriend as to say that he used to put together words and promulgate them as revelation.
the righteous. The answer is contained in the sentence that follows. No human composition
could contain the beauty, power, and spiritual insight of the Qur'an. Without
197."But those ye call upon besides Him, are unable to inspiration it is impossible to suppose that a man, with or without literary and
philosophic training could produce such a book as the Qur'an.
help you, and indeed to help themselves."
1175 "Lights": eyes, faculty of spiritual insight. The revelation is for us (1) spiritual
198. If thou callest them to guidance, they hear not. Thou eyes, (2) guidance, and (3) mercy. (1) is the highest in degree: just as a blind man,
if he is given eyes and the faculty of sight, is at once removed into an entirely new
wilt see them looking at thee, but they see not.(1169)
world, so those who can reach the stage of spiritual insight pass into and become
1169 The beauty and righteousness of al Mustafa's life were acknowledged on all citizens of a wholly new spiritual World. (2) is next in degree: the man of the
hands, until he received the mission to preach and to fight against evil. What world can act up to the teaching about right conduct and prepare for the
happened then? Evil erected barricades for itself. It had eyes, but it refused to see. Hereafter. (3) is the Mercy of Allah, free to every one, saint and sinner, who
It had ears, but it refused to hear. It had intelligence, but it blocked up its channels sincerely believes and puts his trust in Allah.
of understanding. Even now, after fourteen centuries, a life of unexampled purity,
probity, justice, and righteousness is seen in false lights by blind detractors! 204. When the Qurán is read, listen to it with attention,
and hold your peace: that ye may receive Mercy.
199.Hold to forgiveness; command what is right; But
turn away from the ignorant.(1170) 205. And do thou (O reader!) Bring thy Lord to
1170 Allah comforts the Prophet and directs his mind to three precepts: (1) to remembrance in thy (very) soul, with humility and in
forgive injuries, insults, and persecution; (2) to continue to declare the faith that reverence, without loudness in words, in the mornings
was in him, and not only to declare it, but to act up to it in all his dealings with and evenings; and be not thou of those who are
friends and foes: (3) to pay no attention to ignorant fools, who raised doubts or unheedful.
difficulties, hurled taunts or reproaches, or devised plots to defeat the truth: they
were to be ignored and passed by, not to be engaged in fights and fruitless
controversies, or conciliated by compromises. 206.Those who are near(1176) to thy Lord, disdain not
to do Him worship: They celebrate His praises, and
200. If a suggestion from Satan assail thy (mind),(1171) bow down before Him.(1177)
seek refuge with Allah. for He heareth and knoweth 1176 The higher you are in spiritual attainment, the more is your desire and your
(all things). opportunity to seive and worship your Lord and Cherisher and the Lord and
Cherisher of all the worlds; and the greater is your pride in that service and that
1171 Even a Prophet of Allah is but human. He might think that revenge or worship.
retaliation, or a little tactful silence when evil stalks abroad, or some compromise
with ignorance, might be best for the cause. He is to reject such suggestions. 1177 At this stage a Sajdah or prostration is indicated, as symbolical of our
humble acceptance of the privilege of serving and worshipping Allah— a fitting
close to a Surah in which we are led, through a contemplation of the stories of the
Messengers of Allah, to the meaning of revelation and its relation to our moral
and spiritual progress.
108
8. Al Anfal (The Spoils of War)

In the name of Allah, Most justify the Truth according to His words and to cut off
the roots of the Unbelievers;-
Gracious, Most Merciful.
1183 Just before Badr there were two alternatives before the Muslims in Madinah,
to save themselves from being overwhelmed by the Makkan Quraysh with all their
resources from the rich Syrian trade. One, which had least danger for the time
1. They ask thee(1178) concerning (things taken as) being, and also promised much booty, was to fall upon the Quraysh caravan
spoils of war. Say: "(such) spoils are at the disposal of returning from Syria to Makkah richly laden, and led by Abu Sufyan with only 40
Allah(1179) and the Messenger. So fear Allah, and men unarmed. From a wordly point of view this was the safest and most lucrative
course. The other alternative, which was actually adopted on the recommendation
keep straight the relations between yourselves: Obey of the Prophet by the guidance of Allah, was to leave the booty alone and march
Allah and His Messenger, if ye do believe." out boldly against the well-armed and well-equipped Quray sh anny of 1,000 men
coming from Makkah. The Muslims had no more than 300 men, ill-armed, to
1178 The occasion was the question of the division of the booty after the battle of oppose the force. But if they could defeat it, it would shake the selfish autocracy
Badr. See Introduction to this Surah.
which was in possession of Makkah. By Allah's help they won a splendid victory,
1179 Booty taken in a lawful and just war does not belong to any individual. If he and the standard of Truth was established, never to be lowered again.
fought for such accessory rewards, he fought from wrong motives. It belongs to the
Cause, in this case the Cause of Allah, as administered by His Messenger. Any 8. That He might justify Truth and prove Falsehood false,
portion given out to individuals are accessory gifts, windfalls from the bounty of distasteful though it be to those in guilt.
the Commander. The chief thing is to remain staunch to the Cause of Allah, and
have no differences among those who stand for the Cause. Our internal relations
must be kept straight: they must not be disturbed by cupidity or worldly
9. Remember ye implored the assistance of your Lord,
considerations of gain, for any windfalls of this kind should be outside our and He answered you: "I will assist you with a
calculations. thousand of the angels, ranks on ranks."(1184)
1184 Cf. 3:123, 125, 126. The number of angels, a thousand at Badr and three
2. For, Believers are those who, when Allah is
thousand and five thousand at Uhud, is probably not to be taken literally, but to
mentioned, feel a tremor in their hearts, and when express a strength at least equal to the strength of the enemy.
they hear His signs rehearsed, find their faith
strengthened, and put (all) their trust in their Lord; 10. Allah made it but a message of hope, and an
assurance to your hearts: (in any case)(1185) there is
3. Who establish regular prayers and spend (freely) out no help except from Allah. and Allah is Exalted in
of the gifts We have given them for Power, Wise.
sustenance:(1180)
1185 All help comes ultimately from Allah. In special cases it may take special
1180 Sustenance: again in both the literal and the metaphorical sense. The object forms to put heart into us, and to fit in with our feelings and our psychology.
is to warn off from the love of booty and worldly wealth. Why do we want these?
To all true Believers Allah gives generous sustenance in any case, in both senses, 11. Remember He covered you with a sort of
but especially in the spiritual sense, for it is coupled with forgiveness and grades of
dignity before Allah, in the next verse. drowsiness,(1186) to give you calm as from Himself,
and he caused rain to descend on you(1187) from
4. Such in truth are the believers: they have grades of heaven, to clean you therewith, to remove from you
dignity with their Lord, and forgiveness, and generous the stain of Satan,(1188) to strengthen your hearts,
sustenance: and to plant your feet firmly therewith.
1186 Cf. 3:154 for Uhud. Calm (presence of mind) is essential in battle and in all
5. Just as(1181) thy Lord ordered thee out of thy house posts of danger. If the mind is too much in a state of excitement, it cannot carry
in truth, even though a party among the Believers out a well-considered or well-concerned plan. This spirit of calm confidence on
disliked it, the part of the Muslims won against the blustering violence of the Quray sh .
1181 Just as ; the comparison takes us back to the first clause in verse 4: "such in 1187 The rain was welcome for many reasons. (1) Water was scarce both for
truth are the Believers "-jusr as thy Lord also is just and true in ordering thee out drinking and ablutions; (2) the Muslim band, without baggage or equipment or
to fight against heavy odds, when the alternative was to fight against the unarmed comforts, found that their thirst aggravated their fatigue; (3) the sand was loose,
caravan which would have given thee abundant booty almost without a fight. To and the rain consolidated it and enabled them "to plant their feet firmly."
appreciate the full meaning, remember that the word haqq, translated "truth" 1188 "Stain of Satan": both literally and figuratively. Dirt is physically a symbol of
means also "right," ' 'j ust", "what is becoming." The true Believers believe in truth evil, and the Muslims were particular about ablutions before prayer. But the rain
and do right in obedience to Allah's command. So Allah also, in asking them to also refreshed their spirits and removed any lurking doubts in their minds
fight against odds, is not asking them to rush to destruction, but is providing them (suggestions of the Evil One) that victory might be impossible in such adverse
with an opportunity of vindicating the truth in scorn of worldly advantage. And He circumstances.
made good His promise by giving them victory.
6. Disputing with thee concerning the truth after it was

12. Remember thy Lord inspired the angels (with the
message): "I am with you: give firmness to the
made manifest, as if they were being driven to death
Believers: I will instil terror into the hearts of the
and they (actually) saw it.(1182)
Unbelievers: smite ye above their necks and smite all
1182 In verse 6 we have again the word "truth": some of the Believers disputed their finger-tips off them."(1189)
concerning "the truth": they did not feel sure that the course recommended was
the true and right course. They thought it would be certain destruction: they saw 1189 The vulnerable parts of an armed man are above the neck. A blow on the
death almost staring them in the face, (Cf. 6:57 ). neck, face, or head, finishes him off. If he has armour it is difficult to get at his
heart. But if his hands are put out of action, he is unable to wield his sword or
lance or other weapon, and easily becomes a prisoner.
7. Behold! Allah promised you one of the two (enemy)
parties,(1183) that it should be yours: Ye wished that 13. This because they contended against Allah and His
the one unarmed should be yours, but Allah willed to
Messenger. If any contend against Allah and His
Messenger, Allah is strict in punishment.
109
14. Thus (will it be said): "Taste ye then of the 24. O ye who believe! give your response to Allah and His
(punishment): for those who resist Allah, is the Messenger, when He calleth you to that which will
penalty of the Fire." give you life;(1196) and know that Allah cometh in
between a man(1197) and his heart, and that it is He
15.O ye who believe! when ye meet the Unbelievers in to Whom ye shall (all) be gathered.
hostile array,(1190) never turn your backs to them.
1196 There are two points to note. (1) Note that after Allah and His Messenger
1190 The laws of spiritual fight are exactly similar to those enforced by military are mentioned, the pronoun and verb in the next clause are singular: everything
virtue and discipline. Meet your enemy fairly and squarely, not rashly, but after that Allah's Messenger put forward as an injunction came bv inspiration from
due preparation. Zahfan in the text (meeting in hostile array) implies a slow and Allah: the Messenger made his will coincide completely with Allah's will. (2) We
well-planned proceeding towards a hostile army. When once in combat, carry it are asked actively to give our response in deed and life to the call of duty and
through: there is no room for second thoughts. Death or victory should be the conscience, for that call leads to real life, the life eternal, even though it may
motto of every soldier: it may be death for himself individually, but if he has faith, apparently mean in this world the loss of things that make life dear or the loss of
there is triumph in either case for his cause. Two exceptions are recognised: (1) life itself. If we refer this J ihad, i.e., fighting in and for the Cause, both literally
reculer pour mieux sauter, to go back in order to jump forward; or to deceive the and metaphorically, the meaning becomes quite clear.
enemy by a feint; (2) if an individual or body is, by the chances of battle, isolated
from his own force, he can fall back on his force in order to fight the battle. There 1197 If the human heart is refractory and refuses to obey the call of Allah, that is
is no virtue in mere single-handedness. Each individual must use his life and his not the end of the matter. Allah has to be reckoned with. The refusal may be
resources to the best advantage for the common cause. because there was some pet human scheme which the heart of man was not
willing to give up for Allah's Cause. Will that scheme come to fruition by refusing
to serve the higher Cause? By no means. Man proposes, but God disposes. If the
16. If any do turn his back to them on such a day - unless scheme or motive was perfectly secret from men, it was not secret from Allah.
it be in a stratagem of war, or to retreat to a troop (of The heart is the innermost seat of man's affections and desires; but Allah
his own)- he draws on himself the wrath of Allah, and intervenes between man and his heart. (R).
his abode is Hell,- an evil refuge (indeed)!
25. And fear tumult or oppression,(1198) which affecteth
17.It is not ye who slew them; it was Allah. when thou not in particular (only) those of you who do wrong:
threwest (a handful(1191) of dust), it was not thy act, and know that Allah is strict in punishment.
but Allah's: in order that He might test the Believers 1198 Fitnah has many meanings: (1) the root meaning is trial or temptation, as in
by a gracious trial(1192) from Himself: for Allah is He 2:102 and 8:28; (2) an analogous meaning is trial or punishment, as in 6:74; (3)
Who heareth and knoweth (all things). tumult or oppression, as in 2:193; and here; and in 8:39; (4) there is here (8:25)
the further shade of meaning suggested, discord, sedition, civil war.
1191 When the battle began, the Prophet prayed, and threw a handful of dust or
sand at the enemy, which, as described in Traditions, struck the eyes of the This warning against internal discord or tumult was very necessary in the Civil
enemy. This had a great psychological effect. Every act in the battle is ascribed to Wars of early Islam, and was never more necessary than it is now, for it affects
Allah, as it was in His cause and it was not undertaken except by His command. innocent and guilty alike, (see also 9:94).
(R).
1192 Numerically the odds against the Muslims were three to one. In other ways
26.Call to mind when ye were a small (band), despised
they were at a disadvantage: of arms and equipment they had but little, while the through the land, and afraid that men might despoil
enemy were well-found; they were inexperienced, while the Quraysh had brought and kidnap you;(1199) But He provided a safe asylum
their foremost warriors. In all this there was a test, but the test was accompanied for you, strengthened you with His aid, and gave you
by gracious favours of countless value: their Commander was one in whom they
Good things for sustenance: that ye might be grateful.
had perfect faith, and for whom they were ready to lay down their lives; the rain
refreshed them; their spirit was unshaken; and they were fighting in Allah's cause. 1199 On the immediate occasion the Muslims were reminded that they were a
Thus the trial or test became itself a blessing. small band in Makkah; despised and rejected; living in a state of insecurity for
their persons, their lives, their property, and those of their dependents; persecuted
18. That, and also because Allah is He Who makes feeble and exiled and how by the grace of Allah they found a safe asylum in Madinah,
how they found friends and helpers, how their many needs were cared for, and
the plans and stratagem of the Unbelievers.
how at length they gathered strength and numbers enough to defeat the forces of
godlessness, injustice, and oppression.
19. (O Unbelievers!) if ye prayed for victory and
judgment,(1193) now hath the judgment come to you: But for every individual, in some form or other, the lesson applies. His spiritual
life begins humbly; he is despised and laughed at, perhaps persecuted and shut
if ye desist (from wrong), it will be best for you: if ye
out from ordinary privileges open to all; but Allah gives him strength; friends
return (to the attack), so shall We. Not the least good spring up for him; and he is sustained until his highest spiritual desires are
will your forces be to you even if they were multiplied: gradually fulfilled.
for verily Allah is with those who believe!
1193 Path = victory, decision, judgement. The Quraysh in Makkah had prayed for
27.O ye that believe! betray not the trust of Allah and
victory; they were confident that their superior numbers, equipment, and the Messenger, nor misappropriate knowingly things
experience would be decisive. With a play on the word, they are told that the entrusted to you.(1200)
decision had come, and the victory-but not in the sense they had hoped for!
1200 Trusts maybe of various kinds: (1) property, goods, credit, etc.; (2) plans,
confidences, secrets, etc.; (3) knowledge, talents, opportunities, etc., which we are
20. O ye who believe! Obey Allah and His Messenger, and expected to use for our fellow men. Men may betray the trust of Allah and His
turn not away from him when ye hear (him speak). Prophet by misusing property, or abusing the confidence reposed in them, or the
knowledge or talents given to them. On that special occasion, when the plans for
21.Nor be like those who say, "We hear," but listen the protection of Allah's worshippers against annihilation were of special
importance, the Prophet's trust and confidence had to be guarded with special
not:(1194) care. Occasions for scrupulously respecting the trust and confidence of our fellow
1194 Cf. 2:93. men occur every day in our life, and few of us can claim perfection in this respect.
Hence the special distinction of the Prophet of Allah, who earned the title of
AlAmin, the one who was true to every trust reposed in him.
22.For the worst of beasts in the sight of Allah are the
deaf and the dumb,-(1195) those who understand not. 28. And know ye that your possessions and your progeny
1195 Cf. 2:18 and 8:55 . are but a trial;(1201) and that it is Allah with Whom
lies your highest reward.
23. If Allah had found in them any good. He would
1201 A big family-many sons-was considered a source of power and strength: 3:10
indeed have made them listen: (As it is), if He had , 116. So in English, a man with many children is said to have his "quiver full;" Cf.
made them listen, they would but have turned back Psalms, 127:4-5: "As arrows are in the hands of a mighty man, so are the children
and declined (Faith). of thy youth. Happy is the man that hath his quiver full of them; they shall not be
110
ashamed, but they shall speak with the enemies in the gate". So with property and
possessions: they add to a man's dignity, power, and influence. But both
36. The Unbelievers spend their wealth to hinder (man)
possessions and a large family are a temptation and a trial. They may turn out to from the path of Allah, and so will they continue to
be a source of spiritual downfall, if they are mishandled, or if the love of them spend; but in the end they will have (only) regrets and
excludes the love of Allah. sighs; at length they will be overcome: and the
Unbelievers will be gathered together to Hell;-
29. O ye who believe! if ye fear Allah, He will grant you a
Criterion(1202) (to judge between right and wrong), 37. In order that Allah may separate(1206) the impure
remove from you (all) evil (that may afflict) you, and from the pure, put the impure, one on another, heap
forgive you: for Allah is the Lord of grace unbounded. them together, and cast them into Hell. They will be
1202 Cf. 2:53 and 2:185. The battle of Badr is called the Furqan in Muslim the ones to have lost.
theology, because it was he first trial of strength by battle, in Islam, between the
1206 It is only when matters are brought to an issue that evil is separated distinctly
powers of good and evil. Evil was defeated, and hose who had real faith were
from the good. Then evil consorts with evil, and good with good. The evil will be
tested and sorted out from those who had not faith enough to follow the banner of
piled into a heap. When the cup is full, the punishment will come. There will be
Faith. See also 8:41 and n. 1210.
no mistake about it The good should not be discouraged, because in fighting
against them, all forces of evil join together and pool their resources together. The
30. Remember how the Unbelievers plotted against thee, more they do so, the easier is the final arbitrament. It is all in Allah's Plan.
to keep thee in bonds, or slay thee, or get thee out (of
thy home).(1203) They plot and plan, and Allah too 38. Say to the Unbelievers, if (now) they desist (from
plans; but the best of planners(1203-A) is Allah. Unbelief), their past would be forgiven them; but if
1203 The plots against Mustafa in Makkah aimed at three things. They were not
they persist, the punishment of those before them is
only foiled, but Allah's underfill working turned the tables, and brought good out already (a matter of warning for them).
of evil in each case. (1) They tried to hold the Prophet in subjection in Makkah by
putting pressure on his uncles, relatives, and friends. But the more they 39.And fight them on until there is no more tumult or
persecuted, the more the little Muslim community grew in faith and numbers. (2) oppression, and there prevail justice and faith in
They tried to injure or ay him. But the wonderful example of his humility,
perseverance, and fearlessness furthered the cause of Islam. (3) They tried to get
Allah(1207) altogether and everywhere; but if they
him and his followers out of their homes. But they found a new home in cease, verily Allah doth see all that they do.(1208)
Madinah, from which they eventually reconquered not only Makkah, but Arabia
1207 Cf. 2:193 and n. 207.
and the world.
1208 If they cease from fighting and from the persecution of truth, Allah judges
1203-A Cf. 3:54.
1203-
them by their actions and their motives, and would not wish that they should be
harassed with further hostility. But if they refuse all terms, the righteous has
31. When Our Signs are rehearsed to them, they say: nothing to fear: Allah will help and protect them.
"We have heard this (before): if we wished, we could
say (words) like these: these are nothing but tales of 40.If they refuse, be sure that Allah is your Protector -
the ancients."(1204) the best to protect and the best to help.
1204 Cf. 6:25 and n. 1434 to 10:42. 41. And know that out of all the booty that ye may
acquire (in war), a fifth share is assigned(1209) to
32.Remember how they said: "O Allah if this is indeed Allah,- and to the Messenger, and to near relatives,
the Truth from Thee, rain down on us a shower of orphans, the needy, and the wayfarer,- if ye do believe
stones form the sky, or send us a grievous in Allah and in the revelation We sent down to Our
Penalty."(1205) servant on the Day of Testing,-(1210) the Day of the
1205 This was actually a challenge thrown out by the Infidels in Makkah, not meeting of the two forces. For Allah hath power over all
seriously but as a taunt. The answer is in the two following verses. Allah punishes things.(1211)
in His own good rime, not according to the foolish and frivolous taunts of the
unbelievers. While the Holy Prophet was with them, he-the Mercy for the 1209
1209 The rule is that a fifth share is set apart for the Imam (the Commander) and
Worlds-conferred a certain amount of immunity to them. There were also other the rest is divided among the forces. The fifth share reserved is expressed to be
Muslims, just men who asked for forgiveness. And Allah keeps the door of for Allah and the Prophet, and for charitable purposes for those to whom charity
repentance and forgiveness open to all as long as they make it possible. But let is due. Ultimately everything is at the disposal of Allah and His Prophet: 8:1: but
them not be puffed up with pride, or think that they have lasting immunity. What four-fifths are divided, and only one-fifth is retained for the special purposes. The
became of Abu Jahl? He and some of his greatest warriors were slain at Badr. The Imam has discretion as to the mode of division. In the Prophet's lifetime a certain
little autocratic clique that prevented Muslims from access to the Sacred Mosque portion was assigned to him and his near relatives.
had their Nemesis not long afterwards. They pretended to be its guardians. But
1210 'Testing': Furqan: Criterion between right and wrong, decision between the
were they? Could they be? Only the righteous could be true guardians to Allah's
forces of faith and unbelief. The battle of Badr is called by this name. See 8:29
places of worship, and particularly to the Central House of the Ka'bah. It was to
and n. 1202.
be a place of pure worship, while their idolatrous worship was mere mummery-
whistling and clapping of hands. All false worship advertises itself by noise and 1211 Allah's power is shown in the events detailed in the three verses following (w.
unseemly riot: it is said that the Pagans used to go naked round the Ka'bah. 42-44), leading to the complete victory of the Muslims over the pagan Quraysh.
33. But Allah was not going to send them a penalty 42.Remember ye were on the hither side of the valley,
whilst thou wast amongst them; nor was He going to and they on the farther side, and the caravan(1212)
send it whilst they could ask for pardon. on lower ground than ye. Even if ye had made a
mutual appointment to meet, ye would certainly have
34. But what plea have they that Allah should not punish failed in the appointment:(1213) But (thus ye met),
them, when they keep out (men) from the sacred that Allah might accomplish a matter already enacted;
Mosque - and they are not its guardians? No men can that those who died might die after a clear Sign (had
be its guardians except the righteous; but most of been given), and those who lived might live after a
them do not understand. Clear Sign (had been given). And verily Allah is He
Who heareth and knoweth (all things).
35.Their prayer at the House (of Allah. is nothing but
whistling and clapping of hands: (Its only answer can 1212 The little Islamic force from Madinah went out to meet the big Makkan
army, and they met on the two sides of a valley at Badr, while the Quraysh caravan
be), "Taste ye the penalty because ye blasphemed."
was on lower ground towards the sea, about 3 miles from Badr.
1213 They were all at cross purposes. The caravan was making for Makkah, but
scarcely thought it could get there. The Quraysh force was trying to save the
111
caravan and then annihilate the Muslims. The Muslims had decided to let the Trust in Allah brings its own reward: our eyes are opened, and we see how great,
caravan alone but attack the Quraysh army from Makkah, which they thought was good, and wise is the Cherisher of the Worlds. Others may sneer and despise. But
going to be small, but which turned out to be big, more than three times their the blessing of Allah keeps our minds fresh and our hearts contented.
number. Yet the two forces met, precisely at the spot and at the time when a
decisive battle should take place and the Muslims dispose of the pretensions of 50. If thou couldst see, when the angels take the souls of
the Makkans. If they had carefully planned a mutual appointment, they could not
have carried it out more precisely. the Unbelievers (at death),(1219) (How) they smite
their faces and their backs, (saying): "Taste the
On the Muslim side the few martyrs knew that the victory was theirs and those penalty of the blazing Fire-
who survived the battle enjoyed the fruits of the victory. On the pagan side, both
those who died and those who lived knew fully the issue joined. Even 1219 In contrast to the taunt against those who trust in Allah, "that their religion
psychologically both sides went in with full determination to decide the issue. has misled them," is shown the terrible punishment, after death, of those who
laughed at Faith.
43.Remember in thy dream Allah showed them to thee
as few: if He had shown them to thee as many, ye 51. "Because of (the deeds) which(1220) your (own)
would surely have been discouraged, and ye would hands sent forth; for Allah is never unjust to His
surely have disputed in (your) decision; but Allah servants:
saved (you): for He knoweth well the (secrets) of (all) 1220 The punishment is shown to be due to their own deeds of wrong, because
hearts. Allah is never unjust in the least to His servants.
44. And remember when ye met, He showed them to you 52."(Deeds) after the manner of the people of Pharaoh
as few in your eyes, and He made you appear as and of those before them: They rejected the Signs of
contemptible in their eyes:(1214) that Allah might Allah, and Allah punished them for their crimes: for
accomplish a matter already enacted. For to Allah do Allah is Strong, and Strict in punishment:
all questions go back (for decision).
1214 The Muslim army, though they knew their worldly disadvantage, did not
53."Because Allah will never change(1221) the grace
realise the full odds against them, The Makkans came exulting in any case, and which He hath bestowed on a people until they change
they despised the contemptible little force opposed to them. Even though they what is in their (own) souls: and verily Allah is He
thought the Muslim force was twice as great as it was ( 3:13 ), still that number was Who heareth and knoweth (all things)."
contemptible, when taken with its poor equipment. Both these psychological
mistakes subserved the Plan, which was to bring the matter to a decisive issue, 1221 Allah bestows His grace freely, but He never withdraws it arbitrarily. Before
whether the Pagans of Makkah were to continue their arrogant oppression, or the He changes their state and circumstances, an actual state of rebellion and
religion of Allah was to be established in freedom and honour. contumacy has arisen in their own souls, which brings about its inevitable
punishment.
45. O ye who believe! When ye meet a force, be firm, and
call Allah in remembrance much (and often); that ye 54.(Deeds) after the manner of the people of Pharaoh
may prosper: and those before them":(1222) They treated as false
the Signs of their Lord: so We destroyed them for their
46.And obey Allah and His Messenger. and fall into no crimes, and We drowned the people of Pharaoh: for
disputes, lest ye lose heart and your power depart; they were all oppressors and wrong- doers.
and be patient and persevering: For Allah is with those 1222 These words from the address of the angels are quoted again, in order to
who patiently persevere:(1215) add the comment that follows. Note that in verse 52, the words were that they
rejected the Signs of Allah and were punished: here the words are that they treated
1215 A fine description of the Muslim virtues which make for success and whose the Signs as false and were destroyed- a higher degree of guilt deserved a severer
loss brings about humiliation and failure. "Power literally, "wind"-the favourable punishment.
wind for a sailing ship.
47. And be not like those who started from their homes
55.For the worst of beasts in the sight of Allah(1223)
are those who reject Him: They will not believe.
insolently and to be seen of men, and to hinder (men)
from the path of Allah.(1216) For Allah compasseth 1223 In 8:22 we were warned against "the worst of beasts in the sight of Allah",
round about all that they do. who do not make use of their faculties of hearing, speaking and understanding, in
the service of Allah, and in fact misuse their faculties to blaspheme Allah. The
1216 A true description of the Makkan army which met its doom. same brute creatures are shown here in another light: they are faithless both to
Allah and man.
48. Remember Satan made their (sinful) acts seem
alluring to them, and said: "No one among men can 56. They are those with whom thou didst make a
overcome you this day, while I am near to you": But covenant,(1224) but they break their covenant every
when the two forces came in sight of each other, he time, and they have not the fear (of Allah..
turned on his heels, and said: "Lo! I am clear of you; 1224 The immediate occasion was the repeated treachery of the Banu Qurayzah
lo! I see what ye see not; Lo! I fear Allah. for Allah is after their treaties with the Muslims. But the general lesson remains, as noted in
strict in punishment."(1217) the two following verses. Treachery in war is doubly wrong, for it endangers so
many lives. Such treachery should be punished in such a way that it gets no chance
1217 It is the way with the leaders of evil, when they find their cause lost, that they again. Not only the actual perpetrators but those who follow their standard should
wash their hands of their followers and leave them in the lurch. They sec more be rendered powerless. And the broken treaty should be denounced so that the
clearly then their dupes. They are not simpletons: they know the consequences of innocent party can at least fight on equal terms. From actual physical warfare we
the wrath of Allah. Satan's "fear" of Allah is terror combined with hatred - the very can carry the same lesson to spiritual warfare. A truce or understanding is possible
opposite of the feeling which is described in Taqwa, viz., the desire to avoid doing with those who respect definite principles, not with those who have no principles
anything against Allah's will, such desire being founded on trust in Allah and the and are merely out for oppression and wickedness.
love of Allah.
57.If ye gain the mastery over them in war, disperse,
49. Lo! the hypocrites say, and those in whose hearts is a with them, those who follow them, that they may
disease:(1218) "These people,- their religion has remember.(1224-A)
misled them." But if any trust in Allah, behold! Allah is
1224-
1224-A The purpose of the verse is to urge Muslims to act against their enemies
Exalted in might, Wise.
described above with a severity and resoluteness which would serve as a deterrent
1218 Cf. 2:10 , for "disease in the heart." to other enemies of Islam who might be inclined to follow their example and act
treacherously towards Muslims. (Eds.)-
112
58. If thou fearest treachery from any group, throw back Unbelievers: for these are a people without
(their covenant) to them, (so as to be) on equal understanding.(1232)
terms: for Allah loveth not the treacherous. 1232 In a fight, odds of ten-to-one against anyone are appalling. But they do not
daunt the men of faith. Whether they personally win or die, their Cause prevails.
59.Let not the unbelievers think that they can get the They are sure to win: because (1) they have divine aid, and (2) even humanly
speaking, those who take up arms against truth and righteousness are fools, and
better (of the godly): they will never frustrate (them).
their seeming power is but a broken reed.
60. Against them make ready your strength to the
66. For the present, Allah hath lightened your (task), for
utmost of your power, including(1225) steeds of war,
He knoweth that there is a weak spot in you:(1233)
to strike terror into (the hearts of) the enemies, of
But (even so), if there are a hundred of you, patient
Allah and your enemies, and others besides, whom ye
and persevering, they will vanquish two hundred, and
may not know, but whom(1226) Allah doth know.
if a thousand, they will vanquish two thousand, with
Whatever ye shall spend in the cause of Allah, shall be
the leave of Allah. for Allah is with those who patiently
repaid unto you, and ye shall not be treated
persevere.
unjustly.(1227)
1233 Given equal conditions, Muslims on account of their faith could win against
1225 The immediate occasion of this injunction was the weakness of cavalry and odds of ten-to-one. But where their organisation and equipment are weak, as was
appointments of war in the early fights of Islam. But the general meaning follows. the case about the time of Badr, they were set a lighter task, and asked to tackle no
In every fight, physical, moral, or spiritual, arm yourself with the best weapons and more than odds of two to one against them. As a matter of fact at Badr they won
the best arms against your enemy, so as to instil wholesome respect into him for through against odds of more than three to one.
you and the Cause you stand for.
1226 There are always lurking enemies whom you may not know, but whom 67.It is not fitting for a messenger that he should have
Allah knows. It is your duty to be ready against all, for the sacred Cause under prisoners of war until he hath thoroughly
whose banner you are fighting. subdued(1234) the land. Ye look for the temporal
1227 Be always ready and put all your resources into your Cause. You do not do goods of this world; but Allah looketh to the
so in vain. Allah's reward will come in various forms. He knows all, and His Hereafter: And Allah is Exalted in might, Wise.
reward will always be more generous than you can possibly deserve.
1234 An ordinary war may be for territory or trade, revenge or military glory— all
"temporal goods of this world." Such a war is condemned. But a Jihad is fought
61. But if the enemy incline towards peace, do thou
under strict conditions laid down by Islam, and solely for the cause of Allah. All
(also) incline towards peace, and trust in Allah. for He baser motives, therefore are strictly excluded. The greed of gain in the shape of
is One that heareth and knoweth (All things).(1228) ransom from captives has no place in such warfare. (R).
1228 While we must always be ready for the good fight lest it be forced on us, At the same time, if there has been heavy loss of life already, captives may be
even in the midst of the fight we must always be ready for peace if there is any taken, and it would be for the Imam to exercise his discretion as to the time when
inclination towards peace on the other side. There is no merit merely in a fight by it was safe to release them, and whether the release should be free or on parole or
itself. It should be a joyful duty not for itself, but to establish the reign of peace on a fine by way of punishment. Destruction and slaughter, however repugnant to
and righteousness and Allah's Law. a gentle soul like that of Muhammad, were inevitable where evil tried to suppress
the good. Even Jesus, whose mission was more limited, had to say: "Think not that
62. Should they intend to deceive thee,- verily Allah I am come to send peace on earth: I came not to send peace but a sword." (Matt.
10:34 ), (Cf. 47:4).
sufficeth thee: He it is That hath strengthened thee
with His aid and with (the company of) the Seventy captives were taken at Badr, and it was decided to take ransom for them.
Believers;(1229) While the general principle of fighting for the purpose of taking captives in order
to get their ransom is condemned, the particular action in this case was approved
1229 In working for peace there may be certain risk of treachery on the other in vv. 68-71.
side. We must take that risk; because the men of Faith have Allah's aid to count
upon and the strength of the united body of the righteous. (R). 68. Had it not been for a previous ordainment(1235)
from Allah, a severe penalty would have reached you
63.And (moreover) He hath put affection between their
for the (ransom) that ye took.
hearts: not if thou hadst spent all that is in the earth,
couldst thou have produced that affection, but Allah 1235 Though any motive of worldly gain, which may have been in the minds of
some among the victorious Muslim army, is condemned as worthy of a severe
hath done it: for He is Exalted in might, Wise.(1230)
penalty, what actually happened is ascribed to the Plan of Allah, which was pre-
1230 On the immediate occasion, the greatest miracle and most wonderful ordained. Among the prisoners taken were the Prophet's uncle al'Abbas and 'Ali's
working of Allah's grace was the union of hearts produced among the jarring, war- brother Aqil, who afterwards became Muslims. Al 'Abbas was an ancestor of the
like, excitable elements of Arabia under the gentle, firm, and wise guidance of founder of the celebrated 'Abbasi Dynasty which played such a notable part in
Muhammad, the Messenger of Allah. At all times we must pray to Allah for this Islamic history. In his case the promise made in verse 70 was amply fulfilled. In
gift above all—union, understanding, and pure and sincere affection among those the case of all prisoners, if there was any good in their hearts, their very fight
who take Allah's name. With it there is strength and success. Without it there is against Islam and their capture led to their being blessed with Islam. Thus does
humiliation, slavery, and moral degradation. There may be many causes of Allah's Plan work in a marvellous way, and evolve good out of seeming evil.
difference and dispute. The reconciliation can only come from the glory and
wisdom of Allah. 69.But (now) enjoy(1236) what ye took in war, lawful
and good: but fear Allah. for Allah is Oft-forgiving,
64. O Messenger. sufficient unto thee is Allah,- (unto Most Merciful.
thee) and unto those who follow thee among the
1236 Enjoy, literally, eat. See 7:19 , n. 1004, and 5:66, n. 776.
Believers.(1231)
1231 The Believers: mere Up-profession of belief, or even the kind of belief that 70.O Messenger. say to those who are captives in your
does not result in action, is not enough. To those whose belief is so sincere that it hands: "If Allah findeth any good(1237) in your
results in complete trust in Allah and in fearless action in His service, the
consequences on this earth do not matter. Allah's good pleasure is enough for hearts, He will give you something better than what
them. has been taken from you, and He will forgive you: for
Allah is Oft-forgiving, Most Merciful."
65. O Messenger. rouse the Believers to the fight. If
1237 This is a consolation to the prisoners of war. In spite of their previous
there are twenty amongst you, patient and hostility, Allah will forgive them in His mercy if there was any good in their hearts,
persevering, they will vanquish two hundred: if a and confer upon them a far higher gift than anything they have ever lost. This gift
hundred, they will vanquish a thousand of the in its highest sense would be the blessing of Islam, but even in a material sense,
113
there was great good fortune awaiting them, e.g., in the case of al 'Abbas, (see n. weaker brethren in matters of religion. The exiles, being at open war against the
1235). state which oppressed them, would be free to fight against such state. But if the
weaker brethren are in a state in mutual alliance with the community, the
Note how comprehensive is Allah's care. He encourages and strengthens the community cannot in honour interfere with that state, whether it is Muslim or not.
Muslims, at the same time condemning any baser motives that may have entered Presumably the alliance implies that the grievances of the weaker brethren will be
their minds. He consoles the prisoners of war and promises them better things if redressed by the state itself. But it is not honourable to embarrass your own ally.
there is any good in them at all. And He offers comfort to those who have left
their homes in His Cause, and knits them into closer fellowship with those who
have helped them and sympathised with them.
73. The Unbelievers are protectors, one of another:
Unless ye do this, (protect each other), there would be
71. But if they have treacherous designs against thee, (O tumult and oppression on earth, and great
Messenger.), they have already been in treason mischief.(1242)
against Allah,(1238) and so hath He given (thee) 1242 Evil consorts with evil. The good have all the more reason for drawing
power over them. And Allah so He Who hath (full) together and not. only living in mutual harmony, but being ready at all times to
knowledge and wisdom. protect each other. Otherwise the world will be given over to aggressions by
unscrupulous people, and the good will fail in their duty to establish Allah's Peace
1238 If the kindness shown to them is abused by the prisoners of war when they and to strengthen all the forces of truth and righteousness.
are released, it is not a matter of discouragement to those who showed the
kindness. Such persons have in their treachery shown already their treason to 74. Those who believe, and adopt exile, and fight for the
Allah, in that they took up arms against Allah's Prophet, and sought to blot out the
pure worship of Allah. The punishment of defeat, which opened the eyes of some Faith, in the cause of Allah as well as those who give
of their comrades, evidently did not open their eyes. But Allah knows all, and in (them) asylum and aid,- these are (all) in very truth
His wisdom will order all things for the best. The Believers have done their duty the Believers: for them is the forgiveness of sins and a
in showing such clemency as they could in the circumstances of war. For them provision most generous.(1243)
"Allah sufficeth" (8:62).
1243 Believers who make all sacrifices in the cause of Allah have given the best
72. Those who believed, and adopted exile, and fought possible proof of their Faith by their actions. They have loved Allah much, and
much will be forgiven them. What they sacrificed was, perhaps, judged by
for the Faith, with their property and their persons, in universal standards, of small value, but its value will be estimated by the precious
the cause of Allah, as well as those who gave (them) love behind it, and its reward will be of no ordinary kind. It will not be a reward in
asylum(1239) and aid,- these are (all) friends and the ordinary sense at all, for a reward is given once and for all. It will be a
protectors, one of another. As to those who believed provision which lasts forever, and is on the most generous scale.
but came not into exile,(1240) ye owe no duty of
protection to them until they come into exile; but if 75. And those who accept Faith subsequently,(1244) and
they seek your aid in religion, it is your duty to help adopt exile, and fight for the Faith in your company,-
them, except against a people with whom ye have a they are of you. But kindred by blood have prior rights
treaty of mutual alliance.(1241) And (remember) against each other in the Book of Allah.(1245) Verily
Allah seeth all that ye do. Allah is well-acquainted with all things.
1239 The reference is to the Muhajirin and Ansar, the Emigrants and the 1244 Those who come into the fold last are none the less brethren in the fullest
Helpers, the people who forsook their homes and adopted voluntary exile from acceptation of the term. But any special provisions made in the special
Makkan company with their beloved Leader, and their good friends in Madinah, circumstances of the first martyrs for the Cause will not of course apply to them as
who gave them asylum and every kind of assistance, moral and material. Under the special circumstances which made them necessary have ceased to exist. See
the magnetic personality of the Holy Prophet these two groups became like blood- next note.
brothers, and they were so treated in matters of inheritance during the period
1245 The Book of Allah, i.e., the Universal Plan, the Eternal Decree, the
when they were cut off from their kith and kin.
Preserved Tablet (85:22). Blood-relationship and its rights and duties do not
1240 The Believers (Muslims) were entitled to all assistance in matters of religion. depend on special circumstances of a temporary nature. Any temporary rights of
But if they were not strong enough to suffer voluntary exile on behalf of the Cause mutual inheritance established between the early Emigrants and Helpers (n. 1239)
and make the personal sacrifices which their more ardent brethren in faith made, would not apply to later recruits, who would come under entirely different
they could not reasonably ask for political or military assistance or protection. circumstances.
1241 If a community suffers voluntary exile on account of persecution and

oppression, and some of its weaker brethren stay behind, holding fast to faith but
not prepared for the higher sacrifice, the exiles have still a duty to help their
114
9. Al Tawbah (The Repentance) or Bara'ah (The Disavowal)

form of slaughter, or capture, or siege, or ambush and other stratagems. But even
1. A (declaration) of immunity(1246) from Allah and His then there is room for repentance and amendment on the part of the guilty party,
Messenger, to those of the Pagans with whom ye have and if that takes place, our duty is forgiveness and the establishment of peace.
contracted mutual alliances:-
1252 The repentance must be sincere, and that is shown by conduct - a religious
1246 Bam 'ah: usually translated "immunity". I do not think that word correctly spirit of true prayer and charity. In that case we are not to bar the gate against the
represents the Arabic word in this context. The general sense is explained in the repentant. On the contrary we must do all we can to make their way easy,
introduction to this Surah. In verse 3 below I use the periphrasis "dissolve treaty remembering that Allah is Oft-Forgiving, Most Merciful.
obligations," which goes some way to explain the meaning. The Pagans and
enemies of Islam frequently made treaties of mutual alliances with the Muslims. 6. If one amongst the Pagans(1253) ask thee for
The Muslims scrupulously observed their part, but the Pagans violated their part
again and again when it suited them. After some years' experience it became asylum, grant it to him, so that he may hear the word
imperative to denounce such treaties altogether. This was done in due form, with of Allah. and then escort him to where he can be
four months' notice, and a chance was given to those who faithfully observed their secure.(1254) That is because they are men without
pledges, to continue their alliance. (R.). knowledge.
2. Go ye, then, for four months,(1247) backwards and 1253 Even among the enemies of Islam, actively fighting against Islam, there may
be individuals who may be in a position to require protection. Full asylum is to be
forwards, (as ye will), throughout the land, but know given to them, and opportunities provided for hearing the Word of Allah. If they
ye that ye cannot frustrate Allah (by your falsehood) accept the Word, they become Muslims and brethren, and no further question
but that Allah will cover with shame those who reject arises. If they do not see their way to accept Islam, they will require double
Him. protection: (1) from the Islamic forces openly fighting against their people, and (2)
from their own people, as they detached themselves from them. Both kinds of
1247 Four Months. Some Commentators understand by this the four forbidden protection should be ensured for them, and they should be safely escorted to a
months in which warfare by ancient Arabian custom was unlawful, viz., Rajab, place where they can be safe. Such persons only err through ignorance, and there
Dhu al Qa'dah, Dhu al Hijjah, and Muharram: See 2:194 n. But it is better to take may be much good in them.
the signification of the four months immediately following the Declaration.
Assuming that the Surah was promulgated early in Shawwal (see Introduction), the 1254 Ma'manah: place or opportunity of being secure from all harm.
four months would be Shawwal. Dhu al 'Qa'dah, Dhu al Hijjah, and Muharram, of
which the last three would also be the customary Prohibited Months. 7. How can there be a league, before Allah and His
Messenger, with the Pagans, except those(1255) with
3. And an announcement from Allah and His Messenger, whom ye made a treaty near the sacred Mosque? As
to the people (assembled) on the day of the Great long as these stand true to you, stand ye true to them:
Pilgrimage,-(1248) that Allah and His Messenger for Allah doth love the righteous.
dissolve (treaty) obligations with the Pagans. If then,
1255 In this section we have the reasons why the treaties with treacherous Pagan
ye repent, it were best for you; but if ye turn away, foes were denounced. The clause introducing the exception is a parenthetical
know ye that ye cannot frustrate Allah. And proclaim a clause. The word "Pagans" must be connected with verse 8 which follows. In that
grievous penalty to those who reject Faith. verse the word kayfa resumes the clause introduced by the word kayfa at the
beginning of verse 7. The exceptional Pagan tribes which remained true to their
1248 The great day of Hajj is either the 9th of Dhu al Hijjah, ('Arafah),or the 10th word were the Bariu Hamzah and the Banu Kinana, who swore their treaty near
(the Day of Sacrifice). the Sacred Masque and faithfully observed it They were to be given the full benefit
of their fidelity even though their kindred tribes were treacherous.
4. (But the treaties are) not dissolved(1249) with those
Pagans with whom ye have entered into alliance and 8. How (can there be such a league),(1256) seeing that
who have not subsequently failed you in aught, nor if they get an advantage over you, they respect not in
aided any one against you. So fulfil your engagements you the ties either of kinship(1257) or of covenant?
with them to the end of their term: for Allah loveth the With (fair words from) their mouths they entice you,
righteous. but their hearts are averse from you; and most of
1249 The sacred duty of fulfilling all obligations of every kind, to Muslims and
them are rebellious and wicked.
non Muslims, in public as well as private life, is a cardinal feature of Muslim 1256 The exceptions having been stated parenthetically in verse 7, the indictment
ethics. The question of what is to be done with those who abuse this principle by of the general mass of Pagan tribes is now set out briefly but fully and
failing in their duty but expect the Muslims to do their part is not to be solved (in convincingly. After that kind of behaviour how can a treaty be possible with them?
the case of treaties) by a general denunciation of treaties but by a careful The counts are: (1) that whenever they got a slight advantage, they disregarded the
consideration of the cases where there has been fidelity and not treachery. There ties both of kinship and of covenant as against the Muslims because of their Faith,
we are enjoined to give the strictest fidelity, as it is a part of righteousness and our thus proving doubly treacherous; (2) that they spoke fair words, but had venom in
duty to Allah. their hearts; (3) that their attitude was one of rebellion against their plighted word;
(4) that they disregarded the solemn Signs of Allah for some miserable worldly
5. But when the forbidden months(1250) are past, then gain; (5) that they tried to prevent other people from coming to the Way of Allah.
fight and slay(1251) the Pagans wherever ye find The first clause is repeated again as the last clause, to emphasize their double
treachery, and round off" the argument.
them, an seize them, beleaguer them, and lie in wait
for them in every stratagem (of war); but if they 1257 Among the Arabs, the ties of kinship were so strong as to be almost
repent,(1252) and establish regular prayers and unbreakable. The Pagan Arabs went out of their way to break them in the case of
the Muslims, who were kith and kin to them. Besides the bond of kinship there
practise regular charity, then open the way for them:
was the further bond of their plighted oath in the Treaty. They broke that oath
for Allah is Oft-forgiving, Most Merciful. because the other parties were Muslims.
1250 The emphasis is on the first clause: it is only when the four months of grace
are past, and the other party shows no signs of desisting from its treacherous 9. The Signs of Allah have they sold for a miserable
designs by right conduct, that the state of war supervenes - between Faith and price, and (many) have they hindered from His way:
Unfaith.
evil indeed are the deeds they have done.
1251 When war becomes inevitable, it must be prosecuted with vigour. According
to the English phrase, you cannot fight with kid gloves. The fighting may take the
115
10. In a Believer they respect not the ties either of 17.It is not for such as join gods with Allah, to visit or
kinship or of covenant! It is they who have maintain(1266) the mosques of Allah while they
transgressed all bounds.(1258) witness against their own souls to infidelity. The
1258 The catalogue of their sins being set out, it is clear that they were aggressors
works of such bear no fruit: In Fire shall they dwell.
in the worst possible ways; and war became inevitable. 1266 'Amara as applied to mosques implies the following ideas: (1) to build or
repair; (2) to maintain in fitting dignity; (3) to visit for purposes of devotion; and
11. But (even so), if they repent,(1259) establish regular (4) fill with light and life and activity. For brevity I have only used the two words
prayers, and practise regular charity,- they are your "visit and maintain" in the translation.
brethren in Faith: (thus) do We explain the Signs in Before the preaching of Islam the Pagans built, repaired, and maintained the
detail, for those who understand. Mosque, and celebrated Pagan ceremonies in it, including naked
circumambulation round the Ka'bah. They made an income out of it. Islam
1259 The chance of repentance and mercy to the worst enemies is again protested, and the Pagans ejected Muslims and their Leader from Makkah, and
emphasised, in order that people with any understanding may not be misled into shut them out from the Ka'bah itself. When the Muslims were strong enough to
thinking that war was an easy or light matter. This emphasis is balanced by the retake Makkah (A. H. 8), they purified the Mosque and reestablished the worship
emphasis in the next verse on the causes which made war inevitable for those with of the true God. The families who previously held control could not after this be
any self-respect allowed in a state of Paganism to control the Mosque any longer. If they became
Muslims, it was a different matter. The further question arose: should they be
12.But if they violate their oaths after their covenant, allowed to visit it and practise their unseemly Pagan rites? Obviously this would be
and taunt you for your Faith,-(1260) fight ye the derogatory to the dignity and honour of the Mosque, and was forbidden. This was
the particular occasion to which the verse refers. The general deduction is clear. A
chiefs of Unfaith: for their oaths are nothing to them: house of Allah is a place of sincere devotion, not a theatre for vulgar rites nor a
that thus they may be restrained. source of worldly income. Only sincere Believers have a right of entry. Who the
sincere Believers are, is explained in the next verse.
1260 Not only did the enemies break their oaths shamelessly, but they even
taunted the Muslims on their Faith and the "simple-minded" way in which they
continued to respect their part of the treaty, as if they were afraid to fight! (Cf. 18. The mosques of Allah shall be visited and maintained
2:124 and 36:12). by such as believe in Allah and the Last Day, establish
regular prayers, and practise regular charity, and fear
13. Will ye not fight people who violated their oaths, none (at all) except Allah.(1267) It is they who are
plotted to expel the Messenger,(1261) and took the expected to be on true guidance.(1268)
aggressive by being the first (to assault) you? Do ye
1267 See the previous note. Sincere Believers are those who have faith in Allah
fear them? Nay, it is Allah Whom ye should more and the future, and have a spirit of devotion and charity-a true and abiding spirit,
justly fear, if ye believe! not merely isolated acts now and then. Moreover they must not bow to worldly
greed or ambition, which produces fear of worldly power.
1261 The argument now takes a new turn. An appeal is made to the Muslims on
various grounds: (1) the shameless disregard of treaties by the enemy, (2) the 1268 Others may call themselves by what names they like. True guidance is
underhanded plots to discredit the Holy Prophet, and turn him out of Madinah as shown by the tests here indicated.
he had been turned out of Makkah, (3) the aggression taken by the Quraysh and
their confederates in Madinah after the treaty to Hudaybiyah (A. H. 6, Dhu al
Qa'dah, Feb. 628), (4) the manly attitude that fears Allah rather than men, and (5)
19. Do ye make the giving(1269) of drink to pilgrims, or
the need to prove our sincere faith by test and trial and struggle and sacrifice the maintenance of the Sacred Mosque, equal to (the
(9:16). pious service of) those who believe in Allah and the
Last Day, and strive with might and main in the cause
14.Fight them, and Allah will punish them by your of Allah. They are not comparable in the sight of Allah.
hands, cover them with shame, help you (to victory) and Allah guides not those who do wrong.
over them, heal the breasts of Believers,(1262)
1269 Giving drinks of cold water to thirsty pilgrims, and doing material services to
1262 Heal the breasts of believers, i.e., of wounds that they may have sustained a mosque are meritorious acts, but they are only external. If they do not touch the
from the assaults, taunts, and cruelty of the enemy. soul, their value is slight. Far greater, in the sight of Allah, are Faith, Endeavour,
and self-surrender to Allah. Men who practise these will obtain honour in the sight
15.And still the indignation of their hearts.(1263) For of Allah. Allah's light and guidance comes to them, and not to those self-sufficient
beings who think that a little show of what the world considers piety is enough.
Allah will turn (in mercy)(1264) to whom He will; and
Allah is All-Knowing, All-Wise. 20.Those who believe, and suffer exile and strive with
1263 When the victory comes and the wounds are healed, a great peace comes to might and main, in Allah's cause,(1270) with their
the hearts of those who have suffered, striven, and struggled. The fighting was an goods and their persons, have the highest rank in the
abnormal necessity forced by injustice and oppression. When Allah's Law is sight of Allah. they are the people who will achieve
established, the fire of indignation is quelled, and the true Peace of Islam is
attained. (salvation).
1270 Here is a good description of Jihad. It may require fighting in Allah's cause,
1264 Allah's mercy is unlimited. When evil is destroyed, many of those who were
as a form of self-sacrifice. But its essence consists in (1) a true and sincere Faith,
enticed by evil will come into the fold of truth and righteousness, and the cessation
which so fixes its gaze on Allah, that all selfish or worldly motives seem paltry and
of war and conflict will bring peace, certainly to those who fought for the right, but
fade away, and (2) in earnest and ceaseless activity, involving the sacrifice (if need
also possibly to those whose eyes have been opened to the working of Allah's Law
be) of life, person, or property, in the service of Allah. Mere brutal fighting is
and who in healing reconciliation become members of the Brotherhood of Peace
opposed to the whole spirit of Jihad, while the sincere scholar's pen or preacher's
in Islam.
voice or wealthy man's contributions may be the most valuable forms of Jihad.
16.Or think ye that ye shall be abandoned, as though
21. Their Lord doth give them glad tidings of a Mercy
Allah did not know(1265) those among you who strive
from Himself, of His good pleasure, and of gardens for
with might and main, and take none for friends and
them, wherein are delights that endure:
protectors except Allah, His Messenger, and the
(community of) Believers? But Allah is well- 22.They will dwell therein for ever. Verily in Allah.s
acquainted with (all) that ye do. presence is a reward, the greatest (of all).(1271)
1265 Some translators have taken a different verbal construction of this passage,
1271 Those who strive and suffer in Allah's cause are promised (1) a mercy
but the ultimate effect in meaning is the same: we must all be tested and tried, but
specially from Himself, (2) His own good pleasure, (3) gardens of perpetual
Allah knows our inmost hearts, and He will support those who strive in His way,
delight, (4) the supreme reward, Allah's own Presence or nearness. These are in
out of sincere love for Him, His Prophet, and the body of the true men of faith.
116
gradation: (1) is a special mercy, higher than flows out to all creatures; (2) is a of those who had turned their backs. It was with Allah's help that they won, and
consciousness of Allah's good pleasure, which raises the soul above itself; (3) is their victory was complete. They followed it up with an energetic pursuit of the
that state of permanent spiritual assurance, which is typified by gardens of enemies, capturing their camps, their flocks and herds, and their families, whom
perpetual delight, and (4) is the final bliss, which is the sight of Allah Himself, (R). they had boastfully brought with them in expectation of an easy victory.
23. O ye who believe! take not for protectors your 27.Again will Allah, after this,(1277) turn (in mercy) to
fathers and your brothers if they love infidelity above whom He will: for Allah is Oft- forgiving, Most
Faith: if any of you do so, they do wrong. Merciful.
1277 Examples of Allah's mercy and grace in difficult circumstances in one case
24. Say: If it be that your fathers, your sons, your illustrate His grace and mercy at all times to those who have faith.
brothers, your mates, or your kindred; the wealth that
ye have gained; the commerce in which ye fear a 28. O ye who believe! Truly the Pagans are
decline: or the dwellings in which ye delight-(1272) unclean;(1278) so let them not, after this year of
are dearer to you than Allah, or His Messenger, or the theirs,(1279) approach the Sacred Mosque. And if ye
striving in His cause;- then wait until Allah brings fear poverty,(1280) soon will Allah enrich you, if He
about(1273) His decision: and Allah guides not the wills, out of His bounty, for Allah is All-knowing, All-
rebellious. wise.
1272 Man's heart clings to (1) his own kith and kin-parents, children, brothers and 1278 Unclean: both literally and metaphorically; because Muslims are enjoined to
sisters, husbands or wives, or other relatives, (2) wealth and prosperity, (3) be strict in ablutions and physical cleanliness, as well as in purity of mind and
commerce or means of profit and gain, or (4) noble buildings, for dignity or heart, so that their word can be relied upon.
comfort. If these are a hindrance in Allah's cause, we have to choose which we
love most. We must love Allah even if it involves the sacrifice of all else. 1279 This year of theirs: there is a two-fold meaning: (1) now that you have
complete control of Makkah, and are charged with the purity of worship there,
1273 If we love our earthly ties and comforts, profits and pleasures, more than we shut out all impurity from this year; (2) you have seen how the Pagans have
love Allah, and therefore fail to respond to Allah's cause, it is not Allah's cause behaved this year; their year of power and misuse of that power may be called
which will suffer. Allah's purpose will be accomplished, their year, it is over, and now you Muslims are responsible.
I with or without us. But our failure to respond to His will must leave us spiritually 1280 The concourse in Makkah added to the profits of trade and commerce. "But
poorer, bereft of grace and guidance: "for Allah guides not the rebellious". fear not," we are told; "the Pagans are a waning power, bound to disappear, and
you should strengthen your own community, that they may more than
This is of universal application. But it was strikingly illustrated in the case of those
faithful ones who obeyed the Prophet's call, left the comfort of their homes in counterbalance the apparent loss of custom; and Allah has other means of
Makkah and suffered exile in Madinah, gave up their trade and their possessions, improving your economic position." This actually happened. The Pagans were
extinguished from Arabia , and the concourse of Pilgrims from all parts of the
strove and fought for Allah's cause, sometimes against their own kith and kin or
their own tribesmen who were enemies of Islam. They won through. Others were world increased the numbers more than a hundredfold. Here is common-sense,
not prepared for such sacrifice, but their failure did not stop the accomplishment wisdom, and statesmanship, even if we look at it from a purely human point of
of Allah's plan and purpose. view.
25. Assuredly Allah did help you in many battle-fields 29. Fight those who believe not in Allah nor the Last Day,
and on the day of Hunayn:(1274) Behold! your great nor hold that forbidden which hath been forbidden by
numbers elated you, but they availed you naught: the Allah and His Messenger, nor acknowledge the religion
land, for all that it is wide, did constrain you, and ye of Truth, (even if they are) of the People of the Book,
turned back in retreat.(1275) until they pay the Jizyah(1281) with willing
submission,(1282) and feel themselves subdued.
1274 Hunayn is on the road to Ta'if from Makkah about fourteen miles to the
east of Makkah. It is a valley in the mountainous country between Makkah and 1281 Jizyah: the root meaning is compensation. The derived meaning, which
Ta'if. Immediately after the conquest of Makkah, (A.H. 8), the Pagan idolaters, became the technical meaning, was a poll tax levied from those who did not accept
who were surprised and chagrined at the wonderful reception which Islam was Islam, but were willing to live under the protection of Islam, and were thus tacitly
receiving, organised a great gathering near Ta'if to concert plans for attacking the willing to submit to its ideals being enforced in the Muslim State . There was no
Prophet. The Hawazin and the Thaqif tribes took the lead and prepared a great amount permanently fixed for it, and in any case it was merely symbolical-an
expedition for Makkah, boasting of their strength and military skill. There was on acknowledgment that those whose religion was tolerated would in their turn not
the other hand a wave of confident enthusiasm among the Muslims at Makkah, in interfere with the preaching and progress of Islam. Imam Shafi' suggests one dinar
which the new Muslims joined. The enemy forces numbered about 4,000 but the per year, which would be the Arabian gold dinar of the Muslim States, equivalent
Muslim force reached a total of ten or twelve thousand, as everyone wished to in value to about half a sovereign, or about 5 or 7 rupees. See n. 410 to 3:75. The
join. The battle was joined at Hunayn, as described in the next note. tax varied in amount, and there were exemptions for the poor, for females and
children (according to Abu Hanifah), for slaves, and for monks and hermits.
1275 For the first time the Muslims had at Hunayn tremendous odds in their Being a tax on able-bodied males of military age, it was in a sense a commutation
favour. But this itself constituted a danger. Many in their ranks had more for military service. But see the next note.
enthusiasm than wisdom, more a spirit of elation than of faith and confidence in
the righteousness of their cause. The enemy had the advantage of knowing the 1282 'An Yadin (literally, from the hand) has been variously interpreted. The
ground thoroughly. They laid an ambush in which the advance guard of the hand being the symbol of power and authority, I accept the interpretation "in
Muslim forces was caught. The country is hilly, in which the enemy concealed token of willing submission." The Jizyah was thus partly symbolic and partly a
himself. As soon as the Muslim vanguard entered the Hunayn valley, the enemy commutation for military service, but as the amount was insignificant and the
fell upon them with fury and caused havoc with their arrows from their places of exemptions numerous, its symbolic character predominated. See the last note.
concealment. In such ground the numbers of the Muslims were themselves a
disadvantage. Many were slain, and many turned back in confusion and retreat. 30. The Jews call Úzair a son(1283) of Allah, and the
But the Prophet, as ever, was calm in his wisdom and faith. He rallied his forces Christians call Christ the son of Allah. That is a saying
and inflicted the most crushing defeat on the enemy.
from their mouth; (in this) they but imitate(1284)
26. ButAllah did pour His calm(1276) on the Messenger what the unbelievers of old used to say. Allah.s curse
be on them: how they are deluded away from the
and on the Believers, and sent down forces which ye
Truth!(1285)
saw not: He punished the Unbelievers; thus doth He
reward those without Faith. 1283 In n. 718 to 5:18 ,1 have quoted passages from the Old Testament, showing
how freely the expression "sons of God" was used by the Jews. A sect of them
1276 Sakinah: calm, peace, security, tranquility. Cf. 2:248. The Prophet never called 'Uzayr a son of God, according to al Baidawi. In Appendix II (Surah 5.) I
approved of over-weening confidence, or reliance merely upon human strength, have shown that the constitution of Judaism dates from 'Uzayr (Ezra). The
or human resources or numbers. In the hour of danger and seeming disaster, he Christians still call Christ the Son of God.
was perfectly calm, and with cool courage relied upon the help of Allah, Whose
standard he carried. His calmness inspired all around him, and stopped the rout
117
1284 Taking men for gods or sons of God was not a new thing. All ancient
mythologies have fables of that kind. There was less excuse for such blasphemies
35. On the Day when heat(1293) will be produced out of
after the Prophets of Allah had clearly explained our true relation to Allah than in that (wealth) in the fire of Hell, and with it will be
the times of primitive ignorance and superstition. branded their foreheads, their flanks, and their backs,
1285 Cf. 5:75.
their flanks, and their backs.- "This is the (treasure)
which ye buried for yourselves:(1294) taste ye, then,
31. They take their priests(1286) and their anchorites to the (treasures) ye buried!"
be their lords in derogation of Allah,(1287) and (they 1293 Gold and silver, symbolising wealth which these people cherished even
take as their Lord) Christ the son of Mary; yet they more than the good pleasure of their Lord, will not only be the cause but the
were commanded to worship but One Allah. there is instrument whereby they would receive a grievous punishment (Ed.)
no god but He. Praise and glory to Him:(1288) (Far is 1294 The voice enforces the moral: "did you expect satisfaction or salvation from
He) from having the partners they associate (with the treasures that you misused? Behold! they add to your torment!"
Him).
36. Thenumber of months(1295) in the sight of Allah is
1286 Ahb'ar. doctors of law; priests; learned men. Cf. 5:44 , where they are
associated with Rabbis. Ruhban: monks, ascetics, anchorites, men who have twelve (in a year)- so ordained by Him the day He
renounced the world; where there is a celibate clergy, the term can be applied to created the heavens and the earth; of them four are
them as well as to members of monastic orders. It is also permissible to apply the sacred: that is the straight usage. So wrong not
term to "saints", where they are deified or credited with divine powers, or where yourselves(1296) therein, and fight the Pagans all
people pray to them as they do in the Roman Catholic Church.
together as they fight you all together. But know that
1287 Priest worship, and the worship of saints and ascetics is a form of Allah is with those who restrain themselves.
superstition to which men have been prone in all ages. The growth of Jewish
superstition is shown in the Talmud, and of Christian superstition in the doctrine 1295 This and the following verse must be read together. They condemn the
of papal infallibility and the worship of saints. The mere idea of a separate order arbitrary and selfish conduct of the Pagan Arabs, who, because there was a long-
of priesthood to stand between Allah and man and be the exclusive repository of established custom of observing four months as those in which fighting was
Allah's secrets is derogatory to the goodness and all-pervading grace of Allah. The forbidden, changed the months about or added or deducted months wben it
worship of "lords many and gods many" was not confined only to the Pagans. The suited them, to get an unfair advantage over the enemy. The four Prohibited
deification of the son of Mary is put here in a special clause by itself, as it held Months were: Dhu al Qa'dah, Dhu al Hijjah, Muharram, and Rajab. If it suited
(and still holds) in its thrall a large portion of civilised humanity. them they postponed one of these months, and so a prohibited month became an
ordinary month: while their opponents might hesitate to fight, they got an undue
1288 Cf. 6:100. advantage. It also upset the security of the Month of Pilgrimage. This very ancient
usage made for fair dealing all round, and its infraction by the Pagans is
32. Fain would they extinguish Allah.s light with their condemned.
mouths,(1289) but Allah will not allow but that His The question of a solar astronomical year as against the lunar Islamic year does
light should be perfected, even though the Unbelievers not arise here. But it may be noted that the Arab year was roughly luni-solar like
may detest (it). the Hindu year, the months being lunar and the intercalation of a month every
three years brought the year nearly but not accurately up to the solar reckoning.
1289 With their mouths: there is a twofold meaning: (1) the old-fashioned open From the year of the Farewell Pilgrimage (A.H. 10) the Islamic year was definitely
oil lamps were extinguished by blowing with the mouth: the Unbelievers would fixed as a purely lunar year of roughly 354 days, the months being calculated by
like to blow out Allah's Light as It is a cause of offence to them; (2) false teachers the actual appearance of the moon. After that, every month of the Islamic year
and preachers distort the Message of Allah by the false words of their mouth. came about 11 days earlier in the solar year, and thus the Islamic months travelled
Their wish is to put out the light of Truth for they are people of darkness; but all round the seasons and the solar year. (R).
Allah will perfect His Light, i.e., make It shine all the brighter in the eyes of men.
His Light in itself is ever perfect, but It will penetrate the hearts of men more and 1296 The Muslims were at a disadvantage on account of their scruples about the
more, and so become more and more perfect for them. Prohibited Months. They are told not to wrong themselves in this. If the Pagans
fought in all months on one pretence or another, they were allowed to defend
themselves in all months. But self-restraint was (as always) recommended as far as
33. Itis He Who hath sent His Messenger with guidance possible.
and the Religion of Truth, to prevail it(1290) over all
religion, even though the Pagans may detest (it). 37. Verily the transposing(1297) (of a prohibited month)
1290 Every religion which commends itself widely to human beings and lasts is an addition to Unbelief: the Unbelievers are led to
through some space of time has a glimpse of Truth in it. But Islam being the wrong thereby: for they make it lawful one year, and
perfect light of Truth is bound to prevail. As the greater Light, through its own forbidden another year, in order to adjust the number
strength, outshines all lesser lights, so will Islam outshine all else, in spite of the of months forbidden by Allah and make such forbidden
displeasure of those to whom light is an offence. See also 48:28, n. 4912, and
61:9, n. 5442. ones lawful. The evil of their course seems
pleasing(1298) to them. But Allah guideth not those
34. O ye who believe! there are indeed many among the who reject Faith.
priests and anchorites, who in falsehood(1291) 1297 To meddle with an old-fashioned custom of close time for warfare during
devour the substance of men and hinder (them) from Prohibited or Sacred Months was not only a demonstration of the Unbelievers
the way of Allah. And there are those who bury gold against the Muslims on account of their Faith, but was wrong and unjust in itself,
as it abolished a wholesome check on unregulated warfare, and prejudiced the
and silver(1292) and spend it not in the way of Allah.
law-abiding side by arbitrary decisions.
announce unto them a most grievous penalty-
1298 Cf. 6:122. The lawless man thinks he is doing a great thing in getting the
1291 Bil batili = in falsehood, ie., by false means, pretences, or in false or vain better of those who are careful to observe a law they believe in. But the lawless
things. This was strikingly exemplified in the history of Mediaeval Europe, though man loses the guidance of Faith, which is a symbol of his being guided by Allah;
the disease is apt to attack all peoples and organisations at all times. Priests got rich he will therefore lose in the end.
by issuing indulgences and dispensations; they made their office a stepping stone
to worldly power and possessions. Even the Monastic Orders, which took vows of
poverty for individuals grew rich with corporate property, until their wealth 38. O ye who believe! what is the matter with you,(1299)
became a scandal, even among their own nations. that, when ye are asked to go forth in the cause of
Allah, ye cling heavily to the earth?(1300) Do ye
1292 Misuse of wealth, property, and resources is frequently condemned, and in
three ways: (1) do not acquire anything wrongfully or on false pretences; (2) do not prefer the life of this world to the Hereafter? But little
hoard or bury or amass wealth for its own sake but use it freely for good, whether is the comfort of this life, as compared with the
for yourself or for your neighbours; and (3) be particularly careful not to waste it Hereafter.
for idle purposes, but only so that it may fructify for the good of the people.
118
1299 The immediate reference is to the expedition to Tabuk (A.H. 9), for which with you": They would destroy their own souls;(1307)
see the Introduction to this Surah. But the lesson is perfectly general. When a call
for Allah doth know that they are certainly lying.
is made on behalf of a great cause, the fortunate ones are those who have the
privilege of responding to the call. The unfortunate ones are those who are so 1307 The arts and excuses of the Hypocrites are here exposed. If there had been
engrossed in their parochial affairs that they turn a deaf ear to the appeal. They booty in sight or an easy walk-over, they would have come. All their oaths are
are suffering from a spiritual disease. false, and in taking the false oaths they are destroying their spiritual life. Indeed
the backsliders are jeopardising their own physical lives in hanging back. If the
1300 (Cf. 13:26 ). The choice is between two courses: will you choose a noble enemy succeeded, they would all suffer.
adventure and the glorious privilege of following your spiritual leader, or grovel in
the earth for some small worldly gain or for fear of worldly loss? The people who
hesitated to follow the call of TabTik were deterred by (1) the heat of the 43. Allah give thee grace!(1308) why didst thou grant
summer, in which the expedition was undertaken on account of the threat to the them until those who told the truth were seen by thee
existence of the little community, and (2) the fear of losing the fruit harvest, which in a clear light, and thou hadst proved the liars?
was ripe for gathering.
1308 Literally, "Allah give thee forgiveness!" But there is no question of fault here,
39.Unless ye go forth,(1301) He will punish you with a and Imam Razi understands the expression to mean an exclamation-as one might
say in English, "God bless you!" In Shakespeare "God save you!" is a simple
grievous penalty, and put others in your place; but friendly greeting, without any question of danger: e.g., in "Much Ado about
Him ye would not harm in the least. For Allah hath Nothing," iii. 2. 82. Note that in 3:152, last clause, "forgiveness" is put in
power over all things. juxtaposition to "grace" as having closely allied meanings. What the Holy Prophet
had done in the Tabuk expedition was that he had been granting exemptions
1301 Tanfiru = go forth, march onward, be ready to strive and suffer. For this is which may appear from a military point of view too liberal. He was actuated by
the condition of all progress in the spiritual and moral, as well as in the physical, motives of kindness as well as policy-kindness, because, in the urgency of the
world. According to the homely English proverb, God helps those who help moment he did not wish anyone who had a real excuse to be refused exemption;
themselves. Inactivity and lethargy are fatal. No one can rest on his oars. Man is and policy, because, if any one did not come with hearty good will, he would be a
not necessary to Allah, but Allah is necessary to man. If a nation receives favours burden instead of a help to the army. The policy was justified, because in fact
and fails to deserve them, it will be replaced by another: as has so often happened 30,000 men or more followed him. But that did not in any way justify the slackers,
in history. We may take this as a special warning to Islamic nations. and in a review of the position, the slackers and hypocrites are justly condemned.
40.If ye help not (your leader), (it is no matter): for 44. Those who believe in Allah and the Last Day ask thee
Allah did indeed help him,(1302) when the for no exemption from fighting with their goods and
Unbelievers drove him out: he had no more than one persons. And Allah knoweth well those who do their
companion;(1303) they two were in the cave, and he duty.
said to his companion, "Have no fear, for Allah is with
us": then Allah sent down His peace upon him,(1304) 45. Only those ask thee for exemption who believe not in
and strengthened him with forces which ye saw not, Allah and the Last Day, and whose hearts are in doubt,
and humbled(1305) to the depths the word of the so that they are tossed(1309) in their doubts to and
Unbelievers. But the word of Allah is exalted to the fro.
heights: for Allah is Exalted in might, Wise.
1309 Doubt takes away all stability of conduct, while Faith makes a man firm in
1302 The Tabuk expedition was not a failure. Though some hesitated, many action and cool and collected in mind.
more joined in. But a more striking example was when the Prophet was forced to
leave Makkah and performed his famous Hijrah. His enemies plotted for his life. 46. If they had intended to come out, they would
He had already sent his followers on to Madinah. Ali had volunteered to face his
enemies in his house. His single companion was Abu Bakr. The two concealed
certainly have made some preparation therefor; but
themselves in the cave of Thawr , three miles from Makkah, for three nights, with Allah was averse to their being sent forth; so He made
the enemy prowling around in great numbers in fruitless search of them. "We are them lag behind, and they were told, "Sit ye among
but two," said Abu Bakr. "Nay," said Muhammad, "for Allah is with us." Faith gave those who sit (inactive)."
their minds peace, and Allah gave them safety. They reached Madinah, and a
glorious chapter opened for Islam. The forces that helped them were not seen, 47.If they had come out with you, they would not have
but their power was irresistible. (R).
added to your (strength) but only (made for) disorder,
1303 Literally, "the second of two," which afterwards became Abu Bakr's proud hurrying to and fro in your midst(1310) and sowing
title.
sedition among you, and there would have been some
1304 Cf. 9:26 . among you who would have listened to them. But
Allah knoweth well those who do wrong.
1305 The superlatives in the Arabic I have rendered by the periphrases, "humbled
to the depths" and "exalted to the heights," as they accord better with the genius of 1310 Khitalhas more than one meaning, but I follow the interpretation of Raghib
the English language. The enemies of Islam had boasted that they would root it and the majority of accepted Commentators, who take it to mean "in your midst",
out: the result showed them up as ridiculous and despicable.
48.Indeed they had plotted sedition before, and upset
41.Go ye forth, (whether equipped)(1306) lightly or matters for thee, until,- the Truth arrived, and the
heavily, and strive and struggle, with your goods and Decree of Allah became manifest much to their
your persons, in the cause of Allah. That is best for disgust.(1311)
you, if ye (but) knew.
1311 Evil plotters against Truth are only too glad to get an opportunity of
1306 Whether equipped lightly or heavily, to be taken both literally and meddling from within with affairs which they want to spoil or upset. They plot
metaphorically. All were invited, and they were to bring such resources as they from outside, but they like to get into the inner circle, that their chances of intrigue
had—lightly armed or heavily armed, on foot or mounted, experienced men for may be all the greater. They are, however, unwilling to incur any danger or any
posts of danger, raw men for duties for which they were fit-all would and should self-sacrifice. The whole of their activities are directed to mischief. Great wisdom
help. Even those who were too old or feeble to go could contribute such money is required in a leader to deal with such a situation, and the best of such leaders
or resources as they had. must need divine guidance, as was forthcoming in this case.
42. Ifthere had been immediate gain (in sight), and the 49.Among them is (many) a man who says: "Grant me
journey easy, they would (all) without doubt have exemption and draw me not(1312) into trial." Have
followed thee, but the distance was long, (and they not fallen into trial already? and indeed Hell
weighed) on them. They would indeed swear by Allah, surrounds the Unbelievers (on all sides).
"If we only could, we should certainly have come out
1312 Fitnah, as explained in n. 1198, 8:25, may mean either trial or temptation, or
else tumult, turmoil, or sedition. The Commentators here take the former
119
meaning, and explain that some Hypocrites claimed exemption from service in 1317 Jamaha to be ungovernable, to run like a runaway horse, to rush madly and
the Tabuk expedition in the direction of Syria on the plea that they could not obstinately.
withstand the charms of Syrian women and ought best to stay at home. The
answer is: "But you have already fallen into temptation here by refusing service 58.And among them are men who slander thee in the
and disobeying the call." But perhaps the other meaning of "turmoil" may also be
permissible as a secondary echo: in that case they object to be drawn into the matter of (the distribution of) the alms:(1318) if they
turmoil of war, but they are told that they are already in a moral turmoil in are given part thereof, they are pleased, but if not,
advancing a disingenuous plea. In using the English word "trial" in the translation, I behold! they are indignant!
have also had in my mind the two shades of meaning associated with that word in
English. 1318 Sadaqah - alms, that which is given in Allah's name, mainly to the poor and
needy, and for the cognate purposes specified in the next verse but one. Zakah is
the regular and obligatory charity in an organised Muslim community, usually 2
50. If good befalls thee, it grieves them; but if a 1/2 per cent of merchandise and 10 percent on the fruits of the earth. There is a
misfortune befalls thee, they say, "We took indeed our vast body of literature on this subject. The main points may be studied in Al
precautions beforehand," and they turn away Hidaya fi al Furu, ' of Shaikh Burhanud-din 'Ali. As against zakah the term
rejoicing. sadaqah has a much wider connotation, and is inclusive of zakah as in the verse 60
of this Surah. (R).
51. Say: "Nothing will happen to us except what Allah
has decreed for us: He is our protector": and on Allah
59. If only they had been content with what Allah and
let the Believers put their trust. His Messenger gave them, and had said, "Sufficient
unto us is Allah. Allah and His Messenger will soon
52. Say: "Can you expect for us (any fate) other than one give us of His bounty: to Allah do we turn our hopes!"
of two glorious things- (Martyrdom or victory)? But (that would have been the right course).(1319)
we can expect for you either that Allah will send his 1319 Selfish men think that charitable funds are fair game for raids, but the
punishment from Himself, or by our hands. So wait Islamic standards on this subject are very high. The enforcement of such
(expectant); we too will wait with you."(1313) standards is always unpopular, and even the Holy Prophet was subjected to
obloquy and slander for his strictness to principle. In doubtful cases, claimants
1313 The waiting of the Unbelievers and that of the Believers are in different who are disappointed should not blame the principles or those who enforce them,
senses. The Unbelievers wish for disaster to the Believers, but the Believers will but put their trust in Allah, whose bounties are unbounded, and are given to all,
either conquer or die as martyrs in the Cause, in either case happy in the issue. whether rich or poor, according to their needs and their desserts. For everyone it
The Believers expect punishment for the Unbelievers for their infidelity, either is excellent advice to say: deserve before you desire.
through their own instrumentality, or in some other way in Allah's Plan, and the
Unbelievers would not like it in either case. ( Cf. 6:158, 20:135, and 52:31). 60. Alms are for the poor and the needy, and those
employed to administer the (funds); for those whose
53. Say: "Spend (for the cause) willingly or
hearts have been (recently) reconciled (to Truth); for
unwillingly:(1314) not from you will it be accepted: those in bondage and in debt; in the cause of Allah.
for ye are indeed a people rebellious and wicked." and for the wayfarer:(1320) (thus is it) ordained by
1314 The Hypocrites, who secretly plotted against Islam, might sometimes (and Allah, and Allah is full of knowledge and wisdom.
they did) make a show of making some contribution to the Cause in order to keep
up their pretence. Their contributions were not acceptable, whether they seemed 1320 Zakah or charitable gifts are to be given to the poor and the needy and those
to give willingly or unwillingly, because rebellion and disobedience were in their who are employed in their service. That is, charitable funds are not to be diverted
hearts. Three reasons are specifically given for their rejection, in the next verse: {1) to other uses, but the genuine expenses of administering charity are properly
they did not believe; (2) their prayers were not earnest, but for mere show; and (3) chargeable to such funds. Who are the needy? Besides the ordinary indigent,
in reality their hearts were not behind the contributions which they offered. there are certain classes of people whose need is great and should be relieved.
Nothing is acceptable to Allah which does not proceed from a pure and sincere Those mentioned here are: (1) men who have been weaned from hostility to
heart. Truth, who would probably be persecuted by their former associates, and require
assistance until they establish new connections in their new environment; (2) those
in bondage, literally and figuratively; captives of war must be redeemed; slaves
54.The only reasons why their contributions are not should be helped to freedom; those in the bondage of ignorance or superstition or
accepted are: that they reject Allah and His unfavourable environment should be helped to freedom to develop their own
Messenger. that they come to prayer without gifts; (3) those who are held in the grip of debt should be helped to economic
earnestness; and that they offer contributions freedom; (4) those who are struggling and striving in Allah's Cause by teaching or
fighting or in duties assigned to them by the righteous Imam, who are thus unable
unwillingly. to earn their ordinary living; and (5) strangers stranded on the way. All these have
a claim to charity. They should be relieved by individual or organised effort, but in
55. Let not their wealth nor their (following in) a responsible way. In this verse, the word sadaqah refers to obligatory charity
sons(1315) dazzle thee: in reality Allah.s plan is to (zakah). See n. 1318 above. (R).
punish them with these things in this life,(1316) and
that their souls may perish in their (very) denial of 61. Among them are men who molest the Prophet and
Allah. say, "He is (all) ear."(1321) Say, "He listens to what
is best for you: he believes in Allah, has faith in the
1315 If they appeared to be prosperous, with their purses and their quivers full
Believers, and is a Mercy to those of you who believe."
(metaphorically), they were not to be envied. In reality their wealth and their sons
might themselves be a snare: Cf. 8:28 . On this particular occasion this was proved But those who molest the Messenger will have a
to the hilt. The wealth of the Pagans filled them with pride, darkened their grievous penalty.
understanding, and led to their destruction. Their sons and followers adopted the
Faith which their fathers had fought against, much to the chagrin of the fathers, 1321 The assonance of the Arabic words "yu'dhuna" and "udhun" is of course lost
whose spiritual death was even worse than their discomfiture in this world. in the Translation. But the sense remains. Detractors of the Prophet said: "O! he
listens to everybody !" 'Yes," is the answer, "he listens for their good; he is a mere)'
1316 Cf. 3:176-178 and 9:85. and a blessing to all men of Faith, but specially to you (who are addressed)." The
general statement is emphasised for the particular people addressed.
56. They swear by Allah that they areindeed of you; but
they are not of you: yet they are afraid (to appear in 62.To you they swear by Allah. In order to please you:
their true colours). But it is more fitting that they should please Allah and
His Messenger, if they are Believers.
57.If they could find a place to flee to, or caves, or a
place of concealment, they would turn straightaway
thereto, with an obstinate rush.(1317)
120
in 7:85-93; and of Lot and the Cities of the Plain overthrown for their wickedness,
63.Know they not that for those who oppose Allah and in 7:80-84.
His Messenger, is the Fire of Hell?- wherein they shall
dwell. That is the supreme disgrace. 1329 In the case of Noah and Abraham, the word I have translated as "people
of..." is qawm; these prophets were messengers each to his own people or nation,
as was also Hud to the 'Ad people and Salih to the Thamud people. The word
64. The Hypocrites are afraid(1322) lest a Sura should be used for the Midianites is Ashabi Madyan, which I have translated "men of
sent down about them, showing them what is (really Midian" for want of a better word. The Midianites were for the greater part of their
passing) in their hearts. Say: "Mock ye! But verily history nomads, with pasture grounds but no settled territory or town. The town of
Allah will bring to light all that ye fear (should be Madyan on the Gulf of 'Aqabah refers to much later times when the Midianites as
a people had ceased to count. See n. 1053 to 7:85.
revealed).
1330 The Cities of Plain, Sodom and Gomorrah , to whom Lot preached in vain
1322 The dissection of the motives of the Hypocrites alarmed them. For it meant
to desist from their abominations: 7:80-84.
that they would fail in their policy of having the best of both worlds and
undermining the loyalty of the weaker members of the Muslim community. So
they turn it off as a jest. But they are sharply rebuked: "Can you make such solemn 71. The Believers, men and women, are protectors one of
matters subjects of playful jokes? Fie upon you! You are found out, and your guile another: they enjoin what is just, and forbid what is
is of no effect." (R). evil: they observe regular prayers, practise regular
charity, and obey Allah and His Messenger. On them
65. If thou dost question them, they declare (with will Allah pour His mercy: for Allah is Exalted in
emphasis): "We were only talking idly and in play." power, Wise.
Say: "Was it at Allah, and His Signs, and His
Messenger, that ye were mocking?" 72.Allah hath promised to Believers, men and women,
gardens under which rivers flow, to dwell therein, and
66.Make ye no excuses: ye have rejected Faith after ye beautiful mansions in gardens of everlasting bliss. But
had accepted it. If We pardon some of you, We will the greatest bliss is the good pleasure of Allah. that is
punish others amongst you, for that they are in the supreme felicity.
sin.(1323)
1323 See last note. Hypocrisy is a halfway house, a state of indecision in the 73. O Prophet! strive hard against the unbelievers and
choice between good and evil. Those who definitely range themselves with good the Hypocrites, and be firm against them. Their abode
obtain forgiveness; those who pass definitely to evil suffer the penalties of evil. is Hell,- an evil refuge indeed.
67. The Hypocrites, men and women, (have an 74. They swear by Allah that they said nothing (evil), but
understanding) with each other:(1324) They enjoin indeed they uttered blasphemy, and they did it after
evil, and forbid what is just, and are close(1325) with accepting Islam; and they meditated(1331) a plot
their hands. They have forgotten Allah. so He(1326) which they were unable to carry out: this revenge of
hath forgotten them. Verily the Hypocrites are theirs was (their) only return for the bounty with
rebellious and perverse. which Allah and His Messenger had enriched them! If
1324 Literally, "the Hypocrites . . . are of each other". The forms of hypocrisy may they repent, it will be best for them; but if they turn
vary, but they are all alike, and they understand each other's hypocrisy. They hold back (to their evil ways), Allah will punish them with a
together. grievous penalty in this life and in the Hereafter: They
1325 The English phrase "close-fisted" would cover only a part of the meaning. shall have none on earth to protect or help them.
The hand is the symbol of power, help, and assistance. They may be financial, or 1331 The reference is to a plot made by the Prophet's enemies to kill him when
it may be in other ways. The Hypocrites pretend a great deal, but are of no use or he was returning from Tabuk. The plot failed. It was all the more dastardly in that
real help to anyone. some of the conspirators were among the men of Madinah, who were enriched by
the general prosperity that followed the peace and good government established
1326 Cf. 7:51 and n. 1029. They ignore Allah: and Allah will ignore them.
through Islam in Madinah. Trade flourished; justice was firmly administered with
an even hand. And the only return that these men could make was a return of evil
68. Allah hath promised the Hypocrites men and women, for good. That was their revenge, because Islam aimed at suppressing selfishness,
and the rejecters, of Faith, the fire of Hell: Therein stood for the rights of the poorest and humblest, and judged worth by
shall they dwell: Sufficient is it for them: for them is righteousness rather than by birth or position.
the curse of Allah,(1327) and an enduring
punishment,- 75.Amongst them are men who made a covenant with
Allah, that if He bestowed on them of His bounty, they
1327 "Curse," here as elsewhere, is deprivation of grace and mercy, brought about would give (largely) in charity, and be truly amongst
by the rejection of Allah by the Unbelievers.
those who are righteous.
69. As in the case of those before you: they were
76. Butwhen He did bestow of His bounty, they became
mightier than you in power, and more flourishing in
covetous, and turned back (from their covenant),
wealth and children. They had their enjoyment of their
averse (from its fulfilment).
portion: and ye have of yours, as did those before you;
and ye indulge in idle talk as they did. They!- their 77. So He hath put as a consequence(1332) hypocrisy
work are fruitless in this world and in the Hereafter, into their hearts, (to last) till the Day, whereon they
and they will lose (all spiritual good). shall meet Him: because they broke their covenant
with Allah, and because they lied (again and again).
70. Hath not the story reached them of those before
them?- the People of Noah, and Ád,(1328) and 1332 If men are false to their covenants and words, the natural consequence will
Thamud; the People of Abraham, the men(1329) of be hypocrisy to cover their falsehood. All consequences of our own acts are in
Qur'anic language ascribed to Allah. Such consequences will last till the Day of
Midian, and the cities overthrown.(1330) To them Judgement, when they will have to account for their deeds. They may think that
came their messengers with clear signs. It is not Allah they are deceiving men by their hypocrisy, but they cannot deceive Allah, to
Who wrongs them, but they wrong their own souls. Whom all their most secret thoughts and plots and doings are known.
1328 The story of Noah is told in 7:59-64; of 'Ad in 7:65-72; and of Thamud in
7:73-79; of Abraham in numerous places, but see specially 6:74-82; of Midianites
121
1338 Except for the omission of a single word ("life"), this verse repeats verse 55
78. Know they not that Allah doth know their secret above. But the repetition indicates the harmonious closing of the same argument
(thoughts) and their secret counsels, and that Allah in two aspects. In 9:55 it occurred in connection with the reasons for refusing to
knoweth well all things unseen? receive the contributions of such persons to the expenses of an enterprise which
though vital to Islam's defence was secretly opposed by such persons. Here (in
79. Those who slander such of the believers as give 9:85) it is a question of refusing to participate in the obsequies of such persons
after their death: it is natural to omit the word "life" in this case.
themselves freely to (deeds of) charity, as well as
such as can find nothing to give except the fruits of 86. When a Sura comes down, enjoining them to believe
their labour,- and throw ridicule on them,-(1333)
in Allah and to strive and fight along with His
Allah will throw back their ridicule on them: and they
Messenger, those with wealth and influence among
shall have a grievous penalty.
them ask thee for exemption, and say: "Leave us
1333 When financial help is necessary for the Cause, every Muslim contributes (behind): we would be with those who sit (at home)."
what he can. Those who can afford large sums are proud to bring them in of their
own free will, and those who are very poor contribute their mite or their labour. 87.They prefer to be with (the women), who remain
Both kinds of gifts are equally precious because of the faith and good will behind
them, and only cynics will laugh at the scantiness of the one or the lavishness of behind (at home)(1339): their hearts are sealed and
the other. Sometimes they not only laugh, but attribute wrong motives to the so they understand not.
givers. Such conduct is here reprimanded.
1339 Khawalif, plural of Khalifah, those (feminine) who remain behind at home
when the men go to war; women. There is a stinging taunt in this, a suggestion that
80. Whether thou ask for their forgiveness, or not, (their such men were cowards, preferring to remain behind like women when stiff work
sin is unforgivable): if thou ask seventy times(1334) was to be done by men in defending their homes. They were not only cowards,
for their forgiveness, Allah will not forgive them: but fools; as they did not understand their own best interests. If the enemy got the
better of their brethren, they would themselves be crushed. "Their hearts are
because they have rejected Allah and His Messenger. sealed": the habits of cowardice and hypocrisy which they have adopted have
and Allah guideth not those who are perversely become their second nature.
rebellious.
1334 An awful warning for those who actively oppose the Cause of Allah. The 88. But the Messenger, and those who believe with him,
Holy Prophet was by nature full of mercy and forgiveness. He prayed for his strive and fight with their wealth and their persons:
enemies. But in such a case even his prayers are nullified for them are (all) good things(1340): and it is they
who will prosper.
by their attitude of rejecting Allah. 1340 "Good things," and "prosperity," are to be understood both in the physical
and in the highest spiritual sense as the next verse makes clear.
81. Those who were left behind (in the Tabuk expedition)
rejoiced in their inaction behind the back of the 89. Allah hath prepared for them gardens under which
Messenger of Allah. they hated to strive and fight, rivers flow, to dwell therein: that is the supreme
with their goods and their persons, in the cause of felicity(1341).
Allah. they said, "Go not forth in the heat.(1335)" Say, 1341 In this verse there is a reminiscence, but not an exact repetition, of verse 72
"The fire of Hell is fiercer in heat." If only they could above. This balances the parallel repetition or reminiscence in verse 85 above. See
understand! n. 1338. The symmetry of the argument is thus completed, as regards the
Hypocrites of Madinah, before we pass on to consider the case of the Hypocrites
1335 The Tabuk expedition had to be undertaken hurriedly in the heat of among the desert Bedouins in section 12.
summer, because of a threat or fear of Byzantine invasion. They marched from
Madinah about the month of September or October in the solar calendar.
90. And there were, among the desert Arabs (also), men
82. Let them laugh a little: much will they weep(1336): a who made excuses and came to claim exemption; and
those who were false to Allah and His Messenger
recompense for the (evil) that they do.
(merely) sat inactive(1342). Soon will a grievous
1336 They may sneer or ridicule or rejoice now: that will be only for a little; much penalty seize the Unbelievers among them.
will they have to weep for afterwards.
1342 Not only had the Hypocrites a nest in Madman, but their tactics affected
83.If, then, Allah bring thee back to any of them, and some of the village or desert Bedouins, who loved war and would have followed a
standard of war even if no question of Faith or a sacred Cause was involved. But
they ask thy permission to come out (with thee), say: some of them, though professing Islam, were frightened by the hardships of the
"Never shall ye come out with me, nor fight an enemy Tabuk expedition and the prospect of meeting the trained armies of the great
with me: for ye preferred to sit inactive on the first Roman (Byzantine) Empire. They made all sorts of lying excuses, but really their
occasion: Then sit ye (now) with those who lag want of faith made them ineligible for being enlisted in a sacred Cause, in the
terms of 9:46 -47 and 9:53 -54. Some came to make excuses; others did not even
behind." come, but sat at home, ignoring the summons.
84. Nor do thou ever pray for any of them that dies, nor 91. There is no blame(1343) on those who are infirm, or
stand at his grave;(1337) for they rejected Allah and ill, or who find no resources to spend (on the cause),
His Messenger, and died in a state of perverse if they are sincere (in duty) to Allah and His
rebellion. Messenger. no ground (of complaint) can there be
1337 On the death of a Muslim, it is the pious duty of every neighbouring Muslim against such as do right: and Allah is Oft-forgiving,
who can, to assist in the simple funeral ceremonies—the prayer for mercy before Most Merciful.
the body is consigned to the grave, and the consignment of the body to the grave,
by a simple, solemn, and dignified ritual. For those who have shown hostility to 1343 Though active service in person or by contributing resources is expected in
Islam, this would not be seemly and is forbidden. (R). emergencies of every person who believes in the Cause, there are some who must
necessarily be exempted without the least blame attached to them. Such would be
85. Nor let their wealth nor their (following in) sons those who are weak in body on account of age, sex, infirmity, or illness. Personal
service in their case is out of the question, but they could contribute towards
dazzle thee: Allah.s plan is to punish them with these expenses if they are able. But if they are too poor to afford even such assistance,
things in this world, and that their souls may perish in they are excused. But in all cases the motive must be sincere, and there should be
their (very) denial of Allah.(1338) a desire to serve and do such duty as they can. With such motives people are
doing good or right in whatever form they express their service: sometimes, in
Milton 's words, "they also serve who only stand and wait." In any case their purity
122
of motive would get Allah's grace and forgiveness, and we must not criticise even if 1347 The Mercy of Allah is always present, as the sun is always shining. But when
we thought they might have done more. we have prepared ourselves to receive it, we come to the full enjoyment of it, as a
man who was in a shade comes out by his effort into the open, and basks in
92. Nor (is there blame) on those who came to thee to be sunshine.
provided with mounts(1344), and when thou saidst, "I
can find no mounts for you," they turned back, their
100.The vanguard (of Islam)(1348)- the first of those
eyes streaming with tears of grief that they had no who forsook (their homes) and of those who gave
resources wherewith to provide the expenses. them aid, and (also) those who follow them in (all)
good deeds,- well- pleased is Allah with them, as are
1344 Hamala, yahmilu, here seems to mean: to provide means of transport, viz. they with Him: for them hath He prepared gardens
mounts (horses, camels, etc.) for riding, and perhaps beasts of burden for carrying
equipment and baggage, suitable to the rank of those concerned. It may possibly
under which rivers flow(1349), to dwell therein for
mean other facilities for getting about, such as boots and shoes, or provisions: for ever: that is the supreme felicity.
any army's march depends upon all these things. Where people fight as volunteers
1348 The vanguard of Islam—those in the first rank—are those who dare and
for a cause, without an extensive war fund, those who can afford it provide such
suffer for the Cause and never flinch. The first historical examples are the
things for themselves, but those without means, yet anxious to serve, have to be Muhajirs and the Ansar. The Muhajirs —those who forsook their homes in
left behind. Their disappointment is in proportion to their eagerness to serve. Makkah and migrated to Madinah, the Holy Prophet being among the last to
leave the post of danger, are mentioned first. Then come the Ansar, the Helpers,
93.The ground (of complaint) is against such as claim the citizens of Madinah who invited them, welcomed them, and gave them aid,
exemption while they are rich. They prefer to stay and who formed the pivot of the new Community. Then are mentioned all who
with the (women) who remain behind: Allah hath follow them in good deeds: not only the early heroes and ordinary men and
women who had been Companions of the Prophet or had seen him, but men and
sealed their hearts; so they know not (What they women in all ages who have lived noble lives. In spite of all their sacrifices and
miss)(1345). suffering they rejoice in the precious gift of the Good Pleasure of Allah, and their
Salvation is the Supreme Felicity which such Good Pleasure gives, symbolised by
1345 Cf. 9:87, where similar phrases are used for similar shirking of duty by
the Gardens of Heaven.
townsfolk, while here we are considering the desert folk. It is not only a duty, but a
precious privilege, to serve a great Cause by personal self-sacrifice. Those who 1349 Note the description of the final accomplishment of the destiny of man. In
shirk such an opportunity know not what they miss. mathematical science it would be like a letter or formula which would sum up a
long course of reasoning. In this very Surah it occurs before in 9:72 and 9:89,
94. They will present their excuses to you when ye where see n. 1341. (R).
return to them. Say thou: "Present no excuses: we
shall not believe you: Allah hath already informed us 101.Certain of the desert Arabs round about you are
of the true state of matters concerning you: It is your hypocrites, as well as (desert Arabs) among the
actions that Allah and His Messenger will observe: in Medina folk(1350): they are obstinate in hypocrisy:
the end will ye be brought back to Him Who knoweth thou knowest them not: We know them: twice shall
what is hidden and what is open: then will He show We punish them(1351): and in addition shall they be
you the truth of all that ye did." sent to a grievous penalty.
1350 The desert Arabs were not all simple folk. There were cunning hypocrites
95.They will swear to you by Allah, when ye return to among them: both among certain tribes encamped round about Madinah and
them, that ye may leave them alone. So leave them certain others in Madinah itself. I understand that both groups are of the A'rab, to
alone: For they are an abomination, and Hell is their whom the context refers, and not of the settled citizens of Madinah, whose
Hypocrites were already referred to in previous sections. They might look simple,
dwelling-place,-a fitting recompense for the (evil) that but they were, in their ignorance, all the more obstinate and hypocritical.
they did.
1351 Their punishment in this world was double, viz., not only in their
96.They will swear unto you, that ye may be pleased discomfiture, but because in their obstinate ignorance, they failed to understand
the accomplished facts, while cleverer men realised that their hostility to Islam was
with them but if ye are pleased with them, Allah is not hopeless. In addition to their discomfiture in this life, they would have to meet the
pleased with those who disobey. penalties to come.
97. The Arabs of the desert are the worst in Unbelief and 102. Others (there are who) have acknowledged their
hypocrisy, and most fitted to be in ignorance of the wrong-doings: they have mixed an act that was good
command which Allah hath sent down to His with another(1352) that was evil. Perhaps Allah will
Messenger. But Allah is All-knowing, All-Wise. turn unto them (in Mercy): for Allah is Oft-Forgiving,
Most Merciful.
98. Some of the desert Arabs look upon their
payments(1346) as a fine, and watch for disasters for 1352 There were some whose will was weak and succumbed to evil, although
there was much good in them. To them is held out the promise of forgiveness if
you: on them be the disaster of evil: for Allah is He they would repent and undertake all acts of Muslim charity, which would purify
That heareth and knoweth (all things). their souls, aided by the prayers of Allah's Messenger. Then would they get the
Peace that comes from purity and right conduct.
1346 The payments refer to the regular Charity established by Islam—the
obligatory alms. If you look upon them as a fine or a burden, their virtue is lost. If
you rejoice that you have there an opportunity of helping the Community to 103.Of their goods, take alms, that so thou mightest
maintain its standards of public assistance and to suppress the unseemly beggary purify and sanctify them; and pray on their behalf.
and loathsome importunity whose relief is only governed by motives of getting rid Verily thy prayers are a source of security for them:
of awkward obstacles on the way, then your outlook is entirely different. You wish
for organised and effective efforts to solve the problems of human poverty and
And Allah is One Who heareth and knoweth.
misery. In doing so, you get nearer to Allah, and you earn the good wishes and
prayers of godly men, led by our Holy Leader, al Mustafa. 104. Know they not that Allah doth accept repentance
from His votaries and receives their gifts of charity,
99. But some of the desert Arabs believe in Allah and the and that Allah is verily He, the Oft-Returning, Most
Last Day, and look on their payments as pious gifts Merciful?
bringing them nearer to Allah and obtaining the
prayers of the Messenger. Aye, indeed they bring them 105. And say: "Work (righteousness)(1353): Soon will
nearer (to Him): soon will Allah admit them to His Allah observe your work, and His Messenger, and the
Mercy(1347): for Allah is Oft-forgiving, Most Merciful. Believers: Soon will ye be brought back to the knower
123
of what is hidden and what is open: then will He show 110. The foundation of those who so build is never free
you the truth of all that ye did." from suspicion and shakiness(1360) in their hearts,
1353 The repentant should be encouraged, after their repentance, to amend their until their hearts are cut to pieces. And Allah is All-
conduct. The kindly interest of their brethren in them will strengthen them in Knowing, Wise.
virtue and blot out their past. When they go back into Eternity, they will
understand the healing grace which saved them, just as the evil ones will then have 1360 The parable is continued further. The heart of man is the seat of his hopes
their eyes opened to the real truth of their spiritual degradation (9:94). The similar and fears, the foundation of his moral and spiritual life. If that foundation is on an
words, in verse 94 and here, clench the contrast. undermined sand cliff already crumbling to pieces, what security or stability can he
have? He is being shaken by alarms and suspicions and superstitions, until like the
edge of a sand cliff they are cut clean away and fall into a heap of ruin and his
106. There are (yet) others, held in suspense for the
spiritual life and all its landmarks are destroyed.
command of Allah, whether He will punish them, or
turn in mercy(1354) to them: and Allah is All- 111.Allah hath purchased of the believers their persons
Knowing, Wise. and their goods; for theirs (in return) is the garden (of
1354 Three categories of men are mentioned, whose faith was tested and found Paradise):(1361) they fight in His cause, and slay and
wanting in the Tabuk affair, but their characteristics are perfectly general, and we are slain: a promise binding on Him in truth, through
may here consider them in their general aspects: (1) the deep-dyed hypocrites, the Law, the Gospel, and the Qurán:(1362) and who
who when found out make excuses because otherwise they will suffer ignominy;
they are unregenerate and obstinate, and there is no hope for them (9:101); (2)
is more faithful to his covenant than Allah. then
there are those who have lapsed into evil, but are not altogether evil; they repent rejoice in the bargain which ye have concluded: that is
and amend, and are accepted (9:102-105); and (3) there are doubtful cases, but the achievement supreme.
Allah will judge them (9:106). A fourth category is mentioned in 9:107, which will
be discussed later. 1361 In a human bargain both sides give something and receive some advantage.
In the divine bargain of Allah with man, Allah takes man's will and soul and his
wealth and goods, and gives him in return everlasting Felicity. Man fights in Allah's
107. And there are those(1355) who put up a mosque by Cause and carries out His will. All that he has to give up is the ephemeral things of
way of mischief and infidelity - to disunite the this world, while he gains eternal salvation, the fulfilment of his highest spiritual
Believers - and in preparation for one(1356) who hopes-a supreme achievement indeed (C/. 61:10-12).
warred against Allah and His Messenger aforetime. 1362 We offer our whole selves and our possessions to Allah, and Allah gives us
They will indeed swear that their intention is nothing Salvation. This is the true doctrine of redemption; and we are taught that this is
but good; But Allah doth declare that they are the doctrine not only of the Qur'an but of the earlier Revelations-the original Law
certainly liars. of Moses and the original Gospel of Jesus. Any other view of redemption is
rejected by Islam, especially that of corrupted Christianity, which thinks that some
1355 Three categories of Hypocrites having already been mentioned (n. 1354), a other person suffered for our sins and we are redeemed by his blood. It is our
fourth class of insidious evildoers is now mentioned, whose type is illustrated in self-surrender that counts, not other people's merits. Our complete self-surrender
the story of the "Mosque of mischief (dirar)". When the Holy Prophet arrived at may include fighting for the cause, both spiritually and physically. As regards
Madinah for Hijrah, he rested four days in Quba' before entering the town of actual fighting with the sword there has been some difference in theological
Madinah . Here was built the first mosque, the "Mosque of Piety" (Taqwa). or the theories at different times, but very little in the practice of those who framed those
mosque of the power of Islam (Quwat al lslam), to which he frequently came theories. The Jewish wars were ruthless wars of extermination. The Old
during his subsequent stay in Madinah. Taking advantage of these sacred Testament does not mince matters on the subject. In the New Testament St. Paul,
associations, some Hypocrites of the Tribe of Bani Ghanam built an opposition in commending the worthy fruits of Faith, mentions Gideon, Barak, and other
mosque in Dhu 'Awan, pretending to advance Islam. In reality they were in league warriors of the Old Testament as his ideals, "Who through faith subdued
with a notorious enemy of Islam, one Abu 'Amir, who had fought against Islam at kingdoms . . . waxed valiant in fight, turned to fight the armies of the aliens . . ."
Uhud. When the Prophet learned of their duplicity on his return from the battle (Hebrews, 11:32-34). The monkish morality of the Gospels in their present form
of Tabuk, he ordered two of his companions to destroy the mosque and burn it to has never been followed by any self-respecting Christian or other nation in history.
the ground, (eds.) Nor is it common sense to ignore lust of blood in unregenerate man as a form of
evil which has to be combatted "within the limits set by Allah" (9:112). (R).
1356 Abu'Amir, surnamed the Rahib (Monk), as he had been in touch with
Christian monks. See last note.
112. Those that turn (to Allah)(1363) in repentance; that
108.Never stand thou forth therein. There is a mosque serve Him, and praise Him; that wander in devotion to
the cause of Allah,: that bow down and prostrate
whose foundation(1357) was laid from the first day
themselves in prayer; that enjoin good and forbid evil;
on piety; it is more worthy of the standing forth (for
and observe the limit set by Allah.- (These do rejoice).
prayer) therein. In it are men who love to be purified;
So proclaim the glad tidings to the Believers.
and Allah loveth those who make themselves
pure.(1358) 1363 We are to rejoice that by giving up such small things as ourselves and our
possessions we are to be rewarded with such a great thing as the eternal life of
1357 The original "Mosque of Piety" built by the Holy Prophet himself. felicity. The truly righteous, whose lives in various aspects are described in this
verse, do so rejoice. The good news is to be proclaimed to all Believers, including
1358 The true Muslim must be pure in body, mind, and heart. His motives
the weakest among us, so that they may profit by that example.
should always be sincere, and his religion without any alloy of worldly gain.
109. Which then is best? - he that layeth his foundation 113.It is not fitting, for the Prophet and those who
on piety to Allah and His good pleasure? - or he that believe, that they should pray for forgiveness for
layeth his foundation on an undermined sand- Pagans, even though they be of kin, after it is clear to
cliff(1359) ready to crumble to pieces? and it doth them that they are companions of the Fire.(1364)
crumble to pieces with him, into the fire of Hell. And 1364 This is usually understood to refer to the prayer for the dead, (1) if they died
Allah guideth not people that do wrong. unrepentant after Islam was preached to them, (2) if they actively resisted or
opposed the Faith to the last, and (3) if the person praying knows that on account
1359 A man who builds his life on Piety (which includes sincerity and the purity of of deliberate contumacy the deceased may be said to have had the doors of mercy
all motives) and his hopes on the Good Pleasure of Allah, builds on a firm dosed to him. How is he to know? The knowledge must come from special
foundation of rock that will never be shaken. In contrast to him is the man who commands as declared by the Holy Prophet in his lifetime regarding individuals.
builds on a shifting sand cliff on the brink of an abyss, already undermined by Where no light is available from this source we must follow the best judgement we
forces which he does not see. The cliff and the foundations all crumble to pieces can.
along with him, and he is plunged into the Fire of misery from which there is no
escape. 114.And Abraham prayed for his father´s forgiveness
only because of a promise he had made to him.(1365)
But when it became clear to him that he was an
124
enemy to Allah, he dissociated himself from him: for 120. It was not fitting for the people of Medina and the
Abraham was most tender-hearted, forbearing.(1366) Bedouin Arabs of the neighbourhood, to refuse to
1365 Abraham and his unbelieving father are referred to in 6:74. Apparently follow Allah.s Messenger, nor to prefer their own lives
when Abraham was convinced that the conditions mentioned in the last note to his: because nothing could they suffer or do, but
applied to his father, he gave up praying for him, as the physical bond was cut off was reckoned to their credit as a deed of
by the spiritual hostility. For the promise to pray for his father, see 19:47, (see also
n. 5413 to 60:4).
righteousness,- whether they suffered thirst, or
fatigue, or hunger, in the cause of Allah, or trod paths
1366 Abraham was loyal and tender-hearted, and bore with much that he to raise the ire of the Unbelievers, or received any
disapproved, being in this a prototype of al Mustafa, and it must have gone against
injury(1371) whatever from an enemy: for Allah
his grain to cut off relations in that way. But it would obviously be wrong for a
human being to entreat Allah for mercy on people who had finally rejected Allah. suffereth not the reward to be lost of those who do
good;-
115.And Allah will not mislead(1367) a people after He 1371 Again, the illustration is that of Tabuk, but the lesson is general. We must
hath guided them, in order that He may make clear to not hold our own comfort or lives dearer than that of our Leader, nor desert him
them what to fear (and avoid)- for Allah hath in the hour of danger. If we have true devotion, we shall hold our own lives or
comfort cheap in comparison to his. But whatever service we render to the Cause
knowledge of all things.
of Allah, and whatever sufferings, hardships, or injuries we endure, or whatever
1367 Allah's clear commands are given, so that Believers may not be misled by resources we spend for the Cause — all goes to raise our degree in the spiritual
their human frailty into unbecoming conduct. world. Nothing is lost. Our reward is far greater in worth than any little service we
can render, or any little hardship we can suffer, or any little contributions we can
make to the Cause. We "painfully attain to joy".
116.Unto Allah belongeth the dominion of the heavens
and the earth. He giveth life and He taketh it. Except 121.Nor could they spend anything (for the cause) -
for Him ye have no protector nor helper.
small or great- nor cut across a valley,(1372) but the
117. Allah turned with favour to the Prophet, the deed is inscribed to their credit: that Allah may requite
their deed with the best (possible reward).
Muhajirs,(1368) and the Ansar,- who followed him in
a time of distress, after that the hearts of a part 1372 Cut across a valley: this is specially mentioned in a symbolical way, as
(1369)of them had nearly swerved (from duty); but denoting an individual act of heroism, dash, or bravery. To march with the troops
along valleys, or, spiritually, tread paths of danger along with our Comrades, is
He turned to them (also): for He is unto them Most
good and praiseworthy; but one that dashes across a stream, all alone, for some
Kind, Most Merciful. special deed of bravery where the elan of comradeship does not sustain him,
1368 Cf. 9:100. The Muhajirs were the people who originally forsook their homes needs special mention. Notice that both the things mentioned in this verse—the
in Makkah and followed al Mustafa in exile to Madinah. The Ansar were the spending of resources and the dashing across a valley—are individual acts, while
Madinah people who received them with honour and hospitality into their city. those mentioned in the last verse are collective acts, which are in some ways
Both these groups were staunch supports of Islam, and proved their Faith by great easier. The individual acts having been mentioned, the next verse follows
sacrifices. But in the difficult days of the Tabuk expedition some of them, not naturally.
perversely, but out of lethargy and human weakness, had failed to follow the
standard. They were forgiven, and they afterwards acquitted themselves with zeal. 122.Nor should the Believers all go forth together: if a
contingent from every expedition remained behind,
1369 Note that the "swerving from duty" was merely an inclination due to the
weakness of human nature in the face of new difficulties; that it only affected a part they could devote themselves to studies in religion,
of the men for a time; and that it was overcome even in their case by the grace of and admonish the people when they return to them,-
Allah, so that they all did their duty, and were freely forgiven their incipient that thus they (may learn)(1373) to guard themselves
weakness, which they conquered. There were three exceptions, which are referred (against evil).
to in the next verse.
1373 Fighting may be inevitable, and where a call is made by the (Amir al
118. (He turned in mercy also) to the three who were left Mu'minin), ruler of an Islamic State, it should be obeyed. But fighting is not to be
glorified to the exclusion of all else. Even among those who are able to go forth, a
behind; (they felt guilty)(1370) to such a degree that party should remain behind—one in each township or circle—for purposes of
the earth seemed constrained to them, for all its study; so that when the fighters return home, their minds may be attuned again to
spaciousness, and their (very) souls seemed the more normal interests of religious life, under properly instructed teachers.
straitened to them,- and they perceived that there is The students and teachers are soldiers of the Jihad in their spirit of obedience and
no fleeing from Allah (and no refuge) but to Himself. discipline. (R).
Then He turned to them, that they might repent: for
Allah is Oft-Returning, Most Merciful.
123. O ye who believe! fight the unbelievers who gird you
about,(1374) and let them find firmness in you: and
1370 Among the Faithful, the largest number consisted of those who were know that Allah is with those who fear Him.
perfectly staunch and ever ready to do their duty. They obtained the love and
good pleasure of Allah. Next came a few who wavered because their will was weak 1374 When conflict becomes inevitable, the first thing is to clear our surroundings
and they were daunted by the dangers and difficulties that faced them; Allah's of all evil, for it is only evil that we can rightly fight To evil we must put up a stout
saving grace protected them and they conquered their weakness, and did not fail and stiff resistance. Mealy-mouthed compromises are not right for soldiers of truth
in their duty; Allah forgave them and accepted their repentance. Lastly, in the and righteousness. They are often a compound of cowardice, weariness, greed,
illustration taken from the Tabuk affair, there were some who actually failed in
their duty, not from contumacy or ill will, but from thoughdessness, slackness, and
human weakness: they actually failed to obey the Holy Prophet's summons, and and corruptibility.
were naturally called on to explain, and were excluded from the life of the
Community. Their mental state is here described graphically. Though the earth is 124. Whenever there cometh down(1375) a sura, some
spacious, to them it was constrained. In their own souls they had a feeling of
constraint. In worldly affluence they felt poor in spirit. They realised that they of them say: "Which of you has had His faith increased
could not flee from Allah, but could only find solace and refuge in coming back to by it?" Yea, those who believe,- their faith is increased
Him. They freely repented and showed it in their deeds, and Allah freely forgave and they do rejoice.
them and took them to His grace. Though illustrated by the particular examples
of the Ansar, viz., Ka'b, Mararah, and Hilal, the lesson is perfectly general and is 1375 The incompatibility of Unfaith and Faith are contrasted in this section in
good for all times. respect of revelation and the divine teacher. The Unbelievers laugh at revelation,
and say to each other mockingly: "Does this increase your faith?" To the Believer
every new aspect of Allah's truth as revealed increases his faith, and wonder, and
119. O ye who believe! Fear Allah and be with those who gratitude. He rejoices, because he gets added strength for life and achievement.
are true (in word and deed).
125
the Hypocrites in the assemblies of the Holy Prophet. Then they slink away
125. But those in whose hearts(1376) is a disease,- it will feeling superior in their minds. And yet, if they only knew it, their contumacy
add doubt to their doubt, and they will die in a state of deprives them of Allah's grace and light. They are turning Grace away, and when
Unbelief. Allah withdraws it altogether, they perish utterly.
1376 Cf. 2:10 and several similar passages. Just as the light, which to healthy eyes
gives enlightenment, causes pain to the diseased eye, which emits unclean matter,
128. Now hath come unto you a Messenger from amongst
so to those spiritually diseased, Allah's grace is unwelcome, and they put forth yourselves: it grieves him that ye should perish:
more doubts to cover their disease. And they die in their disease, and of their ardently anxious is he over you: to the Believers is he
[disease. Note the aptness of the metaphor. most kind and merciful.(1379)
126. See they not that they are tried every year(1377) 1379 The tender heart of the Teacher is grieved that any among his flock should
rush headlong to ruin. He watches ardently over them, and whenever any of them
once or twice? Yet they turn not in repentance, and show signs of Faith, his kindness and mercy surround him and rejoice over him.
they take no heed.
1377 Yet, in spite of their infidelity, one or two chances are given them every year. 129.But if they turn away, Say: "(Allah) sufficeth me:
The door is not closed to them. Yet they deliberately turn away, and take no heed there is no god but He: On Him is my trust,- He the
of all the warnings which their own nature and the teaching and example of good Lord of the Throne (of Glory) Supreme!"(1380)
men should give them.
1380 But if the Message is rejected, he still proclaims the burning Faith of his
127. Whenever there cometh down a Sura, they look at heart, which is unquenchable, Allah is All in All. To trust Him is to find the
accomplishment of all spiritual desire. His grandeur is figured by a lofty Throne,
each other, (saying), "Doth anyone see you?" Then supreme in glory!
they turn aside: Allah hath turned their hearts(1378)
(from the light); for they are a people that understand Thus have we been led, through a notable incident in al Mustafa's earthly career,
to truths of the highest spiritual import, (Cf. 23:86).
not.
1378 Even the Unbelievers, in their hearts and conscience, feel uncomfortable
when they turn aside from Faith and Truth, and therefore their turning aside is
figured by furtive glances, such as we may suppose literally to have been cast by
10. Yunus (Jonah)

In the name of Allah, Most 1384 Allah's Message was and is not all smooth and agreeable. The first thing is to
convince us of our sin and wrongdoing, and warn us of our danger. If we have
Gracious, Most Merciful. Faith, we then learn what a high rank we obtain in the sight of Allah, through His
glorious Truth, which makes us pure and free. According to another view the
word "qadama" here refers to the fact that the acts of a person precede him to his
Lord. The word sidq qualifies these acts with sincerity and genuineness. (R).
1. A.L.R.(1381) These are the Ayat(1382) of the Book of
Wisdom. 3. Verily your Lord is Allah, who created the heavens and
1381 For the Abbreviated Letters generally as mystic Symbols, see Appendix I.
the earth in six Days,(1385) then He established
For this particular combination see the Introduction to this Surah. Himself(1386) on the Throne(of authority), Regulating
and governing all things. No intercessor (can plead
1382 Ayat = Signs, or Verses of the Qur'an. Here both meanings are to be with Him) except after His leave (hath been obtained).
understood- Each verse is a nugget of wisdom. And in the verses immediately
following, e.g., 10:3-6, examples are given of the wonders of Allah's material This is Allah your Lord; Him therefore serve ye: will ye
Creation. If the starry heavens impress us with their sublimity as signs of Allah's not then be of warned?(1387)
wisdom and power, how much more wonderful is it that He should speak to lowly
1385 See note 1031 to 7:54.
man through His Messengers, in man's language, so that he can understand?
1386 Istawa, with the preposition il a after it, means He turned to or He directed
2. Is it a matter of wonderment to men that We have Himself by His will; hence, in 2:29,1 have translated, "His design comprehended
sent Our inspiration to a man from among the heavens," to emphasise the fact that the heavens were not eternal or co-eternal
with Him, but were a part of His design, and in a sense, as they appear to man
themselves?-(1383) that he should warn mankind (of subjectively, a complement to the creation of man's Earth. With the preposition
their danger), and give the good news to the Believers 'ala after it, as here and in 7:54, 23:28, and 25:59, the meaning seems to be "to
that they have before their Lord the lofty rank of mount or ascend," and to be firmly established, to sit firm and unshaken, beyond
Truth.(1384) (But) say the Unbelievers: "This is question" (Cf. 20:5 ) . The Throne of authority represents many ideas: e.g., (1) that
indeed an evident sorcerer!" Allah is high above all His Creation; (2) that He regulates and governs it, as a king
does, whose authority is unquestionably recognised; (3) that He is not, therefore,
1383 Is it not still more wonderful that the inspired man should be one of like the gods of Greece and paganism, who were imagined to be in a world apart,
ourselves? The Arabs had known Muhammad in other relations and conditions, careless of mankind, or jealous of mankind, but on the contrary, He (4) disposes
and when the mighty Message came through his mouth-the message of Wisdom of their affairs and all affairs continuously and with justice; (5) that the authority of
and Power, such as no man could speak as from himself, least of all a man not His prophets, ministers, and messengers is derived from Him, and such
instructed in human learning—they could only in their wonder attribute it to magic intercession as they can make is by His will and permission. (R).
and sorcery. They failed to understand that magic and sorcery were projections of
their own mind, while here was solid, enduring Truth from Allah! 1387 Cf. 6:80.
126
4. To Him will be your return- of all of you. The promise the close of their prayer(1397) will be: "Praise be to
of Allah is true and sure.(1388) It is He Who Allah, the Cherisher and Sustainer of the worlds!"
beginneth the process of Creation,(1389) and 1397 A beautiful piece of spiritual melody! They sing and shout with joy, but their
repeateth it, that He may reward with justice those joy is in the Glory of Allah! The greetings they receive and the greetings they give
who believe and work righteousness; but those who are of Peace and Harmony! From first to last they realise that it is Allah Who
cherished them and made them grow, and His rays are their Light, (Cf. 36:58).
reject Him will have draughts(1390) of boiling fluids,
and a penalty grievous, because they did reject Him.
11. If Allah were to hasten for men the ill (they have
1388 Haqq. true, right, for just ends, in right proportions, sure and certain: all earned) as they would fain hasten on the good,- then
these ideas are implied. would their respite be settled at once.(1398) But We
1389 Cf. n. 120 to 2:117. Allah's creation is not a simple act, once done and leave those who rest not their hope on their meeting
finished with. It is continuous, and there are many stages, not the least important with Us, in their trespasses, wandering in distraction
of which is the Hereafter, when the fruits of our life will be achieved. to and fro.
1390 Hamim: boiling fluid; it is associated as in 38:57, with ghassaq, a dark, 1398 Those who have no spiritual hope for the Future grasp at any temporary
murky, or intensely cold fluid: both symbols of the grievous penalty that results advantage, and in their blindness even mockingly ask for immediate punishment
from rebellion against Allah. for their sins (8:32), thus vainly challenging Allah, in Whom they do not believe. If
the beneficent Allah were to take them at their word, they would have no chance
5. It is He Who made the sun to be a shining glory(1391) at all. Their doom would be sealed. But even the respite they get they use badly.
and the moon to be a light (of beauty), and measured They merely wander about distractedly like men, to and fro. Cf. 2:15 .
out stages for her; that ye might know the number of
years and the count (of time). Nowise did Allah create
12.When trouble toucheth a man, He crieth unto Us (in
this but in truth and righteousness.(1392) (Thus) doth all postures)- lying down(1399) on his side, or sitting,
He explain His Signs in detail, for those who or standing. But when We have solved his trouble, he
understand.(1393) passeth on his way as if he had never cried to Us for a
trouble that touched him! thus do the deeds of
1391 The fitting epithet for the sun is diya', "splendour and glory of brightness", transgressors seem fair in their eyes!(1400)
and for the moon is "a light" (of beauty), the cool light that illuminates and helps in
the darkness of the night. But the sun and moon also measure time. The simplest 1399 Not only do men fail to use their respite: even those who have a superficial
observation can keep pace with the true lunar months and lunar years, which are belief in Allah call on Him in their trouble but forget Him when He has relieved
all that is required by a pastoral people. For agriculture solar years are required, as their trouble. Their Faith is not strong enough to make them realise that all good
they indicate the changes of the seasons, but ordinary solar years are never exact; proceeds from Allah. But in moments of trouble they use every position, literally
even the solar year of 365 1/4 days requires correction by advanced astronomical and figuratively, to appeal to Him, (Cf. 39:8).
calculation.
1400 Those without Faith are selfish, and are so wrapped up in themselves that
1392 Everything in Allah's creation has use and purpose, and fits into a Design. It they think every good that comes to them is due to their own merits or cleverness.
is true in every sense of the word and it is good and just. It is not merely a matter That is itself a cause of their undoing. They do not see their own faults, (Cf. 30:33
of sport or freak ( 21:16 ). Though so varied, it proclaims Allah's Unity; though a and 16:53 -54).
limited free will is granted to creatures, the results of evil (which is rebellion) are
neutralised and harmony is restored. Cf. 3:191. 13. Generations before you We destroyed when they did
1393 Cf. 9:11. wrong: their messengers came to them with clear-
signs, but they would not believe! thus do We requite
6. Verily, in the alternation of the night and the day, and those who sin!
in all that Allah hath created, in the heavens and the
earth, are signs for those who fear Him.(1394) 14.Then We made you heirs in the land after them, to
see how ye would behave!(1401)
1394 Cf. 2:164.
1401 This is addressed to Quraysh in the first instance, for they have succeeded to
7. Those who rest not their hope on their meeting with the heritage of 'Ad and Thamud. But the application is universal, and was true to
the Abbasi Empire in the time of Harun al Rashid, or the Muslim Empire in
Us, but are pleased and satisfied with the life of the Spain or the Turkish Empire in its palmiest days, and indeed, apart from political
present, and those who heed not Our Signs,-(1395) power, to the Muslims and non-Muslims of our own days.
1395 Those who fall from Grace are described by three epithets: (1) the meeting
with Allah is not the object of their hope and earnest desire, but something else, 15.But when Our Clear Signs are rehearsed unto them,
viz. (2) the material good of this world, which not only attracts them but apparently those who rest not their hope on their meeting with
gives them complete satisfaction, so that there is no glow of the Future in their Us, Say: "Bring us a Reading(1402) other than this, or
horizon, and (3) they are deaf and dead to the resounding and living Message of
Allah. (1) and (2) refer to the extinction of Faith in them, and (3) to their falling
change this," Say: "It is not for me, of my own accord,
prey to the evils of this world in their conduct. They are contrasted in 10:9 with to change it: I follow naught but what is revealed unto
the Faith and the Righteousness of those who accept Grace. me: if I were to disobey my Lord, I should myself fear
the penalty of a Great Day (to come)."
8. Their abode is the Fire, because of the (evil) they
1402 Reading , in the Arabic, the word is "Qur'an", which may mean Reading or in
earned. the special sense, the Qur'an. The duty of Allah's Messenger is to deliver Allah's
Message as it is revealed to him, whether it please or displease those who hear it.
9. Those who believe, and work righteousness,- their Selfish men want to read their own desires or fancies into religious precepts, and
Lord will guide them because of their Faith:(1396) thus they are often willing to use Religion for their own ends. Most of the
corruptions of Religion are due to this cause. But Religion is not to be so
beneath them will flow rivers in gardens of bliss.
prostituted.
1396 Their Faith is the cause as well as the instrument of their Guidance—the
Kindly Light which leads them as well as the Joy which fills their Soul. The usual 16. Say: "If Allah had so willed, I should not have
symbols of Gardens and Fire are again contrasted—in each case the result of Good rehearsed it to you, nor would He have made it known
or Evil in Life.
to you.(1403) A whole life-time before this have I
10. (This will be) their cry therein: "Glory to Thee, O tarried amongst you: will ye not then
understand?"(1404)
Allah." And "Peace" will be their greeting therein! and
127
1403 It is in Allah's Plan that He should reveal Himself in certain ways to His then comes a stormy wind and the waves come to
creatures, and His Messengers are the instruments that carry out His Will. It is in
them from all sides, and they think they are being
itself gracious Mercy that He should thus make His Will known. We should be
grateful for His guidance instead of carping at it. overwhelmed: they cry unto Allah, sincerely offering
(their) duty unto Him saying, "If thou dost deliver us
1404 Muhammad al Mustafa had lived his whole life of purity and virtue amongst from this, we shall truly show our gratitude!"(1410)
his people, and they knew and acknowledged it before he received his mission.
They knew he loved his nation and was loyal to it, Why should they turn against 1410 All the great inventions and discoveries on which man prides himself are the
him when he had to point out under inspiration all their sins and wrongdoing? It fruit of that genius and talent which Allah has freely given of His grace. But the
was for their own good. And he had to plead again and again with them: "Will you spirit of man remains petty, as is illustrated by the parable from the sea. How the
not understand, heart of man rejoices when the ship goes smoothly with favourable winds! How in
adversity it turns, in terror and helplessness, to Allah, and makes vows for
Kind see what a glorious privilege it is for you to receive true guidance from deliverance! and how those vows are disregarded as soon as the danger is past! Cf.
Allah?" 6:63.
17. Who doth more wrong than such as forge a lie 23. But when he delivereth them, behold! they
against Allah, or deny His Signs? But never will transgress insolently through the earth in defiance of
prosper those who sin. right! O mankind! your insolence(1411) is against
your own souls,- an enjoyment of the life of the
18. They serve, besides Allah, things that hurt them not
present: in the end, to Us is your return, and We shall
nor profit them, and they say: "These are our show you the truth of all that ye did.
intercessors with Allah." Say: "Do ye indeed inform
Allah of something He knows not, in the 1411 In our insolence and pride we do not see how small and ephemeral is that
part of us which is mortal. We shall see it at last when we appear before our
heavens(1405) or on earth?- Glory to Him! and far is Judge. In the meantime our ridiculous pretensions only hurt ourselves, (Cf. 17:67-
He above the partners they ascribe (to Him)!" 69).
1405 When we shut our eyes to Allah's glory and goodness, and go after false
gods, we give some plausible excuse to ourselves, such as that they will intercede 24. The likeness of the life of the present is as the rain
for us. But how can sticks and stones intercede for us? And how can men which We send down from the skies:(1412) by its
intercede for us, when they themselves have need of Allah's Mercy? Even the best mingling arises the produce of the earth- which
and noblest cannot intercede as of right, but only with His permission (10:3). To
pretend that there are other powers than Allah is to invent lies and to teach Allah. provides food for men and animals: (It grows) till the
There is nothing in heaven or earth that He does not know, and there is no other earth is clad with its golden ornaments and is decked
like unto Him. out (in beauty): the people to whom it belongs think
they have all powers of disposal over it: There reaches
19. Mankind was but one nation,(1406) but differed it Our command by night or by day, and We make it
(later). Had it not been for a Word(1407) that went like a harvest clean-mown, as if it had not flourished
forth before from thy Lord, their differences would only the day before! thus do We explain the Signs in
have been settled between them. detail for those who reflect.
1406 Cf. 2:213. All mankind was created one, and Allah's Message to mankind is 1412 Another beautiful Parable, explaining the nature of our present life. The rain
in essence one, the Message of Unity and Truth. But as selfishness and egotism comes down in drops and mingles with the earth. Through it, by Allah's matchless
got hold of man, certain differences sprang up between individuals, races, and artistry, the womb of the earth is made fruitful. All kinds of good, useful, and
nations, and in His infinite Mercy He sent them messengers and messages to suit beautiful grains, vegetables, and fruits are produced for men and animals. The
their varying mentality, to test them by His gifts, and stir them up to emulation in earth is covered in its bravery of green and gold and all kinds of colours. Perhaps
virtue and piety (5:48). the "owner" takes all the credit to himself, and thinks that this will last eternally. A
hailstorm or blast, a frost or a volcanic eruption, comes and destroys it, or it may
1407 Cf. 6:115, 9:40 , and 4:171. "Word" is the Decree of Allah, the expression of be even normally, that the time of harvest comes, and the fields and orchards are
His Universal Will or Wisdom in a particular case. When men began to diverge stripped bare by some blight or disease. Where is the beauty and braver}' of
from one another (see last note). Allah made their very differences subserve the yesterday? All that is left is dust and ashes! What more can we get from this
higher ends by increasing their emulation in virtue and piety, and thus pointing physical material life?
back to the ultimate Unity and Reality, (see also 20:129). (R).
20.They say: "Why is not a sign sent down to him from

25.But Allah doth call to the Home of Peace:(1413) He
doth guide whom He pleaseth to a way that is
his Lord?" Say: "The Unseen is only for Allah (to
straight.
know), then wait ye: I too will wait with you."(1408)
1413 (Cf. 6:127). In contrast with the ephemeral and uncertain pleasures of this
1408 Their demand for a Sign is disingenuous. All nature and revelation furnishes material life, there is a higher life to which Allah is always calling. It is called the
them with incontestable Signs. What they want is the Book of the Unseen opened Home of Peace. For there is no fear, nor disappointment nor sorrow there. And
out to them like the physical leaves of a book. But they forget that a physical Book all are called, and those will be chosen who have sought, not material advantages,
is on a wholly different plane from Allah's Mysteries, and that their physical but the Good Pleasure of Allah. Salam, Peace, is from the same root as Islam, the
natures cannot apprehend the mysteries. They must wait. Truth will also wait. But Religion of Unit)' and Harmony.
the waiting in two cases is in quite different senses. (Cf. 6:158 and 9:52).
21.When We make mankind taste of some mercy after

26.To those who do right is a goodly (reward)- Yea,
more (than in measure)!(1414) No darkness nor
adversity hath touched them, behold! they take to
shame shall cover their faces!(1415) they are
plotting against Our Signs! Say: "Swifter to plan is
companions of the garden; they will abide therein (for
Allah." Verily, Our messengers record all the plots that
aye)!
ye make!(1409)
1414 The reward of the righteous will be far more than in proportion to their
1409 Man turns his thoughts in adversity to Allah. But as soon as the trouble is merits. For they will have the supreme bliss of being near to Allah, and "seeing His
past, he not only forgets Him but actually strives against His cause. But such face". (R).
people are poor ignorant creatures, not realising that the Universal Plan of Allah is
swifter to stop their petty plans, and that though they fail, the record of them 1415 The face is the symbol of the Personality, the inner and real Self, which is
remains eternally against them. (R). the antithesis of the outer and ephemeral Self. It will be illuminated with Allah's
Light, behind which is no shadow or darkness. All its old shortcomings will be
22.He it is Who enableth you to traverse through land blotted out, with their sense of shame, for there will be Perfection, as in Allah's
sight.
and sea; so that ye even board ships;- they sail with
them with a favourable wind, and they rejoice thereat;
128
1426 The wonderful handiwork and wisdom of Allah having been referred to, as
27. But those who have earned evil will have a reward of the real Truth, as against the false worship and false gods that men set up, it
like evil:(1416) ignominy will cover their (faces): No follows that to disregard the Truth must lead us into woeful wrong, not only in our
defender will they have from (the wrath of) Allah. beliefs but in our conduct. We shall err and stray and be lost. How then can we
Their faces will be covered, as it were, with pieces turn away from the Truth? (Cf. 40:69).
from the depth of the darkness(1417) of night: they
are companions of the Fire: they will abide therein (for 33.Thus is the word of thy Lord proved true(1427)
aye)! against those who rebel: Verily they will not believe.
1416 Note that the evil reward is for those who have "earned" evil, i.e., brought it 1427 Disobedience to Allah brings its own terrible consequences on ourselves.
on themselves by the deliberate choice of evil. Further, in the justice of Allah, they The Law, the Word, the Decree, of Allah must be fulfilled. If we go to false gods,
will be requited with evil similar to, and not greater in quantity or intensity, than our Faith will be dimmed, and then extinguished. Our spiritual faculties will be
the evil they had done - unlike the good, who, in Allah's generosity, get a reward dead.
far greater than anything they have earned or could possibly earn.
34. Say: "Of your ´partners´,(1428) can any originate
1417 Night is the negation of Light and metaphorically of joy and felicity. The
intensive is indicated by "the depth of the darkness of Night."
creation and repeat it?" Say: "It is Allah Who
originates creation and repeats it: then how are ye
28. One day shall We gather them all together. Then shall deluded away (from the truth)?"
We say to those who joined gods (with Us): "To your 1428 The argument is now turned in another direction. The false gods can neither
place! ye and those ye joined as ´partners´ We shall create out of nothing nor sustain the creative energy which maintains the world.
separate them, and their "Partners" shall say: "It was Nor can they give any guidance which can be of use for the future destiny of
mankind: on the contrary they themselves (assuming they were men who were
not us that ye worshipped!(1418) deified) stand in need of such guidance. Why then follow vain fancies, instead of
1418 The false gods are not real: they are only the figments of the imaginations of going to the source of all knowledge, truth, and guidance, and worship, serve, and
those who indulged in the false worship. But the prophets or great or good men obey Allah, the One True God?
whose names were vainly taken in competition with the name of Allah, and the
personified Ideas or Idols treated in the same way would themselves protest 35.Say: "Of your ´partners´ is there any that can give
against their names being used in that way, and show that the worship was paid not any guidance towards truth?" Say: "It is Allah Who
to them, but to the ignorance or superstition or selfish lusts of the false
worshippers, (Cf. 19:81-82, 28:63, and 35:14).
gives guidance towards truth, is then He Who gives
guidance to truth more worthy to be followed, or he
29."Enough is Allah for a witness between us and you: who finds not guidance (himself) unless he is guided?
we certainly knew nothing of your worship of what then is the matter with you? How judge ye?"
us!"(1419)
36. But most of them follow nothing but fancy: truly
1419 See last note. They did not even know that they were being falsely fancy can be of no avail against truth. Verily Allah is
worshipped in that way. well aware of all that they do.
30. There will every soul prove (the fruits of) the deeds it 37. ThisQurán is not such as can be produced by other
sent before(1420): they will be brought back to Allah than Allah. on the contrary it is a confirmation of
their rightful Lord, and their invented falsehoods will (revelations) that went before it, and a fuller
leave them in the lurch.(1421) explanation of the Book(1429) - wherein there is no
1420 Cf. 2:95, where the verb used is qaddama. The verb aslafa, used here, is doubt - from the Lord of the worlds.
nearly synonymous.
1429 The Book: Cf. 3:23 and n. 366. Allah's revelation throughout the ages is
1421 Instead of their false ideas helping them, they will desert them and leave one. The Qur'an confirms, fulfils, completes, and further explains the one true
them in the lurch. Cf. 6:24 . revelation, which has been sent by the One True God in all ages.
31. Say: "Who is it that sustains you (in life) from the 38.Or do they say, "He forged it"? say: "Bring then a
sky and from the earth?(1422) or who is it that has Sura like unto it, and call (to your aid) anyone you can
power over hearing(1423) and sight? And who is it besides Allah, if it be ye speak the truth!"(1430)
that brings out the living from the dead and the dead 1430 Cf. 2:23 and n. 42, 11:13 , and 52:33-34.
from the living?(1424) and who is it that rules and
regulates all affairs?"(1425) They will soon say, 39. Nay, they charge with falsehood that whose
"(Allah)". Say, "will ye not then show piety (to Him)?" knowledge they cannot compass, even before the
1422 Sustenance may be understood in the sense of all the provision necessary for elucidation thereof(1431) hath reached them: thus did
maintaining physical life as well as mental and spiritual development and well- those before them make charges of falsehood: but see
being. Examples of the former are light and rain from heaven and the produce of what was the end of those who did wrong!(1432)
the earth and facilities of movement on land and sea and in air. Examples of the
latter are the moral and spiritual influences that come from our fellow-men, and 1431 Ta'wil: elucidation, explanation, final fulfilment, Cf., 7:53 . The Message of
from the great Teachers and Prophets. Allah not only gives us rules of our everyday conduct, but speaks of high matters
of religions significance, which require elucidation in three ways: (1) by instruction
1423 Just two of our ordinary faculties, hearing and sight, are mentioned, as from Teachers of great spiritual experience, (2) by experience from the actual facts
examples of the rest. All the gifts of Allah, physical and spiritual, are enjoyed and of life, and (3) by the final fulfilment of the hopes and warnings which we now take
incorporated by us by means of the faculties and capacities with which He has on trust through our Faith. The Unbelievers reject Allah's Message simply because
endowed us. they cannot understand it and without giving it even a chance of elucidation in any
of these ways. (R).
1424 Cf. 3:27 and n. 371; 6:36 , 6:95 and n. 920, 30:19, and 36:12.
1432 Wrongdoers always came to grief ultimately. The true course of history
1425 This is the general summing-up of the argument. The government of the
shows it from a broad standpoint. But they are so headstrong that they prejudge
whole Creation and its maintenance and sustenance is in the hands of Allah. How
issues in their ignorance before they are decided.
futile then would it be to neglect His true worship and go after false gods?
32.Such is Allah, your real Cherisher and Sustainer:

40.Of them there are some who believe therein, and
some who do not: and thy Lord knoweth best those
apart from truth, what (remains) but error?(1426)
who are out for mischief.
How then are ye turned away?
129
41. If they charge thee with falsehood, say: "My work to 48.They say: "When will this promise come to pass,- if
me, and yours to you!(1433) ye are free from ye speak the truth?"
responsibility for what I do, and I for what ye do!"
49. Say: "I have no power(1440) over any harm or profit
1433 When the Prophet of Allah is rejected and charged with falsehood, he does
not give up his work, but continues to teach and preach his Message. He can well to myself except as Allah willeth. To every
say to those who interfere with him: "Mind your own business: supposing your People(1441) is a term appointed: when their term is
charge against me is true, you incur no responsibility: I have to answer for it before reached, not an hour can they cause delay, nor (an
Allah: and if I do my duty and deliver my Message, your rejection does not make hour) can they advance (it in anticipation)."
me liable for your wrongdoing; you will have to answer before Allah."
1440 Cf. 7:188.
42. Among them are some who (pretend to) listen to 1441 This repeats 7:34 , but the significance is different in the two contexts. Here
thee: But canst thou make the deaf to hear,- even the reply is to the Unbelievers' mocking incredulity (seen n. 1439) as to whether
though they are without understanding?(1434) there is such a thing as a Hereafter: they suggest to the Prophet of Allah that if his
claim to inspiration from Allah is true, he should get them punished at once for
1434 Cf. 6:25, 36, 39 and notes. Hypocrites go to hear and see some great rejecting him. In 7:34 the reference is to the punishment of iniquity as described
Teacher, but they get no profit out of it because they are not sincerely seeking the in 7:33 : sin is not necessarily punished at once: every People or generation gets a
truth. They are like the blind, or the deaf, or the imbeciles. It is impossible to chance; when their term is fulfilled, the final adjustment is made.
guide them, because they have not the will to be guided.
50.Say: "Do ye see,- if His punishment should come to
43.And among them are some who look at thee: but
you by night or by day,(1442) what portion of it would
canst thou guide the blind,- even though they will not the sinners wish to hasten?
see?
1442 The mockery of Unbelievers will be turned into panic when the wrath of
44. VerilyAllah will not deal unjustly with man in aught: Allah descends on them. It may do so suddenly, by night or by day, when they
least expect it. Will they then say of any bit of it: "Let it be hastened"?
It is man that wrongs his own soul.(1435)
1435 Allah cannot be blamed for man's evil, nor will He deal unjustly with man. 51."Would ye then believe in it at last, when it actually
He has given him faculties and means of guidance. If man goes wrong, it is cometh to pass? (It will then be said): Áh! now? and
because he wrongs himself.
ye wanted (aforetime) to hasten it on!´
45. One day He will gather them together: (It will be) as 52. "At length will be said to the wrong-doers: ´Taste ye
if they had tarried(1436) but an hour of a day: they the enduring punishment!(1443) ye get but the
will recognise each other:(1437) assuredly those will recompense of what ye earned!´"
be lost who denied the meeting with Allah and refused
to receive true guidance. 1443 This will be the final doom, and they will themselves have brought it on
themselves!
1436 In eternity our life on this earth will look as if it had been just a little part of
our little day, and so also will appear any interval between our death and the call The psychology of the Unbelievers is here analysed and exposed. This particular
to J udgement, (Cf. 16:77). argument begins at 10:47 and ends at 10:53 . It begins with the general statement
that every People has had due warning and explanation by means of a Prophet
1437 We shall retain some perception of our mutual relations on earth, so that specially sent to them; that Prophet will be a relevant witness at the final
the righteous judgement which will be pronounced will be intelligible to us, and we Judgement, when the matter will be judged in perfect equity. Then follows a
shall be convinced of its righteousness. dialogue- The Unbelievers mock and say, "Why not bring on the Punishment
now?" The reply to the Unbelievers is, "It will come in Allah's good time". The
46. Whether We show thee (realised in thy life-time) Believers are told to watch and see how the sinners would take it if the
Punishment were to come at once. Would they not think it too sudden? When it
some part of what We promise them,- or We take thy actually comes, their panic will be indescribable. "Is that true?" say the
soul (to Our Mercy) (Before that),- in any case, to Us Unbelievers. "It is the very truth," is the answer, "and nothing can ward it off."
is their return: ultimately Allah is witness,(1438) to all
that they do. 53.They seek to be informed by thee: "Is that true?"
1438 The Prophet is assured that the end of evil is evil, just as the end of good is Say: "Aye! by my Lord! it is the very truth! and ye
good. Whether this result is made plain before his very eyes in his own lifetime or cannot frustrate it!"
afterwards, makes no difference. The wicked should not rejoice if they are given
rope and seem to have the upper hand for a time, nor should the righteous lose 54. Every soul that hath sinned, if it possessed all that is
heart: for Allah's promise is sure and must come to pass. And in any case, the on earth, would fain give it in ransom:(1444) They
scales can only be partially, if at all, adjusted in this life. There is the final and
complete adjustment on the Day of Judgement. Allah is All-Knowing, and all truth would declare (their) repentance(1445) when they
will be before Him, (Cf. 40:77). see the penalty: but the judgment between them will
be with justice, and no wrong will be done unto them.
47. To every people (was sent) a Messenger: when their
1444 Cf. 3:91, and 13:18 .
Messenger(1439) comes (before them), the matter
will be judged between them with justice, and they 1445 Declare their repentance: the verb in the original is asarru, which may mean
either "declare" or "reveal" or else "conceal" or "hide". The classical Commentators
will not be wronged. are divided as to the meaning to be adopted here. If the first, which I prefer, the
1439 Every people or generation or nation had its Message or Messenger (Cf. n. sense would be: "When the Penalty stares the sinners in the face, they would give
668 and 16:36 , and 35:24): Allah revealed Himself to it in some way or another. anything to escape it, and they would even openly declare their repentance, which
If that Messenger was ignored or rejected, or his Message was twisted or misused, would be a source of shame and ignominy to them." If the latter meaning be
the Day of Reckoning will come, when perfect justice will be done and the whole taken, the sense would be: "They would give anything to escape the Penalty; but
Truth revealed. The Unbelievers mockingly say: "If that is true, pray tell us when the hardest thing of all for them is frankly to confess and repent, and so they
that Day will come!" The answer of the Messenger is: "It will come in good time: conceal their sense of shame and ignominy", (Cf. 34:33).
no one can either hasten or retard it. If you want me then to save you or if you
fear that I shall harm you for your treatment of me, know that this matter is in the 55. Is it not (the case) that to Allah belongeth whatever
hands of Allah alone, Who will do perfect justice. Even in regard to myself, any is in the heavens and on earth? Is it not (the case)
harm or good that befalls me is by the command and in the power of Allah."
that Allah.s promise is assuredly true? Yet most of
them understand not.
130
56. It is He Who giveth life and who taketh it, and to Him 63.Those who believe and (constantly) guard against
shall ye all be brought back. evil;-
57.O mankind! there hath come to you a direction from 64.For them are glad tidings, in the life of the present
your Lord and a healing for the (diseases)(1446) in and in the Hereafter; no change can there be in the
your hearts,- and for those who believe, a guidance words of Allah. This is indeed the supreme felicity.
and a Mercy.
65. Let not their speech(1452) grieve thee: for all power
1446 Those who do wrong have a disease in their hearts, which will cause their
spiritual death. Allah in His Mercy declares His Will to them, which should direct and honour belong to Allah. It is He Who heareth and
their lives and provide a healing for their spiritual disease. If they accept Faith, the knoweth (all things).
remedy acts; they find themselves in right guidance and receive Allah's forgiveness
1452 Sometimes the words of the unrighteous or their revilings hurt or grieve the
and mercy. Surely those are far better gifts than material advantages, wealth, or
possessions, (Cf. n. 2989). righteous man, but there is no occasion for either anger or sorrow: they have no
power and they can do no real dishonour, for all power and honour are from
Allah.
58.Say: "In the bounty of Allah. And in His Mercy,- in
that let them rejoice": that is better than the (wealth) 66. Behold! verily to Allah belong all creatures, in the
they hoard. heavens and on earth. What do they follow who
worship as His "partners" other than Allah. They
59. Say: "See ye what things(1447) Allah hath sent down follow nothing but fancy, and they do nothing but
to you for sustenance? Yet ye hold forbidden some lie.(1453)
things thereof and (some things) lawful." Say: "Hath
Allah indeed permitted you, or do ye invent (things) to 1453 All creatures are subject to Allah. If, therefore, any false worship is set up,
the false gods-so called "partners"-are merely creatures of imagination or false
attribute to Allah." inventions.
1447 "Sustenance" is to be taken in both the literal and the metaphorical sense. In
the literal sense, what fine and varied things Allah has provided for us on land and 67. He it is That hath made you the night that ye may
in sea and air, in the vegetable, animal, and mineral kingdoms? Yet narrow minds rest therein, and the day to make things visible (to
put artificial barriers against their use. In the metaphorical sense, what enchanting
fields of knowledge and spiritual endeavour are provided in our individual and you).(1454) Verily in this are signs for those who
social lives? And who is to say that some are lawful and others forbidden? listen (to His Message).
Supposing they were so in special circumstances, it is not right to attribute artificial
1454 Our physical life-and our higher life in so far as it is linked with the physical-
restrictions of that kind to Allah and falsely erect religious sanctions against them.
is sustained by the alternation of rest and activity, and the fit environment for this
alternation is the succession of Nights and Days in our physical world. The Day
60.And what think those who invent lies against Allah, makes the things "visible to us"-a beautiful symbol, not only of the physical work
of the Day of Judgment?(1448) Verily Allah is full of for which we go about by day, but of the higher activities which are fitly associated
bounty to mankind, but most of them are with seeing, perception and inquiry. Intuition (insight) is a little out of that circle
because that may come by night, when our other faculties are resting.
ungrateful.(1449)
1448 People who lie in Religion or invent false gods, or false worship—have they 68. They say: "(Allah) hath begotten a son!" - Glory be to
any idea of the Day of Judgement, when they will be called to account, and will Him! He is self- sufficient! His are all things in the
have to answer for their deeds?
heavens and on earth! No warrant have ye for this!
1449 Allah is most kind, and gracious, and generous with His gifts of all kinds, say ye about Allah what ye know not?
material and spiritual. But men do not understand, and are ungrateful in forgetting
the Giver of all and setting up false objects of worship and false standards of pride. 69. Say:"Those who invent a lie against Allah will never
prosper."(1455)
61. Inwhatever business thou mayest be, and whatever
portion thou mayest be reciting from the Qurán,- and 1455 In Qur'anic language "prosperity" refers both to our everyday life and to the
higher life within us—to the Present and the Future—health and strength,
whatever deed ye (mankind) may be doing,- We are
opportunities and resources, a spirit of contentment and the power of influencing
witnesses thereof when ye are deeply engrossed others. Here there seems to be an extra touch of meaning. A liar not only deprives
therein. Nor is hidden from thy Lord (so much as) the himself of prosperity in all senses, but his "lie" itself against Allah will not succeed:
weight of an atom on the earth or in heaven. And not it will and must be found out.
the least and not the greatest of these things but are
recorded in a clear Record.(1450) 70. A little enjoyment in this world!- and then, to Us will
be their return, then shall We make them taste the
1450 There is nothing that men can do but Allah is a witness to it. We may be
deeply engrossed in some particular thing and for the time being be quite
severest penalty for their blasphemies.
unconscious of other things. But Allah's knowledge not only comprehends all
things, but has all things actively before it. Nothing is hidden from Him. And His 71.Relate to them the story(1456) of Noah. Behold! he
knowledge has another quality which human knowledge has not. Human said to his people: "O my people, if it be hard on your
knowledge is subject to time, and is obliterated by time. Allah's knowledge is like a (mind) that I should stay (with you) and
Record and endures forever. And His Record has a further quality which human
records have not. The most permanent human record may be quite intelligible to
commemorate the signs of Allah,- yet I put my trust in
those who make it but may be ambiguous to others and may become unintelligible Allah. Get ye then an agreement about your plan and
with the progress of time, as happens almost invariably to the most enduring among your partners, so your plan(1457) be on to you
inscriptions from very ancient times: but in Allah's "Record" or knowledge there is dark and dubious. Then pass your sentence on me,
no ambiguity, for it is independent of time, or place, or circumstance. This is the and give me no respite.
force of Mubin ("clear") here.
1456 The reference to Noah's story here is only incidental, to illustrate a special
62. Behold! verily on the friends of Allah there is no point. The fuller story will be found in 11:25 -49, and in many other passages, e.g.,
7:59 -64, 26:105-122, and 37:75-82. At each place there is a special point in the
fear,(1451) nor shall they grieve;
context. The special point here is that Noah's very life and preaching among his
1451 Allah's all-embracing knowledge and constant watchful care over all His wicked people was a cause of offence to them. But he feared nothing, trusted in
creatures, maybe a source of fear to sinners, but there is no fear for those whom Allah, delivered his message, and was saved from the Flood.
He honours with His love and friendship - neither in this world nor in the world
to come. 1457 Finn in his sense of Truth from Allah, Noah plainly told his people to
condemn him to death if they liked, openly and in concert, so that he should at
131
least know who would listen to his Message and who would not. He wanted them 1464 When they threw their rods, the rods became snakes by a trick of sorcery,
to be frank and direct, for he feared nothing. but Moses's miracles were greater than any tricks of sorcery, and had real Truth
behind them.
72."But if ye turn back, (consider): no reward have I
asked(1458) of you: my reward is only due from Allah, 82. "And Allah by His Words(1465) doth prove and
and I have been commanded to be of those who establish His truth, however much the sinners may
submit to Allah.s will (in Islam)." hate it!"
1458 The Prophet of Allah preaches for the good of his people. He claims no 1465 Allah's Words or Commands have real power, while sorcerer's tricks only
reward from them; but, on the contrary, is reviled, persecuted, banished, and seem wonderful by deceiving the eye.
often slain, (Cf. 34:47 and 36:21).
83.But none believed in Moses except some children of
73.They rejected Him, but We delivered him, and those his People,(1466) because of the fear of Pharaoh and
with him, in the Ark, and We made them inherit (the his chiefs, lest they should persecute them; and
earth), while We overwhelmed in the flood those who certainly Pharaoh was mighty on the earth and one
rejected Our Signs.(1459) Then see what was the end who transgressed all bounds.
of those who were warned (but heeded not)! 1466 The pronoun "his" in "his People" is taken by some Commentators to refer to
1459 Cf. 7:62-64. Pharaoh. The majority of Pharaoh's people refused to believe at the time, but the
sorcerers believed (7:120-122), and so did Pharaoh's wife (66:11), and ultimately
Pharaoh himself, though too late (10:90). If we took "his" to refer to Moses, it
74.Then after him We sent (many) messengers to their
would mean that the Israelites were hardhearted and grumbled (7:129) even when
peoples: they brought them Clear Signs, but they they were being delivered from Egypt, and only a few of them had any real faith in
would not believe what they had already Allah's providence and the working of His Law, and they feared Pharaoh even
rejected(1460) beforehand. Thus do We seal the more than they feared Allah.
hearts of the transgressors.
84. Moses said: "O my people! If ye do (really) believe in
1460 I understand the meaning to be that there is a sort of spiritual influence Allah, then in Him put your trust if ye submit (your
descending from generation to generation, among the Unbelievers as among the
men of Faith. In history we find the same spiritual problems in many ages-denial will to His)."
of Allah's grace, defiance of Allah's law, rejection of Allah's Message. These
influences cause the hearts of the contumacious to be sealed and impervious to 85.They said: "In Allah do we put out trust. Our Lord!
the Truth. Cf. 2:7 and notes. What they do is to prejudge the issues even before make us not a trial for those(1467) who practise
the Prophet explains them, (see also 6:46 ). oppression;
75. Then after them sent We Moses and Aaron to 1467 A trial for those who practise oppression: the various meanings of Fitnah
have been explained in n. 1198 to 8:25. The prayer is that the righteous people,
Pharaoh(1461) and his chiefs with Our Signs. But they
being weak, should be saved from being used as objects of oppression or
were arrogant: they were a people in sin. punishment at the hands of powerful enemies. Weakness tempts power to
1461 The story of Moses, Aaron, and Pharaoh is fully told in 7:103-137, and there practise oppression, and is thus an occasion of trial for the oppressors.
are references to it in many places in the Qur' an. The incidental reference here is
to illustrate a special point, viz., that the wicked are arrogant and bound up in their 86."And deliver us by Thy Mercy from those who reject
sin, and prefer deception to Truth: they do not hesitate to charge the men of (Thee)."
Allah, who work unselfishly for them, with mean motives, such as would actuate
them in similar circumstances!
87. We inspired Moses and his brother with this Message:
76. When the Truth did come to them from Us, they said: "Provide(1468) dwellings for your people in Egypt,
make your dwellings into places of worship, and
"This is indeed evident sorcery!"
establish regular prayers: and give glad tidings to
77.Said Moses: "Say ye (this) about the truth when it those who believe!"
hath (actually) reached you? Is sorcery (like) this? 1468 This instruction, we may suppose, was given when the sorcerers were
But sorcerers will not prosper."(1462) brought to confusion, and some of the Egyptians believed. Moses was for a little
while to remain in Egypt , so that his Message should have time to work, before
1462 Sorcery is the very opposite of Truth—being deception of plausible shows by the Israelites were led out of Egypt . They were to make their houses into places
the powers of evil. But these cannot succeed or last permanently, and Truth must of prayer (Qiblah), as Pharaoh would not probably allow them to set up public
ultimately prevail. places of prayer, and they were now to be only sojourners in Egypt . The Qiblah
was to be symbolical of their later wanderings in Arabia , and the still later
78. They said: "Hast thou come to us to turn us away restoration of Allah's pure worship at the Ka'bah under al Mustafa. These were
the glad tidings (the Gospel) of Islam, which was preached under Noah, Abraham,
from the ways we found our fathers following,- in Moses, and Jesus, and completed under Muhammad.
order that thou and thy brother may have greatness in
the land?(1463) But not we shall believe in you!" 88. Moses prayed: "Our Lord! Thou hast indeed bestowed
1463 Notice how they attribute evil motives to the men of Allah, motives of on Pharaoh and his chiefs splendour and wealth in the
ambition and lust for power, which the men of Allah had been sent expressly to life(1469) of the present, and so, Our Lord, they
put down. The same device was used against Al Mustafa. mislead (men) from Thy Path. Deface our Lord, the
features of their wealth,(1470) and send hardness to
79. Said Pharaoh: "Bring me every sorcerer well versed." their hearts, so they will not believe until they see the
grievous penalty."
80. When the sorcerers came, Moses said to them:
"Throw ye what ye (wish) to throw!" 1469 Moses's prayer, in which Aaron joined, for he was always with him, may be
paraphrased thus: "O Allah! we understand that the glitter and the wealth of the
Egyptians are not to be envied. They are but the ephemeral goods of this life.
81.When they had had their throw,(1464) Moses said: They are a disadvantage, in that in their pride of possessions the Egyptians
"What ye have brought is sorcery: Allah will surely mislead themselves and others. Let their pride be their undoing! Turn their wealth
make it of no effect: for Allah prospereth not the work into bitterness and their hearts into hardness, for they reject Thee, and they will
of those who make mischief. not believe until they actually see the Punishment of their sins!"
132
1470 A terrible curse! Let their wealth and splendour become so defaced in their direct and personal than the former. Those who did not heed the warning found
features, that instead of being objects of desire, they become objects of loathing! to their cost that it was true, and they perished. Such contumacy in the rejection of
The heart is the seat of affections and joy: let it be so hardened by their unbelief Truth only yields when the actual penalty is in sight. Belief then is induced by
that it becomes the seat of hatred and grief! It is when they see the Penalty that irresistible facts: it is not efficacious as Faith, as was proved against Pharaoh. See
they will believe! 10:90 and n. 1473.
89.Allah said: "Accepted is your prayer (O Moses and 97. Even if every Sign was brought unto them,- until they
Aaron)! So stand ye straight, and follow not the path see (for themselves) the penalty grievous.
of those who know not."(1471)
98. Why was there not a single township (among those
1471 Be not dazzled by their splendour, but stand out straight for Truth, for that
is your salvation! Addressed in form to Moses and Aaron, in substance it is We warned), which believed,- so its faith should have
addressed to the Israelites. profited it,- except the People(1478) of Jonah? When
they believed, We removed from them the penalty of
90. We took the Children of Israel across the sea: ignominy in the life of the present, and permitted
Pharaoh and his hosts followed them in insolence and them to enjoy (their life) for a while.(1479)
spite.(1472) At length, when overwhelmed with the 1478 Allah in His infinite Mercy points out the contumacy or Sin as a warning,
flood, he said: "I believe that there is no god except and the exceptional case of Nineveh and its Prophet Jonah is alluded to. The story
Him Whom the Children of Israel believe in:(1473) I of Jonah is told in 37:139-148, which would be an appropriate place for further
am of those who submit (to Allah in Islam)." comments ( Cf. n. 2744). Here it is sufficient to note that Nineveh was a very
ancient town which is now no longer on the map. Its site is believed to be marked
1472 Notice the swiftness of the action in the narrative. The execution of poetic by the two mounds on the left bank of the Tigris, opposite the flourishing city of
justice could not have been described in fewer words. Mosul on the right bank, about 230 miles north-northwest of Baghdad . One of
the mounds bears the name of the "the Tomb of Nabi Yunus." Archaeologists
1473 That is, in the One True God. This was deathbed repentance, and even so it have not yet fully explored its antiquities, but it is clear that it was a very old
was forced by the terror of the catastrophe. So it was not accepted (Cf. 4:18 ) in its Sumerian town, perhaps older than 3500 B.C. It became the capital of Assyria .
entirety. Only this concession was made, that the body was saved from the sea, The first Assyrian Empire under Shalmanester I, about 1300 B.C., became the
and presumably, according to Egyptian custom, it was embalmed and the mummy supreme power in Western Asia . Babylon , whose tributary Assyria had formerly
was given due rites of the dead. But the story commemorated forever Allah's been, now became tributary to Assyria . The second Assyrian Empire arose about
working, in mercy for His people, and in just punishment of oppressors. 745 B.C., and Sennacherib (705-681 B.C.) beautified the town with many public
works. It was destroyed by the Scythians (so-called Medes) in 612 B.C. If the date
91.(It was said to him): "Ah now!- But a little while of Jonah were assumed to be about 800 B.C., it would be between the First and
before, wast thou in rebellion!- and thou didst Second Assyrian Empire; when the City was nearly destroyed for its sins, but on
account of its repentance was given a new lease of glorious life in the Second
mischief (and violence)! Empire .
92."This day shall We save thee in the body, that thou 1479 The point of the allusion here may be thus explained: Nineveh was a great
mayest be a sign to those who come after thee! but and glorious City; but it became, like Babylon , a city of sin. Allah sent the
prophet Yunus (Jonah) to warn it. Full of iniquities though it was, it listened to the
verily, many among mankind are heedless of Our warning, perhaps in the person of a few just men. For their sakes, the All-Merciful
Signs!" Allah spared it, and gave it a new lease of glorious life. According to the
chronology in the last note the new lease would be for about two centuries, after
93. We settled the Children of Israel in a beautiful(1474) which it perished completely for its sins and abominations. Note that its new lease
dwelling-place, and provided for them sustenance of of life was for its collective life as a City, the life of the Present, i.e., of this World.
It does not mean that individual sinners escaped the spiritual consequences of
the best: it was after knowledge had been granted to their sin, unless they individually repented and obtained Allah's mercy and
them, that they fell into schisms. Verily Allah will forgiveness.
judge between them as to the schisms amongst them,
on the Day of Judgment. 99.If it had been thy Lord´s will, they would all have
1474 After many wanderings the Israelites were settled in the land of Canaan , believed,- all who are on earth! wilt thou then compel
described as "a land flowing with milk and honey" (Exod. 3:8). They had a mankind, against their will, to believe!(1480)
prosperous land; and they were supplied with spiritual sustenance by men sent to
deliver Allah's Message. They should have known better than to fall into disputes 1480 If it had been Allah's Plan or Will not to grant the limited Free Will that He
and schisms, but they did so. This was all the more inexcusable considering what has granted to man, His omnipotence could have made all mankind alike: all
bounties they had received from Allah. The schisms arose from selfish arrogance, would then have had Faith, but that Faith would have reflected no merit on them.
and Allah will judge between them on the Day of Judgement, (Cf. 45:17). In the actual world as it is, man has been endowed with various faculties and
capacities, so that he should strive and explore, and bring himself into harmony
with Allah's Will. Hence Faith becomes a moral achievement, and to resist Faith
94. If thou wert in doubt as to what We have revealed becomes a sin. As a complementary proposition, men of Faith must not be
unto thee, then ask those who have been reading the impatient or angry if they have to contend against Unfaith, and most important of
Book from before thee:(1475) the Truth hath indeed all, they must guard against the temptation of forcing Faith, i.e., imposing it on
others by physical compulsion, or any other forms of compulsion such as social
come to thee from thy Lord: so be in no wise of those
pressure, or inducements held out by wealth or position, or other adventitious
in doubt.(1476) advantages. Forced faith is no faith. They should strive spiritually and let Allah's
1475 Allah's Truth is all one, and even in different forms men sincere in Religion Plan work as He wills.
recognise the oneness. So sincere Jews like 'Abd Allah ibn Salam, and sincere
Christians like Waraqah or the Nestorian monk Bahirah, were ready to recognise 100. No soul can believe, except by the will of
the mission of Muhammad al Mustafa. "The Book" in this connection is Allah,(1481) and He will place Doubt(1482) (or
Revelation generally, including pre-Islamic revelations.
obscurity) on those who will not understand.
1476 Cf. 3:60 and n. 399. 1481 To creatures endued with Will, Faith comes out of an active use of that
Will. But we must not be so arrogant as to suppose that that is enough. At best,
95. Nor be of those who reject the signs of Allah, or thou man is weak and in need of Allah's grace and help. If we sincerely wish to
shalt be of those who perish. understand, He will help our Faith; but if not, our doubts and difficulties will only
be increased. This follows as a necessary consequence, and in Qur'anic language
all consequences are ascribed to Allah, the Cause of Causes.
96. Those against whom the word of thy Lord hath been
verified(1477) would not believe- 1482 Rijs (from rajisa, yarjisu, or rajasa, yarjasu) has various meanings: e.g., (1)
filth, impurity, uncleanness, abomination, as in 9:95; (2) hence, filthy deeds, foul
1477 Allah has given frequent warnings against Evil and want of Faith in all ages, conduct, crime, abomination, thus shading off into (1), as in 5:90; (3) hence
through Signs and through inspiration-the latter ("the Word") being even more punishment for crime, penalty, as in 6:125; (4) a form of such punishment, viz.,
133
doubt, obscurity, or unsettlement of mind, anger, indignation, as in 9:125, and

here, but perhaps the idea of punishment is also implied here.
105. "And further (thus): ´set thy face towards religion
with true piety, and never in any wise be of the
101. Say: "Behold all that is in the heavens and on Unbelievers;
earth"; but neither Signs nor Warners profit those
who believe not.(1483)
106. "Ńor call on any, other than Allah.- Such will
neither profit thee nor hurt thee: if thou dost, behold!
1483
1483 If Faith results from an active exertion of our spiritual faculties or thou shalt certainly be of those who do wrong.´"
understanding, it follows that if we let those die, Allah's Signs in His Creation or in
the spoken Word which comes by inspiration through the mouths of His
Messengers will not reach us any more than music reaches a deaf man. 107. If Allah do touch thee with hurt, there is none can
remove it but He: if He do design some benefit for
102. Do they then expect (any thing) but (what happened thee, there is none can keep back His favour: He
in) the days of the men who passed away before causeth it to reach whomsoever of His servants He
them? Say: "Wait ye then: for I, too, will wait with pleaseth. And He is the Oft-Forgiving, Most
you."(1484) Merciful.(1489)
1484 Cf. 10:20 and n. 1408. The argument about Allah's revelation of Himself to 1489 Allah is Oft-Forgiving, Most Merciful. Even when we suffer under trials and
man was begun in those early sections of this Surah and is being now rounded off tribulations, it is for our good, and no one can remove them except He, when, in
towards the end of this Surah with the same formula, (see also 11:93). His Plan, He sees it to be best for all concerned. On the other hand, there is no
power that can intercept His blessings and favours, and His bounty flows freely
when we are worthy, and often when we are not worthy of it.
103. In the end We deliver Our messengers and those
who believe: Thus is it fitting on Our part that We 108. Say: "O ye men! Now Truth hath reached you from
should deliver those who believe!
your Lord! those who receive guidance, do so for the
good of their own souls; those who stray, do so to
104. Say: "O ye men! If ye are in doubt as to my religion,
their own loss: and I am not (set) over you to arrange
(behold!)(1485) I worship not what ye worship, other
your affairs."(1490)
than Allah. But I worship Allah - Who will take your
souls(1486) (at death): I am commanded(1487) to be 1490 The Furqan, the Criterion between right and wrong, has been sent to us
(in the ranks) of the Believers,(1488) from Allah. If we accept guidance, it is not as if we confer favours on those who
bring us guidance. They suffer unselfishly for us, in order that we may be guided
1485 Other people may hesitate, or doubt, or wonder. But the righteous man has for our own good. On the other hand, if we reject it, it is our own loss, We have a
no doubt in his own mind, and he declares his Faith clearly and unambiguously to certain amount of free will, and the responsibility is ours and cannot be shifted to
all, as did al Mustafa. the Teachers sent I by Allah.
1486
1486 The worship of the One and True God is not a fancy worship, to be arrived
at merely by reasoning and philosophy. It touches the vita! issues of life and death,
109. Follow thou the inspiration sent unto thee, and be
which are in His hands and His alone. patient and constant, till Allah do decide: for He is the
best to decide.(1491)
1487 Nor is the worship of One God an invention of the Prophet. It comes as a
direct command through him and to all. 1491 When, in spite of all the efforts of the Prophets of Allah, people do not
accept Truth, and evil seems to flourish for time, we must wait and be patient, but
1488 Individual Faith is good, but it is completed and strengthened by joining or at the same time we must not give up hope or persevering effort. For thus only can
forming a Righteous Society, in which the individual can develop and expand. we carry out our part in the Plan of Allah.
Islam was never a religion of monks and anchorites. It laid great stress on social
duties, which in many ways test and train the individual's character.
11. Hud (The Prophet Hud)

In the name of Allah, Most 2. (It teacheth) that ye should worship none but Allah.
Gracious, Most Merciful. (Say): "Verily I am(1494) (sent) unto you from Him to
warn and to bring glad tidings:
1494 Al Mustafa's Message-as was the Message of all prophets-was to warn against
1. A. L. R.(1492) (This is) a Book, with verses basic or evil, and to bring the glad tidings of Allah's Mercy and Grace to all who would
receive it in Faith and trust in Allah. This double Message is preached illustratively
fundamental(1493) (of established meaning), further in this Surah.
explained in detail,- from One Who is Wise and Well-
acquainted (with all things): 3. "(And to preach thus), ´Seek ye the forgiveness of
1492 For the meaning of these Letters, see Introduction to S. 10. your Lord, and turn to Him in repentance; that He may
grant you enjoyment, good (and true), for a term
1493 See n. 347 to 3:7. Every basic principle is included in Allah's Revelation, and
it is further illustrated and explained in detail.
appointed, and bestow His abounding grace on all who
abound in merit!(1495) But if ye turn away, then I
fear for you the penalty of a great day:
134
1495 The enjoyment of all good and true things in life refers, I think, to the
present life with its limited term, and the abounding Grace refers to the higher
10.But if We give him a taste of (Our) favours after
spiritual reward, which begins here but is completed in the life to come. adversity hath touched him, he is sure to say, "All evil
has departed from me:"(1507) Behold! he falls into
4. ´To Allah is your return, and He hath power over all exultation and pride.
things.´" 1507 He takes it as a matter of course, or as due to his own merit or cleverness!
He does not realise that both in good and ill fortune there is a beneficent purpose
5. Behold! they fold up(1496) their hearts, that they may in the Plan of Allah.
lie hid from Him! Ah even when they cover themselves
with their garments, He knoweth what they conceal, 11.Not so do those who show patience and constancy,
and what they reveal: for He knoweth well the (inmost and work(1508) righteousness; for them is
secrets) of the hearts.(1497) forgiveness (of sins) and a great reward.
1496 The heart (literally breast in Arabic) is already well-guarded in the body; and 1508 Their attitude is the right one: to take ill fortune with fortitude and good
secrets are supposed to be hidden in the heart or breast. Foolish persons might fortune with humility, and in either case go on persevering in good deeds to their
further cover up their hearts with cloaks, but even so, nothing can be hidden from fellow creatures.
Allah.
1497 Cf. 3:119.
12. Perchance thou mayest (feel the inclination) to give
up a part of what is revealed(1509) unto thee, and thy
6. There is no moving creature on earth but its heart feeleth straitened lest they say, "Why is not a
sustenance(1498) dependeth on Allah. He knoweth treasure sent down unto him, or why does not an
the time and place of its definite abode and its angel come down with him?" But thou art there only
temporary deposit:(1499) All is in a clear to warn! It is Allah that arrangeth all affairs!
Record.(1500) 1509 Every Prophet of Allah, when he not only encounters opposition, but is
actually accused of falsehood and those very evils which he is protesting against,
1498 Cf. 6:59. Nothing happens in Creation except by the Word of Allah and
may feel inclined, in his human weakness, to ask himself the question, "Supposing
with the knowledge of Allah. Not a leaf stirs but by His Will. Its maintenance in
I omit this little point, will Allah's Truth then be accepted more readily?" Or he
every sense is dependent on His Will.
may think to himself, "If I had only more money to organise my campaign, or
1499 Mustaqarr= definite abode; where a thing stops or stays for some time, something which will draw people's attention, like the company of an angel, how
where it is established. Mustawda' = where a thing is laid up or deposited for a much better can I push my Message?" He is told that truth must be delivered as it
little while. Referring to animals, the former denotes its life on this earth; the latter is revealed, even though portions of it may be unpalatable, and that resources and
its temporary prenatal existence in the egg or the womb and its after-death other means to draw people to him are beside the point. He must use just such
existence in the tomb or whatever state it is in until its resurrection. resources and opportunities as he has, and leave the rest to Allah.
1500 Cf. 6:59 and n. 880, and 10:61 and n. 1450. 13. Orthey may say, "He forged it," Say, "Bring ye then
ten suras forged, like unto it, and call (to your aid)
7. He it is Who created the heavens and the earth in six
whomsoever ye can, other than Allah.- If ye speak the
Days(1501) - and His Throne was over the Waters - truth!(1510)
(1502) that He might try you,(1503) which of you is
best in conduct. But if thou wert to say to them, "Ye 1510 Cf. 2:23 , 10:38 , 17:88, and 52:33-34.
shall indeed be raised up after death", the Unbelievers
would be sure to say,(1504) "This is nothing but 14. "If then they (your false gods) answer not your
obvious sorcery!" (call), know ye that this revelation is sent down
(replete) with the knowledge of Allah, and that there
1501 Seen. 1031 to 7:54. is no god but He! will ye even then submit (to
1502 It is scientifically correct to say that all life was evolved out of the waters, and Islam)?"
this statement also occurs in the Qur'an, 21:30. Some such meaning, I think, also
attaches to the Gen. 1:2. The past tense "was" refers to the time before life 15. Those who desire the life of the present and its
developed in solid farms, on land and in air. (R). glitter,- to them we shall pay (the price of) their deeds
1503 The Creation we see around us is not idle sport or play (in Hindi, Lila) or therein,- without diminution.(1511)
whim on the part of Allah. It is the medium through which our spiritual life is to
develop, with such free will as we have. This life is our testing time. 1511 If worldly men desire the glitter of this world, they shall have it in full
measure, but it is false glitter, and it involves the negation of that spiritual life
1504 The Unbelievers, who do not believe in a Future life, think all talk of it is which comes from the guidance of the inner light and from the revelation of
like a sorcerer's talk, empty of reality. But in this they show their ignorance, and Allah, as described in verse 17 below.
they are begging the question.
16. They are those for whom there is nothing in the
8. If We delay the penalty for them for a definite term, Hereafter but the Fire: vain are the designs they frame
they are sure to say, "What keeps it back?"(1505) Ah! therein, and of no effect and the deeds that they do!
On the day it (actually) reaches them, nothing will
turn it away from them, and they will be completely 17. Can they be (like) those who accept a Clear (Sign)
encircled by that which they used to mock at! from their Lord, and whom a witness from
Himself(1512) doth teach, as did the Book of Moses
1505 As much as to say: "Oh! all this talk of punishment is nonsense. There is no
such thing!" before it,- a guide(1513) and a mercy? They believe
therein; but those of the Sects that reject it,- the Fire
9. If We give man a taste of Mercy from Ourselves, and will be their promised meeting-place. Be not then in
then withdraw it from him, behold! he is in despair doubt thereon: for it is the truth from thy Lord: yet
and (falls into) blasphemy.(1506) many among men do not believe!
1506 He does not realise that some kinds of chastening are good for discipline 1512 "A witness from Himself"', i.e., the Book which was given to al Mustafa, the
and the training of our spiritual faculties. Holy Qur'an, which is compared to the original Revelation given to Moses. We
make no difference between one true and genuine Message and another, nor
between one prophet and another—for they all come from the One True God.
135
1513 "Guide": the Arabic word here is Imam, a leader, a guide, one that directs to ourselves;" half perceiving the Prophet's superiority, and half ignoring it; (2)
the true Path. Such a direction is an instance of the Mercy and Goodness of Allah contempt of the weak and lowly, who are often better intellectually, morally, and
to man. The Qur'an and the Prophet Muhammad are also called, each, a Guide spiritually; they said, "We cannot believe or do what these fellows, our inferiors in
and a Mercy, and so are these epithets applicable to previous Books and social rank, believe or do!"; (3) arrogance and self-sufficiency, which is a vice
Prophets. cognate to (2), looked at from a different angle; they said, "We are really better
than the lot of you!" Now the claim made on behalf of Allah's Message attacked all
18.Who doth more wrong than those who invent a life these three attitudes. And all they could say against it was to abuse it impatiently,
and call it a lie.
against Allah. They will be turned back to the
presence of their Lord, and the witnesses will say,
"These are the ones who lied against their Lord!
Behold! the Curse of Allah is on those who do wrong!- 28. He said: "O my people! See ye if (it be that) I have a
Clear Sign from my Lord, and that He hath sent Mercy
19."Those who would hinder (men) from the path of unto me from His own presence, but that the Mercy
Allah and would seek in it something crooked: these hath been obscured from your sight?(1519) shall we
were they who denied the Hereafter!"(1514) compel you to accept it when ye are averse to it?
1514 Cf. 7:45 and 14:3, 1519 Noah's answer (like that of the Prophet of Allah who spoke in later ages in
Makkah and Madinah) is a pattern of humility, gentleness, firmness,
20.They will in no wise frustrate (His design) on earth, persuasiveness, truth, and love for his own people. First, he meekly (not
nor have they protectors besides Allah. Their exultingly) informs them that he has got a Message from Allah. Secondly, he tells
them that it is a Message of Mercy even in its warning, though in their arrogance
penalty(1515) will be doubled! They lost the power to the Mercy may be hidden from them. Thirdly, he tells them plainly that there can
hear, and they did not see! be no compulsion in Religion: but will they not accept with goodwill what is for
their own benefit? He pleads with them as one of their own.
1515 Cf. 7:38 . In this context, it is implied that they committed a twofold wrong:
(1) in inventing falsehoods against Allah, which deadened their own soul, and (2)
in leading others astray or hindering them from Allah's path. Thus they lost the 29. "And O my people! I ask you for no wealth in return:
faculty of hearing, which they might have used to hear the Word of Allah, and my reward is from none but Allah.(1520) But I will not
they drive away (in contempt) those who believe: for verily
they are to meet their Lord, and ye I see are the
blinded the faculty of sight by shutting out Allah's light, (see also 25:69 and 33:68). ignorant ones!
1520 The fourth point in Noah's address meets their accusation that he was a liar,
21. They are the ones who have lost their own souls: and implying that he was serving some selfish end of his own: on the contrary, he says,
the (fancies) they invented have left them in the he seeks no reward from them but will bear any insults they heap on him, for he
lurch! looks to Allah rather than men. But, fifthly if they insult the poor and needy who
come to him in Faith, and think that he would send them away in order to attract
the great ones of the land, he tells them plainly that they are mistaken. In fact,
22. Without a doubt, these are the very ones who will (sixthly), he has no hesitation in telling the blunt truth that they are the ignorant
lose most in the Hereafter! ones, and not the poor who came to seek Allah's Truth!
23.But those who believe and work righteousness, and 30. "AndO my people! who would help me against Allah
humble themselves before their Lord,-(1516) They if I drove them away? Will ye not then take
will be companions of the gardens, to dwell therein for heed?(1521)
aye!
1521 But (seventhly) again he pleads, with as much earnestness as ever, that he is
1516 Note that the humility is to be "before their Lord," i.e., in Allah's sight. There one of themselves, and just doing his truest duty. Would they have him do less?
is no virtue, quite the contrary, in rubbing our noses to the ground before men. Indeed, would they not themselves see the Truth and come into the goodly
We are not to be arrogant even before men because we are humble as in Allah's company of Believers?
sight. Nor does true humility lose self-confidence: for that self-confidence arises
from confidence in the support and help of Allah. 31. "I tell you not that(1522) with me are the
Treasures(1523) of Allah, nor do I know what is
24.These two kinds (of men) may be compared to the hidden, nor claim I to be an angel. Nor yet do I say, of
blind and deaf, and those who can see and hear well. those whom your eyes do despise(1524) that Allah
Are they equal when compared? Will ye not then take will not grant them (all) that is good: Allah knoweth
heed? best what is in their souls: I should, if I did, indeed be
a wrong-doer."
25. We sent Noah to his people (with a mission): "I have
come to you with a Clear Warning: 1522 The eighth point that Noah urges is that he is not a mere vulgar soothsayer
pretending to reveal secrets not worth knowing, nor an angel living in another
world, with no ties to them. He is their real well-wisher, delivering a true Message
26. "That ye serve none but Allah. Verily I do fear for you from Allah.
the penalty of a Grievous Day."(1517)
1523 Cf. 6:50 and n. 867.
1517 Noah's mission was to a wicked world, plunged in sin. The mission had a
double character, as in the mission of all Prophets of Allah: it had to warn men 1524 But Noah will not close his argument without defending the men of Faith,
against evil and call them to repentance, and it had to give them the glad tidings of whom the Chiefs despise because they are lacking in worldly goods. He tells them
Allah's Grace in case they turned back to Allah: it was a Guidance and Mercy. plainly that Allah perhaps sees in them something in which they, the arrogant
Chiefs, are lacking. Their spiritual faculties can only be appreciated truly by Him
to Whom all the secrets of the spirit are open. But he, Noah, must declare boldly
27.But the chiefs of the Unbelievers among his people
his own Faith, and this is the ninth point in his argument.
said: "We see (in) thee nothing but a man like
ourselves: Nor do we see that any follow thee but the 32. They said: "O Noah! thou hast disputed with us, and
meanest among us, in judgment immature: Nor do we (much) hast thou prolonged the dispute with us: now
see in you (all) any merit above us: in fact we thing ye bring upon us what thou threatenest us with, if thou
are liars!"(1518) speakest the truth!?"(1525)
1518 The Unbelievers were impelled by three powerful human motives of evil to 1525 To Noah's address the worldly Chiefs give a characteristic reply. In its
resist Grace: (1) jealousy of other men; they said, "Why, you are no better than aggressive spirit it is the very antithesis of the gentle remonstrances of Noah.
136
Because he had gently and patiently argued with them, they impatiently accuse being the worldly ones looked down on the Believers as they always do; but the
him of "disputing with them" and "prolonging the dispute". They are unable to deal Believers relied on Allah, and pitied their critics for knowing no better!-for their
with his points. So they arrogantly throw out their challenge, which is a compound arrogance was really ridiculous.
of hectoring insolence, unreasoning skepticism, and biting irony. "You foretell
disaster to us if we don't mend our ways! Let us see you bring it on! Now, if you 39."But soon will ye know who it is on whom will
please! Or shall we have to call you a liar?"
descend a penalty that will cover them with shame,-
33. He said: "Truly, Allah will bring it on you if He wills,- on whom will be unloosed a penalty lasting:"
and then, ye will not be able to frustrate it!(1526) 40. At length, behold! there came Our command, and the
1526 To the blasphemous challenge addressed to Noah his only answer could be: fountains of the earth(1533) gushed forth! We said:
"I never claimed that I could punish you. All punishment is in the hands of Allah, "Embark therein, of each kind two, male and
and He knows best when His punishment will descend. But this I can tell you! His
punishment is sure if you do not repent, and when it comes, you will not be able
female,(1534) and your family - except those against
to ward it off!" whom the word has already gone forth,-(1535) and
the Believers." but only a few believed with him.
34."Of no profit will be my counsel to you, much as I 1533 Far al tannur. Two interpretations have been given: (1) the fountains or the
desire to give you (good) counsel, if it be that Allah springs on the surface of the earth bubbled over or gushed forth; or (2) the oven
willeth to leave you astray:(1527) He is your Lord! (of Allah's Wrath) boiled over. The former has the weight of the best authority
and to Him will ye return!" behind it and I prefer it. Moreover, the same phrase occurs in 23:27 , where it is a
clause coordinated (as here) with the coming of Allah's Command. These two
1527 But Noah's heart bleeds for his people. They are preparing their own passages may be compared with 54:11-12, where it is said that water poured forth
undoing! All his efforts are to be vain! Obstinate as they are, Allah's grace must be from the skies and gushed forth from the springs. This double action is familiar to
withdrawn, and then who can help them, and what use is any counsel? But again anyone who has seen floods on a large scale. The rain from above would saturate
he will try to remind them of their Lord, and turn their face to Him. For their the great Ararat Plateau, and give great force to the springs and fountains in the
ultimate return to His Judgement Seat is certain, to answer for their conduct. valley of the Tigris below.
1534 Zawjayn: the dual number refers to the two individuals in each pair of
35. Or do they say, "He has forged it"? Say: "If I had opposite sexes. Some of the most authoritative Commentators (e.g., Imam Razi)
forged it, on me were my sin! and I am free of the sins construe it in this sense, though others construe it to mean two pairs of each
of which ye are guilty!(1528) species.
1528 'The fine narrative of dramatic power is here interrupted by a verse which 1535 A disobedient and recalcitrant son (or step-son or grandson) of Noah is
shows that the story of Noah is also a parable for the time and the ministry of mentioned below ( 11:42 -43, 45-46). A member of the family, who breaks away
Muhammad, the Prophet. The wonderful force and aptness of the story cannot be from the traditions of the family in things that matter, ceases to share in the
denied. The enemy therefore turns and says, "Oh! but you invented it!" The privileges of the family.
answer is, "No! but it is Allah's own truth! You may be accustomed to dealing in
falsehoods, but I protest that T am free from such sins." The place of this verse 41.So he said: "Embark ye on the Ark, In the name of
here corresponds to the place of verse 49 at the end of the next Section. While
Allah, whether it move or be at rest! For my Lord is, be
understanding this verse to refer to al Mustafa, as most of the accepted
Commentators understand it, it is possible also, I think, to read it into the story of sure, Oft-Forgiving, Most Merciful!"
Noah, for all Prophets have similar spiritual experiences.
42. So the Ark floated with them on the waves
36.It was revealed to Noah: "None of thy people will (towering) like mountains,(1536) and Noah called out
believe(1529) except those who have believed to his son, who had separated himself (from the rest):
already! So grieve no longer over their (evil) deeds. "O my son! embark with us, and be not with the
unbelievers!"
1529 The story of Noah is resumed. A point was reached, when it was clear that
there was no hope of saving the sinners, who were courting their own destruction. 1536 The simile of mountains applies to the waves, which were mountain high-
It was to be a great Flood. So Noah was ordered to construct a great Ark or Ship, literally, for the peaks were being submerged.
not a sailing ship, but a heavy vessel to remain afloat in the Flood, so that the
righteous could be saved in it. 43. The son replied: "I will betake myself to some
mountain:(1537) it will save me from the water."
37. "But construct an Ark under Our(1530) eyes and Our Noah said: "This day nothing can save, from the
inspiration, and address Me no (further) on behalf of
command of Allah, any but those on whom He hath
those who are in sin: for they are about to be
mercy! "And the waves came between them, and the
overwhelmed (in the Flood)."
son was among those overwhelmed in the Flood.
1530 It was to be built under the special instructions of Allah, to serve the special
1537 The Unbelievers refuse to believe in Allah, but have great faith in material
purpose it was intended to serve.
things! This young man was going to save himself on mountain peaks, not
knowing that the peaks were themselves being submerged.
38. Forthwith he (starts) constructing the Ark: Every
time that the chiefs of his people passed by him, they 44.Then the word went forth:(1538) "O earth! swallow
threw ridicule on him.(1531) He said: "If ye ridicule up thy water, and O sky! Withhold (thy rain)!" and the
us now, we (in our turn) can look down on you with water abated, and the matter was ended. The Ark
ridicule likewise!(1532) rested on Mount(1539) Judi, and the word went forth:
1531 The ridicule of the sinners, from their own point of view, was natural. Here "Away with those who do wrong!"
was a preacher turned carpenter! Here was a plain in the higher reaches of the
1538 A wonderful passage. The whole picture is painted in just a few words. The
Mesopotamian basin, drained by the majestic Tigris, over 800 to 900 miles from
chain of material facts are linked together, not only in their relations to each other,
the sea (the Persian Gulf ) in a straight line! Yet he talks of a flood like the Sea! All
but also in their relation to the spiritual forces (hat control them, and the spiritual
material civilisations pride themselves on their Public Works and their drainage
consequences of Sin and wrongdoing. The drowning in the material sense was the
schemes. And here was a fellow relying on Allah! But did not their narrow pride
last part of the Penalty. A whole new world came into existence after the Deluge.
seem ridiculous also to the Prophet of Allah! Here were men steeped in sin and
(R).
insolence! And they pit themselves against the power and the promise of Allah! I
Truly a contemptible race is man! 1539 Let us get a little idea of the geography of the place. The letters JiM, Ba', and
Kaf are philologically interchangeable, and J udi, Gudi", Kudi are sounds that can
1532 The Arabic Aorist may be construed either by the present tense or the
pass into each other. There is no doubt that the name is connected with the name
future tense, and both make good sense here. Following Zamakhshari, I construe
"Kurd", in which the letter ris a later interpolation, for the oldest Sumerian records
in the present tense, because the future is so tragic for the sinners. For the time
name a people called Kuti or Gutu as holding the middle Tigris region not later
137
than 2000 B.C. (see E.B., Kurdistan). That region comprises the modern Turkish have no other god but Him.(1545) (Your other gods)
district of Bohtan, in which Jabal Judi is situated (near the frontiers of modern
ye do nothing but invent!
Turkey , modern Iraq , and modern Syria ), and the town of Jazirah ibn 'Umar,
(on the present Turco-Syrian frontier), and it extends into Iraq and Iran . The 1545 Cf. the story of Hud the Messenger to the 'Ad People, in 7:65-72. There the
great mountain mass of the Ararat plateau dominates this district. This mountain argument was how other Peoples treated their prophets as the Makkans were
system "is unique in the Old World in containing great sheets of water that are treating al Mustafa. Here we see another point emphasised: the insolence of 'Ad in
bitter lakes without outlets, Lake Van and Lake Urumiya being the chief (E.B., obstinately adhering to false gods after the true God had been preached to them,
Asia). Such would be the very region for a stupendous Deluge if the usual scanty Allah's long-suffering grace to them, and finally Allah's justice in bringing them to
rainfall were to be changed into a very heavy downpour. A glacier damming of book while the righteous were saved.
Lake Van in the Ice Age would have produced the same result. The region has
many local traditions connected with Noah and the Flood. The Biblical legend of The locality in which 'Ad flourished is indicated in n. 1040 to 7:65.
Mount Ararat being the resting place of Noah's Ark is hardly plausible, seeing that
the highest peak of Ararat is over 16,000 feet high. If it means one of the lower 51. "O my people! I ask of you no reward for this
peaks of the Ararat system, it agrees with the Muslim tradition about Mount Judi
(or Gudi), and this is in accordance with the oldest and best local traditions. These
(Message). My reward is from none but Him who
traditions are accepted by J osephus, by the Nestorian Christians, and indeed by created me: Will ye not then understand?
all the Eastern Christians and Jews, and they are the best in touch with local
traditions. See (Viscount) J Bryce. " Transcaucasia and Ararat" 4th ed., 1896, p. 52. "And O my people! Ask forgiveness of your Lord, and
216. turn to Him (in repentance): He will send you the
skies(1546) pouring abundant rain, and add strength
45. And Noah called upon his Lord, and said: "O my Lord! to your strength:(1547) so turn ye not back in sin!"
surely my son is of my family! and Thy promise is true,
and Thou art the justest of Judges!" 1546 The beautiful metaphor about the skies coming down with rain has been
obscured unnecessarily in most translations. The country of 'Ad was an arid
country, and rain was the greatest blessing they could receive. We can imagine this
46. He said: "O Noah! He is not of thy family:(1540) For being said in a time of famine, when the people performed all sorts of
his conduct is unrighteous. So ask not of Me that of superstitious rites and invocations instead of turning to the true God in faith and
which thou hast no knowledge! I give thee counsel, repentance. Further, when we remember that there were, in this tract in ancient
lest thou act like the ignorant!" times, dams like that at Ma'rib, for the storage of rain water, the effect is still
further heightened in pointing to Allah's care and mercy in His dealing with men.
1540 See n. 5135 above. Like all Prophets of Allah, Noah was kind-hearted, but
he is told that there can be no compromise with evil. And Noah acknowledges the 1547 Adding strength to strength may refer to an increase of population, as some
reproof. There was a wife of Noah, who was also an unbelieving woman (66:10), Commentators think. While other parts of Arabia were sparsely populated, the
and she suffered the fate of Unbelievers. irrigated lands of 'A d supported a comparatively dense population and added to
their natural strength in the arts of peace and war. But the term used is perfectly
general. They were a powerful people in their time. If they obeyed Allah and
47. Noah said: "O my Lord! I do seek refuge with Thee, followed the law of righteousness, they would be still more powerful, for
lest I ask Thee for that of which I have no knowledge. "righteousness exalteth a nation."
And unless thou forgive me and have Mercy on me, I
should indeed be lost!"(1541) 53.They said: "O Hud! No Clear (Sign) that hast thou
1541 Noah, in his natural affection and respect for ties of relationship, was
brought us, and we are not the ones to desert our
overcome with human weakness in wishing to reverse the law of spiritual Justice. It gods on thy word! Nor shall we believe in thee!(1548)
was not sin but ignorance. His ignorance was corrected by divine inspiration, and
1548 The argument of the Unbelievers is practically this: "We are not convinced
he immediately saw the full Truth, acknowledged his error, and asked for Allah's
by you; we don't want to be convinced: we think you are a liar—or perhaps a fool!"
forgiveness and mercy. This is the standard set for us all.
(See next verse).
48. The word came: "O Noah! Come down (from the Ark) 54. "We say nothing but that (perhaps) some of our gods
with peace from Us, and blessing on thee and on some may have seized thee(1549) with imbecility." He said:
of the peoples (who will spring) from those with thee: "I call Allah to witness, and do ye bear witness, that I
but (there will be other) peoples to whom We shall am free from the sin of ascribing, to Him,
grant their pleasures(1542) (for a time), but in the
end will a grievous penalty reach them from 1549 See n. 1548 above. Continuing their argument, the Unbelievers make a show
of making all charitable allowances for Hud, but in reality cut him to the quick by
Us."(1543)
bringing in their false gods. "To be quite polite," said they, "we will not say that you
1542 Cf. 2:126. are exactly a liar! Perhaps you have been touched with imbecility! Ah yes! You rail
against what you call our false gods! Some of them have paid you out, and made
1543 Those who truly seek Allah's light and guidance and sincerely bend their will you a fool! Ha! ha!" This mockery is even worse than their other false accusations.
to His Will are freely admitted to Allah's grace. Notwithstanding any human For it sets up false gods against the One True God, even in dealing with Hud. So
weaknesses in them, they are advanced higher in the spiritual stage on account of Hud replies, with spirit and indignation: "At least keep Allah's name out of your
their Faith, Trust, and Striving after Right. They are given Allah's Peace, which futile talk! You know as well as I do, that I worship the One True God! You
gives the soul true calmness and strength, and all the blessings that flow from pretend that your false gods can smite a true Prophet of Allah! I accept the
spiritual life. This was given not only to Noah and his family but to all the challenge. Scheme and plot against me as you may, all of you-you and your gods!
righteous people who were saved with him. And their descendants were also See if you have any power! I ask for no quarter from you! My trust is in Allah."
promised those blessings on condition of righteousness. But some of them fell
from grace, as we know in history. Allah's grace is not a social or family privilege.
Each people and each individual must earnestly strive for it and earn it.
55."Other gods as partners! so scheme (your worst)
against me, all of you, and give me no respite.(1550)
49. Such are some of the stories of the unseen, which We 1550 Cf. 7:195 and n. 1168.
have revealed unto thee: before this, neither thou nor
thy people knew them. So persevere patiently: for the 56. "I put my trust in Allah, My Lord and your Lord! There
End is for those who are righteous.(1544) is not a moving creature, but He hath grasp of its
forelock.(1551) Verily, it is my Lord that is on a
1544 Cf. n. 1528 to 9:35. The sum of the whole matter is that the righteous, who
work for Allah and their fellow-men, may be traduced, insulted, and persecuted. straight Path.(1552)
But they will be sustained by Allah's Mercy. They must go on working patiently, 1551 Grasp of the forelock: an Arabic idiom, referring to a horse's forelock. The
for the End will all be for them and their Cause. man who grasps it has complete power over the horse, and for the horse the
forelock is as it were the crown of his beauty, the sum of his power of self-
50.To the Ád People (We sent) Hud, one of their own assertion. So Allah's power over all creatures is unlimited and no one can
brethren. He said: "O my people! worship Allah. ye withstand His decree. Cf. 96:15-16.
138
1552 That is, the standard of all virtue and righteousness is in the Will of Allah, privilege and a champion of the rights of humanity on Allah's free earth by the
the Universal Will that controls all things in goodness and justice. You are on a symbol of the she-camel: see n. 1044 to 7:73.
crooked Path. Allah's Path is a straight Path.
63. He said: "O my people! do ye see? if I have a Clear
57."If ye turn away,- I (at least) have conveyed the (Sign) from my Lord and He hath sent Mercy unto me
Message with which I was sent to you. My Lord will from Himself,- who(1559) then can help me against
make another people to succeed you, and you will not Allah if I were to disobey Him? What then would ye
harm Him(1553) in the least. For my Lord hath care add to my (portion) but perdition?
and watch over all things."
1559 "Allah has been good to me and bestowed on me His light and the
1553 Hud was dealing with a people of pride and obstinate rebellion. He tells inestimable privilege of carrying His mission to you. Don't you see that if I fail to
them that their conduct will only recoil on themselves. It can do no harm to Allah carry out His mission, I shall have to answer before Him? Who can help me in
or in any way frustrate the beneficent Plan of Allah. He will only put some other that case? The only thing which you can add to my misfortunes would be total
people in their place to carry out His Plan. That Plan is referred to in the next perdition in the spiritual world." Cf. 11:28 .
sentence as "care and watch" over all his Creation.
64. "And O my people! This she-camel of Allah is a
58. So when Our decree issued, We saved Hud and those symbol to you:(1560) leave her to feed on Allah's
who believed with him, by (special) Grace(1554) from (free) earth, and inflict no harm on her, or a swift
Ourselves: We saved them from a severe penalty. penalty will seize you!"
1554 A few just men might suffer for the iniquities of the many. But Allah's Plan is 1560 Salih does not merely take up a negative attitude, he puts forward the she-
perfect and eventually saves His own people by special Grace, if they have Faith camel as a Symbol: see n. 1044 to 8:73. "Give up your selfish monopoly. Make
and Trust in Him. Allah's gifts on this free earth available to all. Give the poor their rights, including
grazing rights on common lands. Show your penitence and your new attitude by
59. Such were the Ád People: they rejected the Signs of leaving this she-camel to graze freely. She is a Symbol, and therefore sacred to
their Lord and Cherisher; disobeyed His messengers; you." But their only reply was to defy the appeal and hamstring the camel. And so
they went the way of all sinners—to total perdition.
And followed the command of every powerful,
obstinate Transgressor.(1555) 65.But they did ham-string her. So he said: "Enjoy
1555 Instead of following the beneficent Lord who cherished them, they followed yourselves in your homes for three days:(1561) (Then
ever)' rebel against Allah's Law, if he only obtained a little power to dazzle them, will be your ruin): (Behold) there a promise not to be
(Cf. 14:15 ).
belied!"
60. And they were pursued by a Curse in this life,- and on 1561 Just three days' time for further thought and repentance! But they paid no
the Day of Judgment. Ah! Behold! for the Ád rejected heed. A terrible earthquake came by night, preceded by a mighty rumbling blast
(probably volcanic), such as is well-known in earthquake-prone areas. It came by
their Lord and Cherisher! Ah! Behold! removed (from night and buried them in their own fortress homes, which they thought such
sight) were Ád the people of Hud! places of security! The morning found them lying on their faces hidden from the
light How the mighty were brought low!.
61. To the Thamud People (We sent) Salih, one of their
own brethren.(1556) He said: "O my people! Worship 66.When Our Decree issued, We saved Salih and those
Allah. ye have no other god but Him. It is He Who hath who believed with him, by (special) Grace from
produced you(1557) from the earth and settled you Ourselves -(1562) and from the Ignominy of that day.
therein: then ask forgiveness of Him, and turn to Him For thy Lord - He is the Strong One, and able to
(in repentance): for my Lord is (always) near, ready enforce His Will.
to answer." 1562 Cf. 11:58 above and n. 1554. For 'Aziz, see n. 2818 to 21:40 .
1556 The story of Salih and the Thamud people has been told from another
point of view in 7:73-79. The difference in the point of view there and here is the 67. The(mighty) Blast(1563) overtook the wrong-doers,
same as in the story of Hud: see n. 1545. to 11:50 . Note how the story now is the and they lay prostrate in their homes before the
same, and yet new points and details are brought out to illustrate each new
argument. Note, also, how the besetting sin of 'Ad—pride and obstinacy—is morning,-
distinguished from the besetting sin of Thamud— the oppression of the poor, as 1563 Cf. 7:78 and n. 1047-also n. 1561 above.
illustrated by the test case and symbol of the she-camel: see n. 104-4 to 7:73. All
sin is in a sense pride and rebellion; yet sins take particular hues in different
circumstances, and these colours are brought out as in a most artistically painted 68.As if they had never dwelt and flourished there. Ah!
picture—with the greatest economy of words and the most piercing analysis of Behold! for the Thamud rejected their Lord and
motives. For the locality and history of Thamud, see n. 1043 to 7:73. Cherisher! Ah! Behold! removed (from sight) were the
1557 For Ansha 'a as a process of creation see n. 923 to 6:98 and the further Thamud!(1564)
references given there. As to his body, man has been produced from earth or clay, 1564 Cf. 11:60 above, and 11:94-95.
and his settlement on earth is a fact of his material existence. Therefore we must
conform to all the laws of our physical being, in order that through our life on this
earth we may develop that higher Life which belongs to the other part of our 69. There came Our messengers to Abraham with glad
being, our spiritual heritage. Through the use we make of our health, of our tilth, tidings. They said, "Peace!" He answered, "Peace!"
of our pastures, of material facts of all kinds, will develop our moral and spiritual and hastened to entertain them with a roasted
nature. calf.(1565)
62. They said: "O Salih! thou hast been of us! a centre of 1565 According to the sequence of Surah 7, the next reference should be to the
story of Lut, and that story commences at 11:77 below, but it is introduced by a
our hopes(1558) hitherto! dost thou (now) forbid us brief reference to an episode in the life of his uncle Abraham, from whose seed
the worship of what our fathers worshipped? But we sprang the peoples to whom Moses, Jesus, and Muhammad al Mustafa were sent
are really in suspicious (disquieting) doubt as to that with the major Revelations. Abraham had by this time passed through the fire of
to which thou invitest us." persecutions in the Mesopotamian valleys; he had left behind him the ancestral
idolatry of Ur of the Chaldees; he had been tried and he had triumphed over the
1558 Salih's life with his people had been so righteous (like that of al Amin in later persecution of Nimrud; he had now taken up his residence in Canaan, from which
times) that he might have been chosen leader or king if he had only conformed to his nephew Lot (Lut) was called to preach to the wicked Cities of the Plain east of
their superstitions and supported their sins. But he was born for a higher mission— the Dead Sea which is itself called Bahr Lut Thus prepared and sanctified, he was
that of a preacher of truth and righteousness and an ardent opponent of selfish now ready to receive the Message that he was chosen to be the progenitor of a
139
great line of Prophets, and the Message is now referred to, (see also 29:31-35).
Can we localise Nimrud ? If local tradition in place-names can be relied upon, this
76.O Abraham! Seek not this. The decree of thy Lord
king must have ruled over the tract which includes the modern Nimrud , on the hath gone forth: for them there cometh a penalty that
Tigris, about twenty miles south of Mosul . This is the site of Assyrian ruins of cannot be turned back!(1573)
great interest, but the rise of Assyria as an Empire was of course much later than
the time of Abraham. The Assyrian city was called Kalakh (or Calah ), and 1573 This is a sort of prophetic apostrophe. 'All your care and sympathy are
archaeological excavations carried out there have yielded valuable results, which useless, O Abraham! All your warning, O Lut, will be unheeded! Alas! they are so
are however irrelevant for our Commentary. deep in sin that nothing will reclaim them!' This is illustrated in verse 79 below.
And now we proceed to Lut and how he was dealt with by the wicked.
70.But when he saw their hands went not towards the
(meal), he felt some mistrust of them, and conceived
77.When Our messengers came to Lut, he was grieved
a fear of them.(1565-A) They said: "Fear not: We have on their account and felt himself powerless (to
been sent against the people of Lut."(1566) protect) them. He said: "This is a distressful
day."(1574)
1565-
1565-A Abraham received the strangers with a salutation of Peace, and
immediately placed before them a sumptuous meal of roasted calf. The strangers 1574 The story of Lot, as referred to in 7:80-84, laid emphasis on the rejection of
were embarrassed. They were angels and did not eat. If hospitality is refused, it Lot 's mission by men who practised unnatural abominations. See n. 1049 to 7:80.
means that those who refuse it meditate no good to the would-be host. Abraham Here the emphasis is laid on Allah's dealings with men-in mercy for true spiritual
therefore had a feeling of mistrust and fear in his mind, which the strangers at service and in righteous wrath and punishment for those who defy the laws of
once set at rest by saying that their mission was in the first place to help Lut as a nature established by Him; also, on men's dealings with each other and the
warner to the Cities of the Plain. But in the second place they had good news for contrast between the righteous and the wicked who respect no laws human or
Abraham: he was to be the father of great peoples! (Cf. 51:24-28). (R). divine,
1566 The people of Lut means the people to whom Lut was sent on his mission
of warning, the people of the wicked Cities of the Plain, Sodom and Gomorrah .
78.And his people came rushing towards him, and they
had been long in the habit of practising abominations.
71. And his wife was standing (there), and she He said: "O my people! Here are my daughters: they
are purer for you (if ye marry)!(1575) Now fear Allah,
laughed:(1567) But we gave her glad tidings of Isaac,
and cover me not with shame about my guests! Is
and after him, of Jacob.
there not among you a single right-minded man?"
1567 The narrative is very concise, and most of the details are taken for granted.
We may suppose that the angels gave the news first to Abraham, who was already, 1575 The Biblical narrative suggests that the daughters were married and their
according to Gen. 21:5, a hundred years of age, and his wife Sarah was not far husbands were close by (Gen. 19:14) and that these same daughters afterwards
short of ninety (Gen. 17:7). She was probably screened. She could hardly believe committed incest with their father and had children by him (Gen. 19:31). The
the news. In her scepticism (some say in her joy) she laughed. But the news was Holy Qur'an nowhere suggests such abominations. Some Commentators suggest
formally communicated to her that she was to be the mother of Isaac, and through that "my daughters" in the mouth of a venerable man like Lut, the father of his
Isaac, the grandmother of Jacob. Jacob was to be a fruitful tree, with his twelve people, may mean any young girls of those Towns. "My son" (waladi ) is still a
sons. But, hitherto, Abraham had had no son by her, and Sarah was past the age common mode of address in Arabic-speaking countries when an elderly man
of childbearing. "How could it be?" she thought. (R). addresses a young man.
72.She said: "Alas for me!(1568) shall I bear a child, 79. They said: "Well dost thou know we have
no need of
seeing I am an old woman, and my husband here is an thy daughters: indeed thou knowest quite well what
old man? That would indeed be a wonderful thing!" we want!"
1568 This is as much a sigh of past regrets as of future wistfulness! 80. He said: "Would that I had power to suppress you or
that I could betake myself to some powerful
73. They said: "Dost thou wonder at Allah's decree? The support."(1576)
grace of Allah and His blessings on you, o ye people of
the house!(1569) for He is indeed worthy of all praise, 1576 Lut seemed helpless in the situation in which he found himself-alone against
a rabble of people inflamed with evil passions. He wished he had had the strength
full of all glory!"(1570) to suppress them himself or had had some powerful support to lean on! But the
1569 Ahl al bayt = people of the house, a polite form of addressing the wife and powerful support was there, though he had not realised it till then. It was the
members of the family. Blessings are invoked on the whole family. support of Allah. His guests were not ordinary men, but Angels who had come to
test the people before they inflicted the punishment. They now declared
1570 This little episode of Abraham's life comes on fitly as one of the illustrations themselves, and gave him directions to get away before the morning, when the
of Allah's wonderful providence in His dealings with man. Abraham had had a punishment would descend on the doomed Cities of the Plain.
tussle with his father on behalf of Truth and Unity (6:74); he had travelled to far
countries, and was now ready to receive his great mission as the fountainhead of 81. (The Messengers) said: "O Lut! We are Messengers
prophets in his old age. Humanly speaking it seemed impossible that he should
have a son at his age, and yet it came to pass and became a cornerstone of sacred from thy Lord! By no means shall they reach thee! now
history. travel with thy family while yet a part of the night
remains, and let not any of you look back: but thy
74.When fear had passed from (the mind of) Abraham wife(1577) (will remain behind): To her will happen
and the glad tidings(1571) had reached him, he began what happens to the people. Morning is their time
to plead with us for Lut´s people. appointed: Is not the morning nigh?"
1571 Glad-tidings: not only that he was to have a son, but that he was to be a 1577 Even in Lot 's household was one who detracted from the harmony of the
fountainhead of prophets. So he now begins to plead at once for the sinful people family. She was disobedient to her husband, and he was here obeying Allah's
to whom Lut was sent as a warner. Command. She looked back and shared the fate of the wicked inhabitants of the
Cities of the Plain: see also 66:10. The Biblical narrative suggests that she was
75. For Abraham was, without doubt, forbearing (of turned in to a pillar of salt (Gen. 19:26).
faults), compassionate, and given to look to

82. When Our Decree issued, We turned (the cities)
Allah.(1572)
upside down, and rained down on them
1572 Like al Mustafa, Abraham had three qualities in a pre-eminent degree, brimstones(1578) hard as baked clay,(1579) spread,
which are here mentioned: (1) he was long-suffering with other people's faults; (2) layer on layer,-
his sympathies and compassion were very wide; and (3) for every difficulty or
trouble he turned to Allah and sought Him in prayer. 1578 Cf. 7:84 and n. 1052, and 51:33-34.
140
1579 Sijjil, a Persian word Arabicised, from Sang-o-gil, or Sang-i-gil, stone and 1586 It is the say of selfish and material minded people (1) to scoff at spiritual
clay, or hard as baked clay, according to the Qamus. Sodom and Gomorrah were things like prayer and worship and (2) to hug their own property rights as if there
in a tract of hard, caky, sulphurous soil, to which this description well applies. Cf. were not other rights even greater than those of property!
51:33, where the words are "stones of clay" (hijarah min tin) in connection with the
same incident. On the other hand, in 105:4, the word Sijjil is used for pellets of 1587 They grow sarcastic against Shu'ayb. In effect they say: "You are a fine man!
hard-baked clay in connection with Abraha and the Companions of the Elephant. You teach us that we must be kind and forbearing with other people's faults, and
now get at what you call our sins! You think you are the only right-minded man!"
83.Marked as from thy Lord:(1580) Nor are they(1581)
ever far from those who do wrong!
88. He said: "O my people! see ye whether I have a Clear
(Sign) from my Lord, and He hath given me
1580 If we take the words literally, they would mean that the showers of sustenance (pure and) good(1588) as from Himself? I
brimstones were marked with the destiny of the wicked as decreed by Allah. But
wish not, in opposition to you, to do that which I
would it not be better to take them figuratively, to mean that the shower of
brimstones was especially appointed in Allah's Decree or Plan to mark the forbid you to do. I only desire (your) betterment to
punishment for the crimes of Sodom and Gomorrah ? the best of my power; and my success (in my task)
can only come from Allah. In Him I trust, and unto
1581 They: Arabic, h iya: some Commentators take the pronoun to refer to the
wicked cities so destroyed: the meaning then would be: those wicked cities were Him I look.
not so different from other cities that do wrong, for they would all suffer similar 1588 Shu'ayb's answer is gentle and persuasive. First, he would ask them not to fly
punishment! Perhaps it would be better to refer "they" to the stones of punishment into a passion but satisfy themselves that he had a mission from Allah, and was
by a metonymy for "punishment": 'punishment would not be far from any people working in the discharge of his mission: he was not merely finding fault with them.
that did wrong.' Secondly, though he was a poor man, he asked them to note that he was happy
and comfortable: Allah had given him good sustenance t material and spiritual, as
84. To the Madyan People(1582) (We sent) Shuáib, one from Himself, though he did not resort to the sort of tricks which they considered
of their own brethren: he said: "O my people! worship necessary for their prosperity. Thirdly, if he forbade them anything he wished to
apply the same standards to himself. Fourthly, all the advice which he is giving
Allah. Ye have no other god but Him. And give not them is for their own good, which he desires to advance to the utmost of his
short measure or weight: I see you in powers. Fifthly, he is humble for himself; he would not set himself up to be their
prosperity,(1583) but I fear for you the penalty of a teacher or guide, or expect to be obeyed; the success of any of his efforts on their
day that will compass (you) all round. behalf must come from Allah's grace; will they not therefore turn to Allah, so mat
Allah's grace can heal them?
1582 Cf. 7:85-93. The location of Madyan is explained in n. 1053 to 7:85 and the
chronological place of Shu'ayb in n. 1064 to 7:93. The point of the reference here 89. "And O my people! let not my dissent (from
is different from that in S. 7. Here the emphasis is on Allah's dealings with men
and men's crooked and obstinate ways: there the emphasis was rather on their you)(1589) cause you to sin, lest ye suffer a fate
treatment of their Prophet, thus throwing light on some of the sins of the Makkans similar to that of the people of Noah or of Hud or of
in later times. Salih, nor are the people of Lut far off from
1583 The Midianites were a commercial people, and their besetting sin was you!(1590)
commercial selfishness and fraudulent dealings in weights and measures. Their 1589 Finally, Shu'ayb appeals to them as man to man. "Because I differ from you,
Prophet tells them that that is the surest way to cut short their "prosperity", both in do not think I do not love you or feel for you. Let it not drive you into obstinacy
the material and the spiritual sense. When the Day of Judgement comes, it will and sin. I see things that you do not. My vision takes in the fate of previous
search out their dealings through and through: "it will compass them all round," generations who sinned, and perished on account of their sins. Turn therefore to
and they will not be able to escape them, however much they may conceal their Allah in repentance."
frauds in this world.
1590 The generation of Lut was not far off from the generation of Shu'ayb
85. "And O my people! give just measure and weight, nor chronologically, if Shu'ayb was only in the fourth generation from Abraham (see n.
1064 to 7:93). Nor was its habitat geographically far from that of Shu'ayb, as the
withhold from the people the things that are their Midianites wandered about from the Sinai Peninsula to the Jordan valley (seen.
due:(1584) commit not evil in the land with intent to 1053 to 7:85).
do mischief.
1584 Both Plato and Aristotle define justice as the virtue which gives everyone his 90. "But ask forgiveness of your Lord, and turn unto Him
due. From this point of view Justice becomes the master virtue, and includes most (in repentance): For my Lord is indeed full of mercy
other virtues. It was the lack of this that ruined the Midianites. Their selfishness and loving-kindness."
was "intent on mischief," i.e., spoiling other people's business by not giving them
their just dues. 91. They said: "O Shuáib! much of what thou sayest we
do not understand!(1591) In fact among us we see
86. "That which is left you by Allah is best for you,(1585) that thou hast no strength! Were it not for thy family,
if ye (but) believed! but I am not set over you to keep
we should certainly have stoned thee! for thou hast
watch!"
among us no great position!"(1592)
1585 Allah's Law does not require that a man should deprive himself of the things
that are necessary for his own well-being and development. If he follows Allah's 1591 Spiritual things are easy to understand if we bring the right mind in them.
But those who are contemptuous of them deliberately shut their eyes to Allah's
Law, what is left him after he renders to others their just dues will be not only
enough, but will be the best possible provision for his own physical and spiritual Signs, and then pretend in their superior arrogance that they are 'quite beyond
them'!
growth. Even the kindness and consideration which Allah's Law inculcates are in
the best interests of the man's own soul. But of course the kindness and 1592 What they do understand is brute strength. They practically say: "Don't you
consideration must be spontaneous. It must flow from the man's own will, and see that we have all the power and influence, and you, Shu'ayb, are only a poor
cannot be forced on him by the Teachers who come from Allah to show him the Teacher? We could stone you or imprison you or do what we like with you!
way. Thank us for our kindness that we spare you-for the sake of your family. It is
more than you yourself deserve!"
87.They said: "O Shuáib! Does thy (religion of) prayer
command thee that we leave off the worship which 92.He said: "O my people! is then my family of more
our fathers practised, or that we leave off doing what consideration with you than Allah. For ye cast Him
we like with our property?(1586) truly, thou art the away behind your backs (with contempt). But verily
one that forbeareth with faults and is right- my Lord encompasseth on all sides all that ye
minded!"(1587) do!(1593)
1593 Cf. 8:47 .
141
93. "And O my people! Do whatever ye can: I will do (my 101. It was not We that wronged them: They wronged
part):(1594) Soon will ye know who it is on whom their own souls: the deities, other than Allah, whom
descends the penalty of ignominy; and who is a liar! they invoked, profited them no whit when there
and watch ye! for I too am watching with you!"(1595) issued the decree of thy Lord:(1603) Nor did they add
1594 Cf. 6:135 and n. 957, and 11:121.
aught (to their lot) but perdition!
1603 All false and fleeting shadows must vanish before the reality and
1595 If the wicked will continue to blaspheme and mock, what can the godly say
permanence of the decree of Allah. If we worshipped the false, we earned nothing
but this?-"Watch and wait! Allah's Plan works without fail! I have faith, and I too
but perdition.
will watch with you for its fulfilment" Cf. 10:102, and n. 1484.
94. When Our decree issued, We saved Shuáib and

102. Such is the chastisement of thy Lord when He
chastises communities in the midst of their wrong:
those who believed with him, by (special) mercy from
grievous, indeed, and severe is His chastisement.
Ourselves:(1596) But the (mighty) blast did seize the
wrong- doers, and they lay prostrate in their homes by 103.In that is a Sign for those who fear the penalty of
the morning,-
the Hereafter: that is a Day for which mankind will be
1596 Cf. 11:66 and 11:58 . n. 1554. gathered together: that will be a Day of
Testimony.(1604)
95. As if they had never dwelt and flourished
1604 Yawm mashhud: To suggest the comprehensive meaning of the Arabic I
there!(1597) Ah! Behold! How the Madyan were have translated, "a Day of Testimony". I proceed to explain the various shades of
removed (from sight) as were removed the Thamud! meaning implied: (1) a Day to which all testimony points from every quarter; (2) a
Day when testimony will be given before Allah's Judgement Seat, by all who are
1597 Cf. 11:67-68. The blast was probably the tremendous noise which
relevant witnesses, e.g., the Prophets that preached, the men or women we
accompanies volcanic eruptions.
benefited or injured, the angels who recorded our thoughts and deeds, or our
thoughts and deeds personified; (3) a Day which will be witnessed, i.e., seen by all,
96.And we sent Moses,(1598) with Our Clear (Signs) no matter how or where they died.
and an authority manifest,
1598 The story of Moses and Pharaoh is referred to in many places in the Qur'an,
104. Nor shall We delay it but for a term appointed.
each in connection with some special point to be illustrated. Here the point is that
Allah's dealings with man are in all things and at all times just. But man falls under 105. The day it arrives, no soul shall speak(1605) except
false leadership by deliberate choice and perishes along with his false leaders by His leave: of those (gathered) some will be
accordingly. In exercise of the intelligence and choice given him, man should be wretched and some will be blessed.(1606)
particularly careful to understand his own responsibilities and to profit from
Allah's Signs, so as to attain to Allah's Mercy and blessings. 1605 Speak: i.e., either in self-defence or in accusation of others or to intercede
for others, or to enter into conversation or ask questions, one with another. It will
97.Unto Pharaoh and his chiefs: but they followed the be a solemn Day, before the Great Judge of all, to whom everything will be known
and whose authority will be unquestioned. There will be no room for quibbling or
Command(1599) of Pharaoh and the command of equivocation or subterfuge of any kind, nor can anyone lay the blame on another
Pharaoh was no right (guide). or take the responsibility of another. Personal responsibility will be enforced
strictly.
1599 Pharaoh is the type of the arrogant, selfish, and false leader, who poses as a
power in rivalry with that of Allah. Such an attitude seems to attract unregenerate 1606 Shaqi (wretched) and Sa'id (blessed) have become almost technical
humanity, which falls a willing victim, in spite of the teaching and warning given by theological terms. They are explained in the four following verses.
the Prophets of Allah and the many moral and spiritual forces that beckon man
towards Allah's Grace.
106.Those who are wretched shall be in the Fire: There
98. He will go before his people on the Day of Judgment, will be for them therein (nothing but) the heaving of
and lead them into the Fire (as cattle are led to sighs and sobs:(1607)
water):(1600) But woeful indeed will be the place to 1607 The first word, Zafir, translated "sighs", is applied to one part in the process
which they are led! of the braying of an ass, when he emits a deep breath (Cf. 25:12). The second,
Shahiq, translated "sobs", is the other process in the braying of an ass, when he
1600 Awrada = to lead, as cattle, down to their watering place. The metaphor is draws in a long breath. This suggestion of an animal proverbial for his folly
apt. The true herdsman is trusted by his normal flock, and he leads them in the implies that the wicked, in spite of their arrogance and insolence in this world
heat of the day down to pleasant and cool watering places in order that they may below, will at last realise that they have been fools after all, throwing away their
slake their thirst and be happy. The false leader does the opposite: he takes them own chances whenever they got diem. In 67:7 the word Shahiq is applied to the
down to the fire of eternal misery! And yet men sin against their own intelligence, tremendous roaring intake or devouring of Hell-fire.
and follow the false leader like cattle without intelligence!
107.They will dwell therein(1608) for all the time that
99. And they are followed by a curse in this (life) and on the heavens and the earth endure, except as thy Lord
the Day of Judgment: and woeful is the gift which willeth: for thy Lord is the (sure) accomplisher of
shall be given (unto them)! what He planneth.
100. These are some of the stories of communities which 1608 Khalidin: This is the word which is usually translated "dwell forever" or
"dwell for aye". Here it is definitely connected with two conditions, viz: (1) as long
We relate unto thee: of them some are as the heavens and the earth endure, and (2) except as Allah wills. Some Muslim
standing,(1601) and some have been mown down (by theologians deduce from this the conclusion that the penalties referred to are not
the sickle of time).(1602) eternal, because the heavens and the earth as we see them are not eternal, and the
punishments for the deeds of a life that will end should not be such as will never
1601 Some are standing, like corn, which is ready to be reaped. Among the end. The majority of Muslim theologians reject this view. They hold that the
communities which remained was, and is, Egypt , although the Pharaoh and his heavens and the earth here referred to are not those we see now, but others that
wicked people have been swept away. The simile of standing corn also suggests will be eternal. They agree that Allah's Will is unlimited in scope and power, but
that at no time can any town or community expect permanency, except in the Law that it has willed that the rewards and punishments of the Day of Judgement will
of the Lord. be eternal. This is not the place to enter into this tremendous controversy.
1602 Nations grow and ripen and are mown down. If they disobeyed Allah, their
end is evil; if they were true and godly, their harvest was good. 108.And those who are blessed shall be in the Garden:
They will dwell therein(1609) for all the time that the
142
heavens and the earth endure, except as thy Lord when we commit ourselves to Allah before sleep. These are the five canonical
prayers of Islam, (Cf. n. 3521).
willeth: a gift without break.(1610)
1618 Those things that are good: in this context the words refer primarily to
1609 Exactly the same arguments apply as in the last note.
prayers and sacred thoughts, but they include all good thoughts, good words, and
1610 The felicity will be uninterrupted, unlike any joy or happiness which we can good deeds. It is by them that we keep away everything that is evil, whether
imagine in this life and which is subject to chances and changes, as our daily referring to the past, the present, or the future.
experience shows.
115. And be steadfast in patience; for verily Allah will not
109. Be not then in doubt as to what these men worship. suffer the reward of the righteous to perish.
They worship nothing(1611) but what their fathers
worshipped before (them): but verily We shall pay 116.Why were there not, among the generations before
them back (in full) their portion(1612) without (the you, persons possessed of balanced(1619) good
least) abatement. sense, prohibiting (men) from mischief in the earth -
except a few among them whom We saved (from
1611 Their worship is not based on any spiritual attitude of mind. They merely
follow the ways of their fathers. harm)?(1620) But the wrong-doers pursued the
enjoyment of the good things of life which were given
1612 Allah will take fully into account all their motives in such mummery as they them, and persisted in sin.
call worship, and they will have their full spiritual consequences in the future.
1619 Baqiyah: some virtue or faculty that stands assault and is lasting; balanced
110. We certainly gave the Book to Moses, but good sense that stands firm to virtue and is not dazzled by the lusts and pleasures
of this world, and is not deterred by fear from boldly condemning wrong if it was
differences arose therein: had it not been that a word fashionable or customary. It is leaders possessed of such character that can save a
had gone forth before from thy Lord, the matter would nation from disaster or perdition. The scarcity of such leaders-and the rejection of
have been decided(1613) between them, but they are the few who stood out-brought ruin among the nations whose example has already
in suspicious doubt concerning it.(1614) been set out to us as a warning. In 11:86 the word has a more literal meaning.
1613 Cf. 10:19 . Previous revelations are not to be denied or dishonoured 1620 The exceptional men of firm virtue would have been destroyed by the
because those who nominally go by them have corrupted and deprived them of wicked to whom they were an offence, had they not been saved by the Grace and
spiritual value by their vain controversies and disputes. It was possible to settle Mercy of Allah. Or perhaps, but for such grace, they might themselves have
such disputes under the flag, as it were, of the old Revelations, but Allah's Plan was succumbed to the evil around them, or been overwhelmed in the general calamity.
to revive and rejuvenate His Message through Islam, amongst a newer and
younger people, unhampered by the burden of age-old prejudices. 117. Nor would thy Lord be the One to destroy
1614 Cf. 11:62. There is always in human affairs the conflict between the old and communities for a single wrongdoing,(1621) if its
the new-the worn out system of our ancestors, and the fresh living spring of Allah's members were likely to mend.
inspiration fitting in with new times and new surroundings. The advocates of the
former look upon this latter not only with intellectual doubt but with moral 1621 There are different shades of interpretation for this verse. I follow Baydawi
suspicion, as did the People of the Book upon Islam, with its fresh outlook and in construing zulmin here as "a single wrong". He thinks that the wrong referred to
vigorous realistic way of looking at things. is shirk, or polytheism; Allah will not destroy for mere wrong belief if the conduct
is right. I am inclined to interpret it in more general terms. Allah is Long-Suffering
and Oft-Forgiving: He is too Merciful to destroy for a single wrong, if there is any
111.And, of a surety, to all will your Lord pay back (in hope of reclaiming the wrongdoers to repentance and amendment or right life. An
full the recompense) of their deeds: for He knoweth alternative interpretation is: "to destroy communities unjustly.". . .
well all that they do.(1615)
1615 Cf. 11:109 above, with which the argument is now connected by recalling the
118. If thy Lord had so willed, He could have made
characteristic word ("pay back") and leading to the exhortation (in the verses mankind(1622) one people: but they will not cease to
following) to stand firm in the right path freshly revealed. dispute.
1622 Cf. 10:19 . All mankind might have been one. But in Allah's Plan man was
112.Therefore stand firm (in the straight Path) as thou to have a certain measure of free will, and this made differences inevitable. This
art commanded,- thou and those who with thee turn would not have mattered if all had honestly sought Allah. But selfishness and
(unto Allah.; and transgress not (from the Path): for moral wrong came in, and people's disputations became mixed up with hatred,
He seeth well all that ye do. jealousy, and sin, except in the case of those who accepted Allah's grace, which
saved them. The object of their creation was to raise them up spiritually by Allah's
grace. But if they will choose the path of evil and fall into sin, Allah's decree must
113.And incline not to those who do wrong, or the Fire be fulfilled, and His justice will take its course. In the course of that justice Hell
will seize you; and ye have no protectors other than will be filled with men and spirits, such is the number of those who go astray.
Allah, nor shall ye be helped.
119.Except those on whom thy Lord hath bestowed His
114. And establish regular prayers at the two ends of the Mercy: and for this did He create them: and the Word
day(1616) and at the approaches of the night:(1617) of thy Lord shall be fulfilled: "I will fill Hell with jinns
For those things, that are good remove those that are and men all together."(1623)
evil:(1618) Be that the word of remembrance to those
1623 Cf. 7:18 and 7:179. If Satan and his evil spirits tempt men from the path of
who remember (their Lord): rectitude, the responsibility of the tempted, who choose the path of evil, is no less
1616 The two ends of the day: Morning and afternoon. The morning prayer is the than that of the tempters, and they will both be involved in punishment together
Fajr, after the light is up but before sunrise: we thus get up early and begin the day (see also 32:13).
with the remembrance of Allah and of our duty to Him. The early afternoon
prayer, Zuhr, is immediately after noon : we are in the midst of our daily life, and 120. All that we relate to thee of the stories of the
again we remember Allah. (R). messengers,- with it We make firm thy heart: in them
1617 Approaches of the night: Zulafun, plural of Zulfatun, an approach, there cometh to thee the Truth, as well as an
something near at hand. As Arabic has, like Greek, a dual number distinct from exhortation and a message of remembrance to those
the plural, and the plural number is used here, and not the dual, it is reasonable to who believe.(1624)
argue that at least three "approaches of the night" are meant. The late afternoon
prayer, 'Asr, can be one of these three, and the evening prayer, Maghrib, just after 1624 The stories of the Prophets in the Qur'an are not mere narratives or
sunset, can be the second. The early night prayer,' lsha' at supper time when the histories: they involve three things: (1) they teach the highest spiritual Truth; (2)
glow of sunset is disappearing, would be the third of the "approaches of the night", they give advice, direction, and warning, as to how we should govern our lives, and
(3) they awaken our conscience and recall to us the working of Allah's Law in
human affairs. The story of Joseph in the next Surah is an illustration in point.
143
121. Say to those who do not believe: "Do what ever ye affair (for decision): (1626)then worship Him, and put
can: We shall do our part;(1624-A) thy trust in Him: and thy Lord is not unmindful of
aught that ye do.
1624-A Cf. 11:93 and 6:135, n. 957. The worst that you can do will not defeat
1624-
Allah's plan; and as for us who believe, our obvious duty is to do our part as taught 1626 Cf. 2:210. There is nothing, secret or open, in our world or in Creation,
to us by Allah's revelation (see also 39:39). which does not depend ultimately on Allah's Will and Plan. Every affair goes back
to Him for decision. Therefore we must worship Him and trust Him. Worship
implies many things: e.g., (1) trying to understand His nature and His Will; (2)
122. "And wait ye! We too shall wait."(1625) realising His goodness and glory, and His working in us; as a means to this end,
1625 Cf. 11:93, n. 1595, and 10:102, n. 1484. If the wicked only wait, they will see (3) keeping Him in constant remembrance and celebrating His praise, to whom all
how Allah's Plan unfolds itself. As for those who believe, they are glad to wait in praise is due; and (4) completely identifying our will with His, which means
perfect confidence, because they know that Allah is good and merciful, as well as obedience to His Law, and service to Him and His creatures in all sincerity (see
just and true. also n. 172).
123. To Allah do belong the unseen (secrets) of the

heavens and the earth, and to Him goeth back every
12. Yusuf (Joseph)

In the name of Allah, Most youngest). At the time this story begins we may suppose that Joseph was about
seventeen years of age. The place where Jacob and his family and his flocks were
Gracious, Most Merciful. located was in Canaan, and is shown by tradition near modern Nablus (ancient
Shechem), some thirty miles north of Jerusalem . The traditional site of the well
into which Joseph was thrown by his brothers is still shown in the neighbourhood.
1. A.L.R.(1627) These are the Symbols(1628) (or 1633 Joseph was a mere lad of seventeen. But he was true and frank and
righteous; he was a type of manly beauty and rectitude. His father loved him
Verses) of the perspicuous Book.(1629) dearly. His half-brothers were jealous of him and hated him. His destiny was
1627 For the meaning of these mystic letters, see Introduction to S. 10. prefigured in the vision. He was to be exalted in rank above his eleven brothers
(stars) and his father and mother (sun and moon), but as the subsequent story
1628 Ayat Signs, Symbols, verses of the Qur'an. The Symbolic meaning is shows, he never lost his head, but always honoured his parents and repaid his
particularly appropriate here, as the whole of Joseph's story is a Sign or a Miracle— brothers' craft and hatred with forgiveness and kindness.
a working exposition of the Plan and Purpose of Allah.
1629 Cf. 5:15 , n. 716. The predominant meaning of Mubin here is: one that
5. Said (the father): "My (dear) little son! relate not thy
explains or makes things clear. vision to thy brothers, lest they concoct a plot against
thee:(1634) for Satan is to man an avowed
2. We have sent it down as an Arabic Qurán,(1630) in enemy!(1635)
order that ye may learn wisdom. 1634 The young lad Yusuf was innocent and did not even know of his brothers'
1630 Qur'an means: something (1) to be read, or (2) recited, or (3) proclaimed. It guile and hatred, but the father knew and warned him.
may apply to averse, or a Surah, or to the whole Book of Revelation (Cf. 16:103 1635 The story is brought up at once to its spiritual bearing. These brothers were
and 41:44). puppets in the hands of Evil. They allowed their manhood to be subjugated by
Evil, not remembering that Evil was the declared opposite or enemy of the true
3. We do relate unto thee the most beautiful of nature and instincts of manhood.
stories,(1631) in that We reveal to thee this (portion
of the) Qurán: before this, thou too was among those 6. "Thus will thy Lord choose thee and teach thee the
who knew it not. interpretation of stories(1636) (and events) and
perfect His favour to thee and to the posterity of Jacob
1631 Most beautiful of stories: see Introduction to this Surah. Eloquence consists
in conveying by a word or hint many meanings for those who can understand and - even as He perfected it to thy fathers Abraham and
wish to learn wisdom. Not only is Joseph's story "beautiful" in that sense; Joseph Isaac aforetime! for Allah is full of knowledge and
himself was renowned for manly beauty: the women of Egypt , called him a noble wisdom."(1637)
angel ( 12:31 ), and the beauty of his exterior form was a symbol of the beauty of
his soul. 1636 If Joseph was to be of the elect, he must understand and interpret Signs and
events aright. The imagination of the pure sees truths, which those not so
endowed cannot understand. The dreams of the righteous prefigure great events,
4. Behold! Joseph said to his father: "O my father!(1632) while the dreams of the futile are mere idle futilities. Even things that happen to us
I did see eleven stars and the sun and the moon: I are often like dreams. The righteous man receives disasters and reverses, not with
saw them prostrate themselves to me!"(1633) blasphemies against Allah, but with humble devotion, seeking to ascertain His
Will. Nor does he receive good fortune with arrogance, but as an opportunity for
1632 For the Parable all that is necessary to know about Joseph is that he was one doing good, to friends and foes alike. His attitude to histories and stories is the
of the Chosen Ones of Allah. For the story it is necessary to set down a few more same: he seeks the edifying material which leads to Allah.
details. His father was Jacob, also called Israel the son of Isaac, the younger son of
Abraham, (the elder son having been Isma'i1, whose story is told in 2:124-129). 1637 Whatever happens is the result of Allah's Will and Plan. And He is good
Abraham may be called the Father of the line of Semitic prophecy. Jacob had four and wise, and He knows all things. Therefore we must trust Him. In Joseph's case
wives. From three of them he had ten sons. In his old age he had from Rachel he could look back to his fathers, and to Abraham, the True, the Righteous, who
(Arabic Rahil), a very beautiful woman, two sons Joseph and Benjamin (the through all adversities kept his Faith pure and undefiled, and won through.
144
they use that very excuse in verse 17 below. Thus the wicked plot thickens, but
7. Verily in Joseph and his brethren are signs (or there is a counter-plan also, which is drawing a noose of lies round the wicked
symbols) for seekers (after Truth).(1638) ones, so that they are eventually driven into a corner, and have to confess their
own guilt in verse 91 below, and through repentance obtain forgiveness.
1638 In Joseph's story we have good and evil contrasted in so many different ways.
Those in search of true spiritual knowledge can see it embodied in concrete
events in this story of many facets, matching the colours of Joseph's many- 14. Theysaid: "If the wolf were to devour him while we
coloured coat. are (so large) a party, then should we indeed (first)
have perished ourselves!"(1645)
8. They said: "Truly Joseph and his brother are loved
1645 Jacob's objections as stated could be easily rebutted, and the brethren did so.
more by our father than we: But we are a goodly They would be eleven in the party, and the ten strong and grown-up men would
body!(1639) really our father is obviously wandering have to perish before the wolf could touch the young lad Joseph! So they
(in his mind)! prevailed, as verbal arguments are apt to prevail, when events are weaving their
web on quite another Plan, which has nothing to do with verbal arguments.
1639 The ten brothers envied and hated their innocent younger brothers, Joseph Presumably Benjamin was too young to go with them.
and Benjamin. Jacob had the wisdom to see that his young and innocent sons
wanted protection and to perceive Joseph's spiritual greatness. But his wisdom, to
them, was folly or madness or imbecility, because it touched their self-love, as
15. So they did take him away, and they all agreed to
truth often does. And they relied on the brute strength of numbers—the ten hefty throw him down to the bottom of the well: and We put
brethren against old Jacob, the lad Joseph, and the boy Benjamin! into his heart(1646) (this Message): Óf a surety thou
shalt (one day) tell them the truth of this their affair
9. "Slay ye Joseph or cast him out to some (unknown) while they know (thee) not.´(1647)
land, that so the favour of your father may be given to
1646 Allah was with Joseph in all his difficulties, sorrows, and sufferings, as He is
you alone: (there will be time enough) for you to be with all His servants who put their trust in Him. The poor lad was betrayed by his
righteous after that!"(1640) brothers, and left, perhaps to die or to be sold into slavery. But his heart was
undaunted. His courage never failed him. On the contrary he had an inkling, a
1640 There seems to be some irony here, consistent with the cynical nature of presentiment, of things that were to be—that his own rectitude and beauty of soul
these callous, worldly-wise brethren. The goodness of Joseph was a reproach to would land him on his feet, and perhaps some day, his brothers would stand in
their own wickedness. Perhaps the grieved father contrasted Joseph against them, need of him, and he would be in a position to fulfil that need, and would do it
and sometimes spoke of it: "Why don'tyou be good like Joseph?" This was gall gladly, putting them to shame for their present plotting and betrayal of him.
and wormwood to them. Real goodness was to them nothing but a name. Perhaps
it only suggested hypocrisy to them. So they plotted to get rid of Joseph. In their 1647 This situation occurred when Joseph later on became the governor of Egypt
mean hearts they thought that would bring back their father's love whole to them. and his brothers stood before him suing for his assistance although they did not
But they valued that love only for what material good they could get out of it. On know that he was their betrayed brother; see 12:89 below; also 12:58.
the other hand their father was neither foolish nor unjustly partial. He only knew
the difference between gold and dross. They say in irony, "Let us first get rid of
Joseph. It will be time enough then to pretend to be 'good' like him, or to repent
16. Then they came to their father in the early part of the
of our crime after we have had all its benefits in material things!" night, weeping.(1648)
1648 The plotters were ready with their false tale for their father, but in order to
10. Said one of them: "Slay not Joseph, but if ye must do make it appear plausible, they came sometime after sundown, to show that they
something, throw him down to the bottom of the well: had made an effort to search for their brother and save him.
he will be picked up by some caravan of
travellers."(1641) 17.They said: "O our father! We went racing with one
another,(1649) and left Joseph with our things; and
1641 One of the brethren, perhaps less cruel by nature, or perhaps more worldly-
wise, said: "Why undertake the risk of blood-guiltiness? Throw him into the well
the wolf devoured him.... But thou wilt never believe
you see there! Some travellers passing by will pick him up and remove him to a far us even though we tell the truth."(1650)
country. If not, at least we shall not have killed him:" This was false casuistry, but
1649 They wanted to make out that they were not negligent of Joseph. They were
such casuistry appeals to sinners of a certain kind of temperament. The well was
naturally having games and exercise, while the boy was left with their belongings. It
apparently a dry well, deep enough to prevent his coming out, but with no water in
was the racing that prevented them from seeing the wolf. And Jacob's fears about
which he could be drowned. It was Allah's Plan to save him alive, but not to make
the wolf ( 12:13 above) made them imagine that he would swallow the wolf story
Joseph indebted to any of his brethren for his life!
readily.
11. They said: "O our father! why dost thou not trust us 1650 They were surprised that Jacob received the story about the wolf with cold
with Joseph,- seeing we are indeed his sincere well- incredulity. So they grew petulant, put on an air of injured innocence, and brought
out the blood-stained garment described in the next verse.
wishers?(1642)
1642 The plot having been formed, the brethren proceed to put it into execution. 18. They stained his shirt(1651) with false blood. He
Jacob, knowing the situation, did not ordinarily trust his beloved Joseph with the said: "Nay, but your minds have made up a tale (that
brethren. The latter therefore remonstrate and feign brotherly affection.
may pass) with you,(1652) (for me) patience is most
fitting: Against that which ye assert, it is Allah (alone)
12. "Send him with us tomorrow to enjoy himself and
Whose help can be sought"..
play, and we shall take every care of him."(1643)
1651 Joseph wore a garment of many colours, which was a special garment
1643 They did not expect their protestations to be believed. But they added an peculiar to him. If the brethren could produce it blood-stained before their father,
argument that might appeal both to Jacob and Joseph. 'They were going to give they thought he would be convinced that Joseph had been killed by a wild beast.
their young brother a good time. Why not let him come out with them and play But the stain on the garment was a stain of "false blood" —not the blood of Joseph,
and enjoy himself to his heart's content?' but the blood of a goat which the brethren had killed expressly for this purpose.
Their device, however, was not quite convincing because, as some Commentators
13. (Jacob) said: "Really it saddens me that ye should have pointed out, the garment was intact which is inconceivable if a wolf had
take him away: I fear lest the wolf should devour him indeed devoured Joseph. (R).
while ye attend not(1644) to him." 1652 Jacob saw that there had been some foul play, and he did not hesitate to say
1644 Jacob did not know the precise plot, but he had strong misgivings. But how so. In effect he said: "Ah me! the tale may tell may be good enough for you, who
could he put off'these brethren? If they were driven to open hostility, they would invented it! But what about me, your aged father? What is there left in life for me
be certain to cause him harm. He must deal with the brethren wisely and now, with my beloved son gone? And yet what can I do but hold my heart in
cautiously. He pleaded that he was an old man, and would miss Joseph and be sad patience and implore Allah's assistance? I have faith, and I know that all that He
without him. And after all, Joseph was not of an age to play with them. They does is for the best!"
would be attending to their own affairs, and a wolf might come and attack and kill
Joseph. In saying this he was really unwittingly giving a cue to the wicked ones, for
145
things in heaven and earth, Horatio, than are dreamt of in your philosophy."
19. Then there came a caravan(1653) of travellers: they External events have their own limited reality, but there are bigger realities behind
sent their water-carrier (for water), and he let down them, and sometimes appear darkly in the visions of ordinary men, but more
his bucket (into the well)...He said: "Ah there! Good clearly in the visions of poets, seers, sages, and prophets. Joseph had to be trained
news!(1654) Here is a (fine) young man!" So they in seeing the realities behind events and visions. He was hated by his brothers and
sold by them into slavery: they were sending him into the land of Egypt , where he
concealed him(1655) as a treasure! But Allah knoweth was to rule men. He loved his father dearly and was separated from him, and his
well all that they do!(1656) mother had died early; but his affection was not blunted, but drawn to a keener
edge when his benevolent work benefited millions in Egypt , and in the world. His
1653 Then comes the caravan of unknown travellers-Midianite or Arab merchants
own vision of star, sun, and moon prostrating themselves before him, was no idle
travelling to Egypt with merchandise, such as the balm of Gilead in Transjordania.
dream of a selfish fool, but the prefigurernent of a power, which, used rightly, was
In accordance with custom the caravan was preceded by advance parties to search
to make his own honour an instrument of service to millions he had not seen,
out water and pitch a camp near. They naturally went to the well and let down
through men and women whose own power and dignity were sanctified through
their bucket.
him. He was to understand the hidden meaning of what seemed futilities,
1654 The water carrier is surprised and taken aback, when he finds a youth of blunderings, snares, evil plottings, love gone wrong, and power used tyrannically.
comely appearance, innocent like an angel, with a face as bright as the sun! What He was to interpret truth to those who would never have reached it otherwise.
is he to make of it? Anyhow, to see him is a delight! And he shouts it out as a
1663 Cf.: "There is a divinity that shapes our ends, rough hew them as we will."
piece of good news. Some Commentators think that "Bushra", the Arabic word for
Only, in Shakespeare, (Hamlet, V. 2), we have a vague and distant ideal, an
"Good news", is a proper noun, the name of the companion to whom he shouted.
irresolute striving, an unsuccessful attempt at getting beyond "this too, too solid
1655 It was a caravan of merchants, and they think of everything in terms of the flesh"! In Joseph we have the Prophet of Allah, sure in faith, above all carnal
money to be made out of it! Here was an unknown, unclaimed youth, of motives, and advancing the destiny of mankind with a conscious purpose, as the
surpassing beauty, with apparently a mind as refined as was his external beauty. If scroll of knowledge, wisdom, and power, unfolds itself before him by the grace of
he could be sold in the opulent slave markets of Memphis or whatever was the Allah, All-Good and All-Powerful.
capital of the Hyksos Dynasty then ruling in Egypt (see Appendix IV following S.
7), What a price he would fetch! They had indeed lighted upon a treasure! And 22.When Joseph attained(1664) His full manhood, We
they wanted to conceal him lest he was another's slave and had run away from his gave him power and knowledge: thus do We reward
master who might come and claim him! The circumstances were peculiar and the
merchants were cautious. Bida'ah - stock in trade: capital; money; wealth; treasure those who do right.(1665)
(Cf. 12:62). 1664 When Joseph left Canaan , he was a young and immature lad of seventeen
1656 To different minds the situation appeared different. Joseph must have felt or eighteen, but his nature was innocent and good. Through the vicissitudes of his
keenly the edge of his brethren's treason. His father Jacob was lost in the sorrow fortune in Egypt , he grew in knowledge, judgement, and power.
of the loss of his best-beloved son. The brethren were exulting in their plan of 1665 Muhsinin: those who do right, those who do good. Both ideas are implied.
getting rid of one whom they hated. The merchants were gloating over their gains. In following the right conduct, you are necessarily doing good to yourself and to
But the horizon of all was limited. Allah knew their deeds and their feelings and others.
motives, and He was working out His own Plan. Neither the best of us nor the
worst of us know whether our Destiny is leading us-how evil plots are defeated and
goodness comes to its own in marvelous ways! 23.But she in whose house he was, sought to seduce
him(1666) from his (true) self: she fastened the
20. They sold him for a miserable price, for a few doors, and said: "Now come, thou (dear one)!" He
dirhams(1657) counted out: in such low estimation said: "(Allah) forbid! truly (thy husband) is my lord!
did they hold him!(1658) he made my sojourn agreeable! truly to no good come
those who do wrong!"(1667)
1657 Dirham; from Greek, drachma, a small silver coin, which varied in weight
and value at different times and in different States. (R). 1666 The 'Aziz had treated Joseph with honour: he was more his guest and son
than his slave. In trying to seduce Joseph in these circumstances, his wife was guilty
1658 And so the most precious of human lives in the age was sold into slavery for of a crime against Joseph's own honour and dignity. And there was a third fault in
a few silver pieces! (R). 1658-A. In popular tradition the wife of the Egyptian her earthly love. True love blots Self out: it thinks more of the loved one than of
courtier is identified as Zulaykha. [Eds]. the Self. The 'Aziz's wife was seeking the satisfaction of her own selfish passion,
and was in treason against Joseph's pure soul and his high destiny. It was inevitable
21. The man in Egypt(1659) who bought him, said to his that Joseph should repel the advances made by the wife of the courtier. (R).
wife: "Make his stay (among us) honourable:(1660) 1667 Joseph's plea in rejecting her advances is threefold:' (1) I owe a duty, and so
may be he will bring us much good, or we shall adopt do you, to your husband, | the 'Aziz; (2) the kindness, courtesy, and honour, with
him as a son." Thus did We establish Joseph in the which he has treated me entitled him to more than mere gratitude from me; (3) in
land,(1661) that We might teach him the any case, do you not see that you are harbouring a guilty passion, and that no good
can come out of guilt? we must all obey laws, human and divine.' (R).
interpretation of stories(1662) (and events). And
Allah hath full power and control over His affairs; but
most among mankind know it not.(1663)
24. And (with passion) did she desire him, and he would
have desired her, but that he saw the evidence(1668)
1659 Joseph is now clear of his jealous brethren in the land of Canaan . The of his Lord: thus (did We order) that We(1669) might
merchants take him to Egypt . In the city of Memphis (or whatever was the turn away from him (all) evil and shameful deeds: for
Egyptian capital then) he was exposed for sale by the merchants. The merchants
had not miscalculated. There was a ready market for him: his handsome he was one of Our servants, sincere and purified.
presence, his winning ways, his purity and innocence, his intelligence and integrity, 1668 She was blinded with passion, and his plea had no effect on her. He was
combined with his courtesy and noble manliness, attracted all eyes to him. There human after all, and her passionate love and her beauty placed a great temptation
was the keenest competition to purchase him, and in the highest Court circles. in his path. But he had a sure refuge-his faith in Allah. His spiritual eyes saw
Every competitor was outbid by a high court official, who is called in verse 30 something that her eyes, blinded by passion, did not see. She thought no one saw
below "the 'Aziz" (the Exalted in rank). (R). when the doors were closed. He knew that Allah was there and everywhere. That
1660 See last note. The 'Aziz's motive was perhaps worldly. Such a handsome, made him strong, and proof against temptation.
attractive, intelligent son would get him more honour, dignity, power and wealth. 1669 The credit of our being saved from sin is due, not to our weak earthly
(R). nature, but to Allah. We can only try like Joseph, to be true and sincere: Allah will
1661 How unerringly Allah's plan works! To teach Joseph wisdom and power, he purify us and save us from all that is wrong. Tempted but true, we rise above
had to be tested and proved in righteousness, and advanced in Egypt , and the way ourselves.
prepared for Israel and his posterity to proclaim Allah's truth to the world and to
make possible the subsequent missions of Moses and al Mustafa (R). 25.So they both raced each other to the door, and she
tore his shirt from the back:(1670) they both found
1662 Ahadith might be stories, things imagined or related, things that happened,
in life or in true dreams. To suppose that phenomenal events are the only reality her lord near the door. She said: "What is the (fitting)
is a mark of one-sided materialism. As Hamlet said to Horatio, "there are more punishment for one who formed an evil design against
146
thy wife, but prison or a grievous But "Aziz" I think is a title, not an office. I have not translated the tide but left it as
it is. "Excellency or "Highness" would have specialised modem associations which I
chastisement?"(1671)
want to avoid.
1670 With his master's wife in her mad passion, the situation became intolerable,
1678 The Aziz's just, wise, and discreet conduct would have closed the particular
and Joseph made for the door. She ran after him to detain him. She tugged at his
episode of his wife's guilt)' conduct if only The women had left her alone and she
garment to detain him. As he was retreating, she could only catch hold of the back
had not foolishly thought of justifying her conduct to them. The 'Aziz had
of his shirt, and in the struggle she tore it. He was determined to open the door
and leave the place, as it was useless to argue with her in her mad passion. When reproved her, and he had the right and authority so to do. He also probably
the door was opened, it so happened that the 'Aziz was not far off. We need not understood her, Joseph by his behavior had upheld the highest standard both for
himself and for her. (R).
assume that he was spying, or had any suspicions either of his wife or Joseph. In
his narrow limited way he was a just man. We can imagine his wife's consternation.
One guilt leads to another. She had to resort to a lie, not only to justify herself but 31. When she heard of their malicious talk, she sent for
also to have her revenge on the man who had scorned her love. Slighted love (of them and prepared a banquet(1679) for them: she
the physical kind) made her ferocious, and she lost all sense of right and wrong. gave each of them a knife: and she said (to Joseph),
(R).
"Come out before them." When they saw him, they did
1671 Her lie and her accusation were plausible. Joseph was found with his dress extol him, and (in their amazement) cut their hands:
disarranged. She wanted the inference to be drawn that he had assaulted her and they said, "(Allah) preserve us! no mortal is this! this
she had resisted. For one in his position it was a dreadful crime. Should he not be
consigned to a dungeon or at least scourged? Perhaps she hoped that in either
is none other than a noble angel!"
case he would be more pliable to her designs in the future. 1679 When her reputation began to be pulled to pieces with sundry exaggerations
and distortions and malicious innuendos, the wife of 'Aziz invited all the ladies in
26. He said: "It was she that sought to seduce me - society to a grand banquet. We can imagine them reclining at ease after the
(1672) from my (true) self." And one of her household manner of fashionable banquets. When dessert was reached and the talk flowed
freely about the gossip and scandal which made their hostess interesting, they were
saw (this) and bore witness, (thus):-(1673) "If it be just about to cut the fruit with their knives, when, behold! Joseph was brought into
that his shirt is rent from the front, then is her tale their midst. Imagine the consternation which his beauty caused, and the havoc it
true, and he is a liar! played with their hearts! "Ah!", thought the wife of ‘Aziz "now is your hypocrisy
self-exposed! What about your reproaches to me? You have yourselves so lost
1672 Joseph bore himself with dignity. He was too great and noble to indulge in your self-control that you have cut your ringers!" (R).
angry recrimination. But he had to tell the truth. And he did it with quiet
simplicity, without argument or bitterness-and not caring whether he was believed
or not. 'The love game was hers, not his, and it went too far in seeking to assault
32.She said: "There before you is the man about whom
his person.' ye did blame me! I did seek to seduce him from his
(true) self but he did firmly save himself
1673 In the nature of things there was no eyewitness to what had happened
between them. But as there was a scene and the whole household collected,
guiltless!(1680)....and now, if he doth not my bidding,
wisdom came through one who was not immediately concerned. They say it was a he shall certainly be cast into prison, and (what is
child. If so, it illustrates the truth that the most obvious things are not noticed by more) be of the company of the vilest!"
people who are excited, but are plain to simple people who remain calm. Wisdom
comes often through babes and sucklings. 1680 Her speech is subtle, and shows that any repentance or compunction she
may have felt is blotted out by the collective crowd mentality into which she has
deliberately invited herself to fall. Her speech falls into two parts, with a hiatus
27. "But ifit be that his shirt is torn from the back, then between, which I have marked by the punctuation mark (. . .) In the first part there
is she the liar, and he is telling the truth!"(1674) is a note of triumph, as much as to say, "Now you see! Mine was no vulgar passion!
You are just as susceptible! You would have done the same thing!" Finding
1674 If Joseph's shirt was torn at the back, he must obviously have been retreating, encouragement from their passion and their fellow-feelings, she openly avows as a
and the wife of the 'Aziz must have been tugging from behind. No one could woman amongst women (by a sort of freemasonry) what she would have been
doubt who was the guilty party. Everybody saw it, and the 'Aziz was convinced. (R). ashamed to acknowledge to others before. She falls a step lower and boasts of it. A
step lower still, and she sneers at Joseph's innocence, his firmness in saving
28.So when he saw his shirt,- that it was torn at the himself guiltless! There is a pause. The tide of passion rises still higher, and the
back,- (her husband) said: "Behold! It is a snare of dreadful second part of her speech begins. It is a sort of joint consultation, though
she speaks in monologue. The women all agree that no man has a right to resist
you women!(1675) truly, mighty is your snare!
their solicitations. Beauty spurned is the highest crime. And so now she rises to
1675 When the real fact became clear to everyone, the 'Aziz as head of the the height of tragic guilt and threatens Joseph. She forgets all her finer feelings,
household had to decide what to do. His own position was difficult, and it was and is overpowered by brute passion. After all, he is a slave and must obey his
made ridiculous. He was a high officer of state, say Grand Chamberlain. His mistress! Or, there is prison, and the company of the vilest, instead of the caresses
dignity and rank were advanced by the so-called marriage with a high-born of beauty and fashion in high places!" Poor, deluded, fallen creature! She sank
Princess. Was he going to proclaim to the world that his wife was running after a lower than herself, in seeking the support of the crowd around her! What pain
slave? He was probably fond of her, and he saw the innocence, loyalty, and and suffering and sorrow can expiate the depth of this crime? (R).
sterling merit of Joseph. He must treat the whole affair as a woman's prank-the
madness of sex-love, and the tricks and snares connected with sex-love. He must 33. Hesaid: "O my Lord! the prison is more to my liking
take no further action but to rate his life and do justice. (R). than that to which they invite me:(1681) Unless Thou
turn away their snare from me, I should (in my
29."O Joseph, pass this over! (O wife), ask forgiveness
youthful folly) feel inclined towards them and join the
for thy sin, for truly thou hast been at fault!"(1676) ranks of the ignorant."(1682)
1676 As was only fair, he apologised to Joseph and begged him to give no further
1681 "To which they invite me. "Notice it is now "they" not "she". Where there was
thought to the injury [hat had been done to him, first by the love-snare of his wife,
the snare of one woman before, it is now the collective snare of many women—of
secondly, by the utterly false charge made against him, and thirdly, by the scene,
womankind!
which must have been painful to a man of such spotless character as Joseph. That
was not enough. He must ask his wife humbly to beg J oseph's pardon for the 1682 Joseph's speech is characteristic. Like a true Prophet of Allah, he takes
wrong that she had done him. And he must further ask her to consider her refuge in Allah. He knows the weakness of human nature. He would not pit his
unbecoming conduct in itself, apart from any wrong done to Joseph. (R). own strength against the whole assault of evil. He will rely on Allah to turn evil
away from him, and praise Him alone for any success he achieves in his fight. It is
30. Ladies said in the City: "The wife of the (great) only the ignorant who do not know man's weakness and Allah's strength!
Áziz(1677) is seeking to seduce her slave from his
(true) self: Truly hath he inspired her with violent 34. So his Lord hearkened to him (in his prayer), and
love: we see she is evidently going astray."(1678) turned away from him their snare:(1683) Verily He
heareth and knoweth (all things).
1677 'Aziz: title of a nobleman or officer of Court, of high rank. Considering all
the circumstances, the office of Grand Chamberlain or minister may be indicated.
147
1683 Joseph was saved from the wiles of the women, which would have degraded perhaps one of you is innocent: in either case, will you not accept Faith and live
him. But more, his truth and character were completely vindicated in the eyes of forever?
all concerned by the avowal of the wife of the 'Aziz. (R).
38. "And I follow the ways(1691) of my fathers,-
35. Then it occurred to the men(1684) after they had Abraham, Isaac, and Jacob; and never could we
seen the signs, (that it was best) to imprison him for a attribute any partners whatever to Allah. that (comes)
time. of the grace of Allah to us and to mankind: yet most
1684 When Joseph's character was completely vindicated, there was no disgrace men are not grateful.
on him in being sent to prison after that. On the contrary the blame now would
1691 Again the same note of personal modesty. 'You may think I am as young as
attach to those who, for their own selfish motives, restricted his liberty for a time. you, or younger. Yes, but I have the heritage of great men renowned for wisdom
As a matter of fact, various motives on the part of the many actors in this drama and truth, such as Abraham, Isaac, and Jacob. Surely what they knew is worthy of
converged towards that end. For Joseph, prison was better than the importunities respect. Never did they swerve a hair's breadth from the Gospel of Unity. It is not
of the women, and now, not one woman, but all society women were after him. that we boast. It was Allah's grace that taught us and Allah's grace is teaching all
To the women themselves it looked as if that was a lever which they could use to
mankind. But men show their ingratitude by inventing other so-called gods.'
force his compliance. Vain, deluded creatures, to think that a man of God could
be forced from the path of rectitude by threats or bribes. To the 'Aziz it appears as
if it might be in his wife's best interests that he should disappear from her view in 39."O my two companions(1692) of the prison! (I ask
prison. The decisive factor was the view of the men generally, who were alarmed you): are many lords differing among themselves
at the consternation he had caused among the women. They knew that Joseph was better, or the One Allah, Supreme and Irresistible?
righteous: they had seen the Signs of Allah in his wonderful personality and his
calm and confident fortitude. But, it was argued, it was better that one man (even if 1692 Note the personal touch again. 'Are we not also companions in misfortune?
righteous) should suffer in prison rather than that many should suffer from the And may I not speak to you on terms of perfect equality—as one prisoner to
extraordinary disturbance he was unwittingly causing in their social life. Not for the another? Well then, do you really think a conflict of heterogeneous gods is better
first nor for the last time did the righteous suffer plausibly for the guilt of the than Allah, the One (and Only), Whose power is Supreme and Irresistible?" (R).
guilty. And so Joseph went to prison—for a time. (R).
40. "Ifnot Him, ye worship nothing but names which ye
36. Now with him there came into the prison two young have named,-(1693) ye and your fathers,- for which
men.(1685) Said one of them: "I see myself (in a Allah hath sent down no authority: the command is for
dream) pressing wine." said the other: "I see myself none but Allah. He hath commanded that ye worship
(in a dream) carrying bread on my head, and birds are none but Him: that is the right religion, but most men
eating, thereof."(1686) "Tell us" (they said) "The understand not...
truth and meaning thereof: for we see thou art one
1693 'If you name other gods, they are nothing but your inventions—names which
that doth good (to all)."(1687) you and your fathers put forward without any reality behind them. Who gave you
1685 Now opens another chapter in Joseph's life. The Plan of Allah develops. authority to do any such thing? The only reality is Allah. Authority can come from
The wicked might plot; the weak might be swayed by specious arguments: but Him alone. It is only for Him to command. And He has distinctly commanded
everything is used by the Universal Plan for its own beneficent purposes. Joseph you to worship none other than Him. That is the only religion that is right—that
must get into touch with the King, in order to work out the salvation of Egypt , and has stood and will stand and endure forever. He has revealed it at all times by His
yet it must be through no obligation to smaller men. And he must diffuse his Messengers and by His Signs. If men fail to understand, It is their own fault (Cf.
personality and teach the truth to men of all sorts in prison. 7:71, 13:33, and 53:23).
1686 Two men came to the prison about the same time as Joseph. They were 41. "O my two companions(1694) of the prison! As to
both apparently officers of the king, who had incurred his wrath. One was a
cupbearer (or butler or chief steward) whose duty was to prepare the king's wines one of you, he will pour out the wine for his lord to
and drinks. The other was the king's baker, whose duty was to prepare the king's drink:(1695) as for the other, he will hang from the
bread. They were both in disgrace. The former dreamed that he was again cross, and the birds will eat from off his head(1696).
carrying on his duties and pressing wine: the latter that he was carrying bread, but (So) hath been decreed that matter whereof ye twain
it did not reach his master, for the birds ate of it.
do enquire"...
1687 Both these men saw the Signs of Allah about Joseph. They felt not only that
1694 Having fulfilled his great duty, that touching the things of the spirit, Joseph
he had wisdom, but that he was kind and benevolent, and would give of his
now passes on, and comes to the things in which they were immediately
wisdom even to strangers like themselves. They therefore told him their dreams
interested-the questions which they had asked him about their dreams and what
and asked him to interpret them.
they prognosticated of their immediate future. Notice how Joseph again puts
himself into sympathy with them by repeating the phrase of camaraderie, "my two
37.He said: "Before any food comes (in due course) to companions of the prison!" For one he has good news, and for the other, bad
feed either of you, I will surely reveal to you the truth news. He does not mince matters or waste words. He just barely tells the truth,
and meaning of this ere it befall you.(1688) That is hoping that the higher spiritual truths of which he has spoken will appear in their
eyes, too, as of more importance than mere earthly triumphs or disasters— (in
part of the (Duty) which my Lord hath taught Kipling's words) "both impostors all the same."
me.(1689) I have (I assure you) abandoned the ways
of a people that believe not in Allah and that (even) 1695 The cupbearer had perhaps been proved innocent of the crime which had
been charged against him, and was to be restored to the favour of the King. He
deny the Hereafter.(1690)
was to carry the cup and be the king's confidant again. How much more good he
1688
1688 The dream of one foreboded good to him, and of the other, evil to him. It could do now, after the spiritual influence he had imbibed from Joseph, the
was good that each should prepare for his fate. But Joseph's mission was far higher Prophet of Allah! He was more fortunate in having had Joseph's company than in
than that of merely foretelling events. He must teach the truth of Allah and the being restored to his intimate position with the king! Yet he was not a perfect man,
faith in the Hereafter to both men. He does that first before he talks of the events as we shall see presently.
of their phenomenal life. And yet he does it so tenderly. He does not tantalise
1696 For the baker, alas! he had bad news, and he tells it directly without
them. In effect he says, 'You shall learn everything before our next meal, but let
tantalising him. Perhaps he had been found guilty—perhaps he had been really
me first teach you Faith!"
guilty—of some act of embezzlement or of joining in some palace intrigue, and he
1689 Joseph does not preach a pompous sermon, or claim any credit to himself was to die a malefactor's death on the cross, followed by exposure to birds of the
for placing himself at their service. He is just doing his duty, and the highest good air— vultures pecking away at his eyes and cheeks, and all that had been his face
he can do to them is to teach them Faith. and head! Poor man! If he was guilty, Joseph had taught him repentance, and we
should like to think that he lost in this life but gained in the next. If he was
1690 These men were Egyptians, perhaps steeped in materialism, idolatry, and innocent, the cruel death did not affect him. Joseph had shown him a higher and
polytheism. He must teach them the Gospel of Unity. And he does it simply, by more lasting hope in the Hereafter.
appealing to his own experience: 1 have found the Lord good: in prosperity and
adversity I have been supported by Faith: in life no man can live by error or evil:
perhaps one of you has done some wrong for which you find yourself here:
42. And of the two, to that one whom he consider about
to be saved, he said: "Mention me to thy lord."(1697)
148
But Satan made him forget(1698) to mention him to 47.(Joseph) said: "For seven years shall ye diligently
his lord: and (Joseph) lingered in prison a few (more) sow as is your wont: and the harvests that ye reap, ye
years.(1699) shall leave them in the ear,-(1704) except a little, of
1697 Joseph never mentioned himself in interpreting the dream, nor ever thought which ye shall eat.
of himself in his kindness to his fellow-sufferers in prison. It was afterwards, when
the cupbearer's dream came true, and he was being released on being restored to 1704 Joseph not only shows what will happen, but, unasked, suggests the measures
favour, that we can imagine him taking an affectionate leave of Joseph, and even to be taken for dealing with the calamity when it conies. There will be seven years
asking him in his elation if he could do anything for Joseph. Joseph had no need of abundant harvest. With diligent cultivation they should get bumper crops. Of
of earthly favours—least of all, from kings or their favourites. The divine grace was them they should take a little for their sustenance and store the rest in-the-ear, the
enough for him. But he had great work to do, which he could not do in prison— better to preserve it from the pests that attack corn heaps when they have passed
work for Egypt and her king, and the world at large. If the cupbearer could through the threshing floor.
mention him to the king, not by way of recommendation, but because the king's
own justice was being violated in keeping an innocent man in prison, perhaps that 48. "Then will come after that (period) seven dreadful
might help to advance the cause of the king and of Egypt And so he said, (years), which will devour what ye shall have laid by
"Mention me to King." in advance for them,- (all) except a little(1705) which
1698 The eternal Plan does not put Allah's Prophets under obligations to men ye shall have (specially) guarded.
commanding mere worldly favour or earthly power. If they are given a chance, the
obligation is on the worldly men, however highly placed. . . In this case, the poor 1705 There will follow seven years of dreadful famine, which will devour all the
cupbearer was but human. When he was in the midst of the Court, he forgot the stores which they will have laid by in the good years. They must be careful, even
poor fellow-prisoner languishing in prison. In this he yielded to the lower part of during the famine, not to consume all the grain; they must by special arrangement
his nature, which is guided by Satan. (R). save a little for seed, lest they should be helpless even when the Nile brought
down abundant waters from the rains at its sources.
1699 A few (mare) years: bid ' in Arabic signifies a small indefinite number, say up
to 3, 5, 7 or 9 years. 49."Then will come after that (period) a year in which
the people will have abundant water, and in which
43. The king (of Egypt) said:(1700) "I do see (in a they will press (wine and oil)."(1706)
vision) seven fat kine, whom seven lean ones devour,
and seven green ears of corn, and seven (others) 1706 This is a symbol of a very abundant year, following the seven years of
drought The Nile must have brought abundant fertilising waters and silt from its
withered. O ye chiefs! Expound to me my vision if it be upper reaches, and there was probably some rain also in Lower Egypt . The vine
that ye can interpret visions." and the olive trees, which must have suffered in the drought, now revived, and
yielded their juice and their oil; among the annuals, also, the oil seeds, such as
1700 The King is holding a Council. His confidential adviser the cupbearer is linseed, sesame, and the castor oil plant, must have been grown, as there was
present. The King relates his double dream-of seven fat kine being devoured by irrigated land to spare from the abundant grain crops. And the people's spirits
seven lean ones, and of seven fine full green ears of corn (presumably being revived, to enjoy the finer products of the earth, when their absolute necessities
devoured) by seven dry withered ears. had been more than met in their grain crops.
44. They said: "A confused medley of dreams: and we are 50. Sothe king said: "Bring ye him unto me."(1707) But
not skilled in the interpretation of dreams."(1701) when the messenger came to him, (Joseph) said: "Go
1701 No one in the Council apparently wanted to take the responsibility either of thou back to thy lord, and ask him, ´What is the state
interpreting the dream, or of carrying out any measures consequent on the of mind of the ladies who cut their hands´?(1708) For
interpretation. my Lord is certainly well aware of their snare."(1709)
45.But the man who had been released, one of the two 1707 The cupbearer must have reported Joseph's interpretation to the king, and
the king naturally wanted to see Joseph himself. He sent a messenger to fetch him.
(who had been in prison) and who now bethought him
after (so long) a space of time, said: "I will tell you 1708 The king's messenger must have expected that a prisoner would be only too
the truth of its interpretation: send ye me overjoyed at the summons of the king. But Joseph, sure of himself, wanted some
(therefore)."(1702) assurance that he would be safe from the sort of nagging and persecution to which
he had been subjected by the ladies. We saw in verse 33 above that he preferred
1702 At length the cupbearer's conscience was awakened. He thought of Joseph. prison to their solicitations. He must therefore know what was in the mind of the
He (Joseph) was a truthful man, and the cupbearer knew by personal experience women now.
how skillful he was in the interpretation of dreams. Perhaps he could get him
released at this juncture by getting him to interpret the king's dream. If he had 1709 If the king ("thy lord") did not know of all the snares which had been laid for
been frank, straight, and direct, he would have mentioned Joseph at once, and Joseph by the ladies, Allah ("my Lord") knew all their secret motives and plots.
presented him to Pharaoh. But he had worldly subtlety. He wanted some credit
for himself, at the same time that he fulfilled an old obligation. His petty 51. (The king) said (to the ladies): "What was your affair
conscience would be satisfied if he got Joseph's release, but meanwhile he wanted when ye did seek to seduce Joseph from his (true)
to see how much attention he could draw to himself in the court. So he just asked self?"(1710) The ladies said: "(Allah) preserve us! no
permission to withdraw in order to find the interpretation. He went straight to the
prison, and addressed himself to Joseph, as in the following verse. evil know we against him!" Said the Áziz´s wife:
"Now is the truth manifest (to all): it was I who
46. "O Joseph!" (he said) "O man of truth! Expound to us sought to seduce him from his (true) self: He is indeed
(the dream) of seven fat kine whom seven lean ones of those who are (ever) true (and virtuous).(1711)
devour, and of seven green ears of corn and (seven) 1710 Joseph's message was conveyed by the messenger to the king, who sent for
others withered: that I may return to the people, and the ladies concerned. Among them came the wife of 'Aziz. "What was this affair?"
that they may understand."(1703) said the king: "tell me the whole truth." (R).
1703 The speech must have been longer, to explain the circumstances. We are 1711 The wife of the 'Aziz stood by, while the other ladies answered. Their
just given the points. From Joseph he conceals nothing. He knows that Joseph answer was grudgingly acknowledging the truth of Joseph's innocence and high
knows more than himself. He tells Joseph that if he got the meaning, he would go principles, but holding a discreet silence about their own part in egging on the
and tell the Council. It would be impertinent for the cupbearer to hold out to 'Aziz's wife to sin, wrongdoing and revenge. When they had done, she began. She
Joseph, the Prophet of Allah, the bribe of the hope of his release. Notice how did not mince matters. She acknowledged her own guilt, freely and frankly. This
blandly he avoids referring to his own lapse in having forgotten Joseph so long, was no time for her even to refer to other ladies-their jealousy, their gross
and how the magnanimous Joseph has not a word of reproach, but gets straight on mindedness, their encouragement of all that was frail or evil in herself.
with the interpretation. (R).
149
foreign land, chief minister in one of the greatest empires of the world of that day.
52. "This (say I),in order that He may know that I have And this not for himself only, but for his family, for the world at large, and for that
never been false to him in his absence, and that Allah noble example of righteousness and strenuous service, which he was to set for all
will never guide the snare of the false ones.(1712) time. According to tradition, Joseph's age was barely 30 at that time!
1712 I Construe verses 52 and 53 to be a continuation of the speech of the 'Aziz's As, when, or where he pleased: haythu refers to manner, time, or place. He had
wife and have translated accordingly. There is both good reason and authority almost absolute powers, but as his fidelity was fully proved ( 12:53 ) these powers
(e.g., Ibn Kathir) for this. But the majority of Commentators construe verses 52-53 were for service rather than for self. (R).
to be spoken by Joseph, in which case they would mean that Joseph was referring
to his fidelity to the 'Aziz, that he had never taken advantage of his absence to play 57. But verily the reward of the Hereafter is the best, for
false with his wife, although he (Joseph) was human and liable to err. In my view
the 'Aziz's wife while fully reprobating her own guilty conduct, claims that she has
those who believe, and are constant in
at least been constant, and that she hopes for mercy, forgiveness, and the capacity righteousness.(1718)
to understand at last what true love is. Whatever false charge she made, she made
1718 To die righteous, whatever rewards (if any) (hat come in this world are
it in a moment of passion and to his face, (never in cold blood, or behind his
welcome for the opportunities of service which they open out. But the true and
back). Guide the snare of the false ones, i.e., allow such snare to attain its goal.
best reward is in the Hereafter.
(R).
53. "Nor do I absolve my own self (of blame): the 58.Then came Joseph´s brethren:(1719) they entered
(human) soul is certainly prone to evil,(1712-A) his presence, and he knew them, but they knew him
unless my Lord do bestow His Mercy: but surely my not.
Lord is Oft- forgiving, Most Merciful."(1713) 1719 Years pass; the times of prosperity go by; famine holds the land in its grip,
and it extends to neighbouring countries. Joseph's preparations are complete. His
1712-A Ammarah: prone, impelling, headstrong, passionate. See n. 5810 to 75:2.
1712- reserves are ample to meet the calamity. Not only does Egypt bless him, but
neighbouring countries send to Egypt to purchase corn. All are received with
1713 See n. 1712.1 construe this verse to be a continuation of the speech of the
hospitality, and corn is sold to them according to judicious measure. Now there
wife of the 'Aziz. It is more appropriate to her than to Joseph. (R).
has been one sorrow gnawing at Joseph's heart. His poor father Jacob! How he
must have wept, as indeed he did, at the loss of his beloved Joseph! And Joseph's
54.So the king said: "Bring him unto me;(1714) I will little brother Benjamin, born of the same mother as himself; would the other ten
take him specially to serve about my own person." brothers, not by the same mother, have any affection for him, or would they treat
Therefore when he had spoken to him, he said: "Be him, as they treated Joseph? How would the whole family be in these hard times?
A sort of answer came when the ten selfish brothers, driven by famine, came from
assured this day, thou art, before our own presence, Canaan to buy corn. Joseph, though so great a man, kept the details of the famine
with rank firmly established, and fidelity fully department in his own hands: otherwise there might have been waste. But to the
proved!(1715) public he was a mighty Egyptian administrator, probably in Egyptian dress, and
with all the paraphernalia of his rank about him. When his brothers came, he
1714 Joseph had not yet appeared before the king. The king's order in the same knew them, but they did not know he was Joseph. In their thoughts Joseph was
terms in verse 50 above had led to a message from Joseph and the subsequent probably some menial slave in a remote household, perhaps already starved to
public proceedings with the ladies. Now that Joseph's innocence, wisdom, truth, death in these hard times! (Cf. 12:15 ).
and trustworthiness had been proved, and confirmed by the splendid tribute of
the courtier's wife, and Joseph's own manly bearing before the king, the king was
much impressed, and took him specially to serve about his own person as his 59. And when he had furnished them forth with
trusty and confidential Wazir. If, as is probable, the 'Aziz had by this time died provisions (suitable) for them, he said: "Bring unto
(for he is never mentioned again) Joseph succeeded to his office, and he is me a brother ye have, of the same father as
addressed as 'Aziz, in verse 78 below. But Joseph got more than his rank and yourselves, (but a different mother): see ye not that I
powers, as specially selected to carry out a great emergency policy to meet the very
difficult times of depression that were foretold. He was given plenary powers and pay out full measure, and that I do provide the best
the fullest confidence that a king could give to his most trusted and best-proved hospitality?(1720)
Wazir or Prime Minister, with special access to his Person, like a Grand
1720 Joseph treated his brothers liberally. Perhaps he condescended to enter into
Chamberlain. (R).
conversation with these strangers, and enquired about their family. The ten
1715 Who was this Pharaoh, and what approximate date could we assign to him? brothers had come. Had they left a father behind them? What sort of a person
He was probably a king of the Hyksos Dynasty, somewhere between the 19th and was he? Very aged? Well, of course he could not come. Had they any other
the 17th century B.C. See Appendix IV, on Egyptian Chronology and Israel brothers? Doubtless the ten brothers said nothing about their lost Joseph, or told
(printed after S. 7). some lie about him. But perhaps their host's kindly insistence brought Benjamin
into the conversation. How old was he? Why had they not brought him? Would
they bring him next time? Indeed they must, or they would get no more corn, and
55.(Joseph) said: "Set me over the storehouses(1716) he—the great Egyptian Wazir—would not even see them.
of the land: I will indeed guard them, as one that
knows (their importance)." 60."Now if ye bring him not to me, ye shall have no
1716 Joseph had been given plenary authority by the king. He could have enjoyed measure (of corn) from me, nor shall ye (even) come
his dignity, drawn his emoluments, put the hard and perhaps unpopular work on near me."
the shoulders of others, and kept to himself the glitter and the kudos. But that was
not his way, nor can it indeed be the way of anyone who wants to do real service. 61. They said: "We shall certainly seek to get our wish
He undertook the hardest and most unpopular task himself. Such a task was that
of organising reserves in times of plenty, against the lean years to come. He about him from his father:(1721) Indeed we shall do
deliberately asked to be put in charge of the granaries and storehouses, and the it."
drudgery of establishing them and guarding them, for the simple reason that he
understood that need better than anyone else, and was prepared to take upon 1721 The brother said: "Certainly, we shall try to beg him for our father, and bring
himself rather than throw on to another the obloquy of restricting supplies in him away with us: we shall certainly comply with your desire." In reality they
times of plenty. probably loved Benjamin no more than they loved Joseph. But they must get food
when the present supply was exhausted, and they must humour the great Egyptian
Wazir. Note that they do not call Jacob "our father" but "his father": how little they
56. Thus did We give established power to Joseph in the loved their aged father, whom they identified with Joseph and Benjamin! Their
land, to take possession(1717) therein as, when, or trial and their instruction in their duties is now being undertaken by Joseph.
where he pleased. We bestow of our Mercy on whom
We please, and We suffer not, to be lost, the reward of 62. And (Joseph) told his servants to put their stock in
those who do good. trade(1722) (with which they had bartered) into their
saddle-bags, so they should know it only when they
1717 What a wonderful example of the working of divine Providence ! The boy
whom his jealous brothers got rid of by throwing him down into a well, and late returned to their people, in order that they might
was sold into slavery for a miserable price becomes the most trusted dignitary in a come back.(1723)
150
1722 Bida'ah: stock in trade; capital with which business is carried on; money can command except Allah. On Him do I put my trust:
when it is used as capital for trade. It is better here to suppose that they were
and let all that trust put their trust on Him."
bartering goods for grain. Cf. 12:19 .
1730 The Commentators refer to a J ewish (or Eastern) custom (or superstition)
1723
1723 It was more important for Joseph's plan that they should come back. If they which forbade members of a numerous family to go together in a mass for fear of
came back at all, they could not come without Benjamin after what he had told
"the evil eye". But apart from East or West, or custom or superstition, it would be
them. As an additional incentive to their coming back, he returns the price of the
ridiculous for any large family of ten or eleven to parade together in a procession
grain in such a way that they should find it in their saddlebags when they reach among strangers. But there was even a better reason in this particular case, which
home. made Jacob's advice sound, and Jacob was, as stated in the next verse, a man of
knowledge and experience. Here were eleven strangers dressed alike, in a dress
63. Now when they returned to their father, they said: "O not of the country, talking a strange language, coming in a time of stress, on an
our father! No more measure of grain shall we get errand for which they had no credentials. Would they not attract undue attention
(unless we take our brother): So send our brother and suspicion if they went together? Would they not be taken for spies?—or for
men bent on some mischief, theft, or organised crime? Such a suspicion is
with us, that we may get our measure; and we will referred to in verse 73 below. By entering separately they would attract little
indeed take every care of him."(1724) attention. Jacob very wisely tells them to take all human precautions. But like a
Prophet of Allah he warns them that human precautions would be no good if they
1724 On their return they no doubt told Jacob all that had transpired. But to beg
neglect or run counter to far weightier matters—Allah's Will and Law. Above all,
Benjamin of him was no easy matter, as Jacob did not trust them and had no
they must try to understand and obey this, and their trust should be on Allah
cause to trust them after their treatment of Joseph.
rather than on human usages, institutions, or precautions, however, good and
So they use the argument of urgent necessity for all it is worth. reasonable these might be (Cf. 39:58). (R).
64.He said: "Shall I trust you with him with any result 68. And when they entered in the manner their father
other than when I trusted you with his brother had enjoined, it did not profit them in the least against
aforetime? But Allah is the best to take care (of him), (the plan of) Allah:(1731) It was but a necessity of
and He is the Most Merciful of those who show Jacob´s soul, which he(1732) discharged. For he was,
mercy!"(1725) by our instruction, full of knowledge (and experience):
but most men know not.(1733)
1725 I construe Jacob's answer to be a flat refusal to let Benjamin go with them. It
would be like the former occasion when he trusted Joseph with them and they lost 1731 See the last verse and n. 1730. Though they scrupulously observed their
him. Did they talk of taking care of him? The only protection that he trusted was father's injunctions to the letter, their hearts were not yet pure, and they got into
that of Allah. He at least showed mercy to old and young alike. Did man show trouble, as the later story will show. They had the hardihood to cast aspersions on
mercy? Witness his sad old age and his lost little Joseph! Would they bring down Joseph, not knowing that they were in Joseph's power. And Joseph took a noble
"his grey hairs with sarrow to the grave?" revenge by planning a reunion of the whole family and shaming the ten brothers
into repentance. He was the instrument for the fulfilment of Allah's Plan.
65.Then when they opened their baggage, they found 1732 It is a necessity of a Prophet's soul that he should speak out and teach all that
their stock-in-trade had been returned to them. They he knows, to the worthy and unworthy alike. This, Jacob did to his unworthy sons,
said: "O our father! What (more) can we desire? this as well as to his worthy sons whom he loved best. It was not for him as a Prophet
our stock-in-trade has been returned(1726) to us: so to guarantee any results. In this case he could not save his Sons from getting into
trouble merely because they followed the letter of his advice in a small matter.
we shall get (more) food for our family; We shall take Apply this to the teaching of one who is greater than Jacob. Men who literally
care of our brother; and add (at the same time) a full observe some small injunctions of the Holy Prophet Muhammad and neglect the
camel´s load (of grain to our provisions). This is but a greater principles which he taught cannot blame him for their troubles and
small quantity."(1727) difficulties. If they examined the matter, they would find that they brought the
troubles on themselves.
1726 The ten brothers did not take their father's refusal as final. They opened
their saddlebags, and found that the price they had paid for their provisions had 1733 The Prophets of Allah are full of knowledge—not as men, but as taught by
been returned to them. They had got the grain free! What more could they the grace of Allah, for men, as such, are (as Carlyle said) mostly fools—devoid of
desire? The spell which Joseph had woven now worked. If they only went back, knowledge and understanding. (R).
this kind Wazir would give more grain if they pleased him. And the only way to
please him was to take back their younger brother with them. It would cost them 69. Now when they came into Joseph´s presence,(1734)
nothing. Judging by past experience they would get a whole camel's load of rain he received his (full) brother(1735) to stay with him.
now. And so they stated their case to the aged father.
He said (to him): "Behold! I am thy (own) brother; so
1727 Two meanings are possible—either or perhaps both. 'What we have brought grieve not at aught of their doings."(1736)
now is nothing compared to what we shall get if we humour the whim of the
Egyptian Wazir . And, moreover, Egypt seems to have plenty of grain stored up. 1734 The ten brothers, with Benjamin, arrived in Egypt , and waited on the great
What is a camel-load to her WazTr to give away?' Wazir. Joseph again received them hospitably, even more so than before, as they
had complied with his request to bring Benjamin. No doubt many shrewd and
probing questions were asked by Joseph, and no doubt it was clear that Benjamin
66. (Jacob) said: "Never will I send him with you until ye was one apart from the other ten. Baydawi fills up the picture of the great feast for
swear a solemn oath to me, in Allah.s name, that ye us. The guests were seated two by two. Benjamin was the odd one, and Joseph
will be sure to bring him back to me unless ye are courteously took him to his own table.
yourselves hemmed in (and made powerless).(1728)
1735 After the feast the questions of lodgings arose. They were to be
And when they had sworn their solemn oath, he said: accommodated two by two. Again Benjamin was the odd one. What more natural
"Over all that we say, be Allah the Witness and than the Wazir should take him to himself? He thus got a chance of privacy with
Guardian!"(1729) him. He disclosed his identity to him, charging him to keep it a secret, and to take
no notice of any strange doings that might occur. He must have learnt from
1728 The appeal to the family's needs in the time of famine at length made Jacob Benjamin about his father and about the inner doings of the family. He must get
relent, but he exacted a solemn promise from the brothers, under the most them all together into Egypt under his own eye. He had a plan, and he proceeded
religious sanctions, that they would bring Benjamin back to him, unless they were to put it into execution.
themselves prevented, as the Insurance Policies say "by an act of God," so that they
became really powerless. To that promise Jacob called Allah to witness. 1736 The past tense of kanu, combined with the aorist of ya'malun, signifies that
the reference is to their brothers' doings, past, present, and future. Benjamin was
1729 This is more than a formula. Allah is invoked as present and witnessing the not to mind what wrongs they had done in the past, or how they behaved in the
bargain, and to Him both parties make over the affair to arrange and fulfil. present or the immediate future. Joseph had a plan that required Benjamin's
silence in strange circumstances.
67.Further he said: "O my sons! enter not(1730) all by
one gate: enter ye by different gates. Not that I can 70.At length when he had furnished them forth with
profit you aught against Allah (with my advice): None provisions (suitable) for them, he put the drinking cup
151
into his brother´s saddle-bag. Then shouted out a own act. As the lawyers say: Qui facit per alium, facit per se (whoever does
anything through another, does it himself).
crier: "O ye (in) the caravan! behold! ye are thieves,
without doubt!"(1737) 1743 The Arabic word here used is wia', plural aw'iyah, which includes bags,
lockers, boxes, or any receptacles in which things are stored. Notice the
1737 Joseph's plan was to play a practical joke on them, which would achieve two appropriateness of the words used. The cup was concealed in a saddlebag (rahl) ,
objects. Immediately it would put them into some consternation, but nothing verse 70 above. When it comes to searching, they must search all the baggage of
comparable to what he had suffered at their hands. When the plan was every description if the search was to be convincing and effective.
unravelled, it would make them thoroughly ashamed of themselves, and
dramatically bring home their guilt to them. Secondly, it would give him an excuse 1744 It refers to the drinking cup, the siqayah, which is a feminine noun: hence
to detain Benjamin and bring their aged father into Egypt . He contrived that a the feminine pronoun, ha, in Arabic.
valuable drinking cup should be concealed in Benjamin's saddlebag. When it was
found after an ostentatious search, he would detain the supposed culprit, and 1745 Let no one suppose that it was a vulgar or wicked trick, such as we
attain his object, as the story relates further on. sometimes hear of in police courts, when property is planted on innocent men to
get them into trouble. On the contrary, it was a device or stratagem whose purpose
71. They said, turning towards them: "What is it that ye was to show up wickedness in its true colours, to give it a chance of repentance, to
bring about forgiveness and reconciliation, to give solace to the aged father who
miss?" had suffered so much, and above all, to further that larger plan for the instruction
of the world, which is unfolded in Israel's religious history. Joseph was a Prophet
72. They said: "We miss the great beaker of the king; for of Allah, but he could not have carried out this plan or taken the first step, of
him who produces it, is (the reward of) a camel load; I detaining his brother, except with the will and permission of Allah, Whose Plan is
universal and for all His creatures. (R).
will be bound by it."
1746 If we examine this world's affairs, there are all sorts of plans, and all degrees
73. (Thebrothers) said: "By Allah. well ye know that we of folly and wisdom. The wicked ones plan; the foolish ones plan; the simple ones
came not to make mischief in the land, and we are no plan; then there are men who think themselves wise and are perhaps thought to be
wise, but who are foolish, and they have their plans: and there are degrees of real
thieves!"(1738) and beneficent wisdom among men. Allah, the Universal Planner, is above all.
1738 As strangers in a strange land, they were liable to be suspected as spies or Anything good in our wisdom is but a reflection of His wisdom, and His wisdom
men who meditated some unlawful design, or some crime, such as theft, which can even turn folly and wickedness to good.
would be common in a season of scarcity. The brothers protested against the
absurdity of such a suspicion after they had been entertained so royally by the 77.They said: "If he steals, there was a brother of his
Wazir. who did steal before (him)."(1747) But these things
did Joseph keep locked in his heart, revealing not the
74. (The Egyptians) said: "What then shall be the penalty secrets to them.(1748) He (simply) said (to himself):
of this, if ye are (proved) to have lied?"(1739) "Ye are the worse situated;(1749) and Allah knoweth
1739 "That might be all very well," said the Egyptians, "but what if it is found by a best the truth of what ye assert!"
search that you have in fact abused the Wazir's hospitality by stealing a valuable
cup?" 1747 The hatred of the ten for Joseph and Benjamin comes out again. They are
not only ready to believe evil of Benjamin, but they carry their thoughts back to
Joseph and call him a thief as well. They had injured Joseph; and by a false charge
75.They said: "The penalty should be that he in whose of this kind they salve their conscience. Little did they suspect that Joseph was
saddle-bag it is found, should be held (as bondman) to before them, under another guise, and their falsehood and treachery, would soon
atone(1740) for the (crime). Thus it is we punish the be exposed.
wrongdoers!"(1741) 1748 There were many secrets: (1) that he was Joseph himself; (2) that his brother,
Benjamin, knew him; (3) that there was no guilt in Benjamin, but the whole
1740 We must try to picture to ourselves the mentality of the ten. They
practical joke was in furtherance of a great plan (see n. 1745 above); (4) that they
understood each other perfectly, in their sins as well as in other things. For
were giving themselves away, and were unconsciously facilitating the plan, though
themselves, the search held out no fears. Besides they had had no opportunity of
their motives were not aboveboard.
stealing. But what of that young fellow Benjamin? They were ready to believe
anything against him, the more so as the Wazir's partiality for him had lent a keen 1749 "Ah!" thought Joseph, "you think that Benjamin is safely out of the way, and
edge to their jealousy. Judging by their own standards, they would not be surprised that Joseph was got rid of long since! Would you be surprised to know that you
if he had stolen, seeing that he had had such opportunities — sitting at the High have given yourselves away, that you are now in the power of Joseph, and that
Table and staying with the Wazir. They felt very self-righteous at the same time Joseph is the very instrument of your exposure and (let us hope) of your
that they indulged in the luxury of accusing in their thoughts the most innocent of repentance?"
men! Supposing he had stolen, here would be a fine opportunity of getting rid of
him. What about their solemn oath to their father? Oh! that was covered by the
exception. He had done for himself. They had done all they could to protect him, 78. They said: "O exalted one!(1750) Behold! he has a
but they were powerless. The old man could come and see for himself, father, aged and venerable, (who will grieve for him);
so take one of us in his place; for we see that thou art
1741 This was their family custom. It was of course long anterior to the Mosaic
Law, which laid down full restitution for theft, and if the culprit had nothing, he (gracious) in doing good."
was to be sold for his theft (Exod. xxii. 3). But here the crime was more than theft. 1750 I have translated the tide of 'Aziz here as "the exalted one" when addressed to
It was theft, lying, and the grossest abuse of confidence and hospitality. While the Joseph in order not to cause confusion with the other man, the 'Aziz, the Courtier,
ten felt a secret satisfaction in suggesting the penalty, they were unconsciously who had bought Joseph on arrival in Egypt . See 12:30 above, and notes 1677 and
carrying out Joseph's plan. Thus the vilest motives often help in carrying out the 1714. (R).
most beneficent plans.
76. So he(1742) began (the search) with their baggage,

79.He said: "(Allah) forbid that we take other than him
with whom we found our property: indeed (if we did
before (he came to) the baggage(1743) of his brother:
so), we should be acting wrongfully.(1751)
at length he brought it(1744) out of his brother´s
baggage. Thus did We plan for Joseph. He could not 1751 There is a little sparring now between the Ten and Joseph. They are afraid
take his brother by the law of the king except that of meeting their father's wrath, and he holds them strictly to the bargain which
they had themselves suggested.
Allah(1745) willed it (so). We raise to degrees (of
wisdom) whom(1746) We please: but over all endued 80.Now when they saw no hope of his (yielding), they
with knowledge is one, the All-Knowing.
held a conference in private. The leader among them
1742 The pronoun "he" can only refer to Joseph. He may have been present all said:(1752) "Know ye not that your father did take an
the time, or he may just have come up, as the supposed theft of the king's own cup oath from you in Allah's name, and how, before this,
(12:72 above) was a very serious and important affair, and the investigation
required his personal supervision. All that his officers did by his orders was his
ye did fail in your duty with Joseph? Therefore will I
152
not leave this land until my father permits me, or 1759 A speech full of jealousy, taunting malice, and lack of understanding—one
that would have driven mad anyone less endowed with patience and wisdom than
Allah(1753) commands me; and He is the best to
was Jacob, the Prophet of Allah. It shows that the sons were still unregenerate,
command. though the time of their repentance and reclamation was drawing nigh. The cruel
1752 Kabir may mean the eldest. But in 12:78 above, Kabir is distinguished from heartlessness of their words is particularly out of place, as Jacob bore his sorrow in
Shaykh, and I have translated the one as "venerable" and the other as "aged". In silence and complained to no mortal, but poured out his distraction and grief only
20:71, Kabir obviously means "leader" or "chief, and has no reference to age. I to Allah, as stated in the next verse.
therefore translate here by the word "leader", that brother among them who took
the most active part in these transactions. His name is not given in the Qur'an. 86. He said: "I only complain(1760) of my distraction
The eldest brother was Reuben. But according to the biblical story the brother and anguish to Allah, and I know from Allah(1761)
who had taken the most active part in this transaction was Judah, one of the elder that which ye know not...
brothers, being the fourth son, after Reuben, Simeon, and Levi, and of the same
mother as these. It was Judah who stood surety to Jacob for Benjamin (Gen. 43:9). 1760 Jacob's plaint to Allah is about himself, not about Allah's doings. He bewails
It is therefore natural that Judah should, as here, offer to stay behind. the distraction of his mind and his occasional breaking out of those bounds of
patience which he had set for himself.
1753 The pledge he had given was to his father, and in Allah's name. Therefore
he was bound both to his father, and to Allah. He must await his father's order 1761 He knew of Allah's merciful and beneficent dealings with man in a way his
and remain here as pledged, unless Allah opened out some other way. For shallow sons did not. And his perfect faith in Allah also told him that all would be
example the Egyptian WazTr might relent: if so, he could go back with Benjamin well. He never gave up hope for Joseph, as his directions in the next verse show.
to his father, and his pledge would be satisfied. They may be supposed to have been spoken after a little silence of grief and
thought. That silence I have indicated in punctuation by three dots.
81. "Turn ye back to your father, and say, Ó our father!
behold! thy son committed theft! we bear witness only 87. "Omy sons! go ye and enquire about Joseph and his
to what we know, and we could not well guard against brother, and never give up hope of Allah's Soothing
the unseen!(1754) Mercy:(1762) truly no one despairs of Allah's Soothing
Mercy, except those who have no faith."(1763)
1754 'He stole in secret and without our knowledge. How could we in the
circumstances prevent it? 1 This may have been a good statement for the other 1762 The word is rawh, not ruh, as some translators have mistakenly construed it.
nine brothers, but Judah was himself personally and specially pledged. Rawh includes the idea of a Mercy that stills or calms our distracted state, and is
particularly appropriate here in the mouth of Jacob.
82. "Ásk at the town where we have been and the
1763 Jacob ignores and forgives the sting and malice in the speech of his sons, and
caravan in which we returned, and (you will find) we like a true Prophet of Allah, still wishes them well, gives them sound advice, and
are indeed telling the truth.´"(1755) sends them on an errand which is to open their eyes to the wonderful ways of
Providence as much as it will bring consolation to his own distressed soul. He asks
1755 To vouch for the truth of the story, the nine brothers are asked by Judah to them to go again in search of Joseph and Benjamin. Perhaps by now he had an
appeal to their father to enquire at the place where they stayed and the caravan idea that they might be together in Egypt . In any case their stock of grain is again
with which they came, and he would find that the facts were as they stated them. low, and they must seek its replenishment in Egypt . (R).
The nine brothers came back and told their father as they had been instructed by
Judah .
88. Then, when they came (back) into (Joseph´s)
83. Jacob said: "Nay, but ye have yourselves contrived a presence(1764) they said: "O exalted one! distress
story (good enough) for you. (1756)So patience is has seized us and our family: we have (now) brought
most fitting (for me). Maybe Allah will bring them but scanty capital: so pay us full measure, (we pray
(back) all to me (in the end).(1757) For He is indeed thee), and treat it as charity to us: for Allah doth
full of knowledge and wisdom." reward the charitable."
1764 The nine brothers come back to Egypt according to their father's direction.
1756 Jacob was absolutely stunned by the story. He knew his darling little
Their first care is to see the WazTr. They must tell him of all their father's distress
Benjamin too well to believe that he had committed theft. He flatly refused to
and excite his pity, if perchance he might release Benjamin. They would describe
believe it, and called it a cock-and-bull story, which indeed it was, though not in
the father's special mental distress as well as the distress which was the common
the sense in which he reproached the nine brothers. With the eye of faith he saw
lot of all in famine time. They had spent a great part of their capital and stock in
clearly the innocence of Benjamin, though he did not see every detail of what had
trade. They would appeal to his charity. It might please so great a man, the
happened.
absolute governor of a wealthy state. And they did so. Perhaps they mentioned
1757 With the eye of faith he clung to even a larger hope. Perhaps all three of his their father's touching faith, and that brought Joseph out of his shell, as in the next
lost sons would come back—Joseph, Benjamin, and Judah. His faith in Allah was verse.
unswerving, although alas! the present facts altogether unnerved him. (R).
89.He said: "Know ye how ye dealt with Joseph(1765)
84. And he turned away from them, and said: "How great and his brother, not knowing (what ye were doing)?"
is my grief for Joseph!" And his eyes became
1765 Joseph now wants to reveal himself and touch their conscience. He had but
white(1758) with sorrow, and he fell into silent to remind them of the true facts as to their treatment of their brother Joseph,
melancholy. whom they pretended to have lost. He had by now also learnt from Benjamin
what slights and injustice he too had suffered at their hands after Joseph's
1758 The old father's grief is indescribable. Yet with what master-strokes it is protection had been removed from him in their home. Had not Joseph himself
described here! One sorrow brings up the memory of another and a greater one. seen them but too prone to believe the worst of Benjamin and to say the worst of
'Benjamin is now gone! Oh but Joseph! his pretty dream of boyhood! his greatness Joseph? But Joseph would be chari table-not only in the sense which they meant
foretold! and now how dark was the world! If he could but weep! Tears might give when they asked for a charitable grant of grain, but in a far higher sense. He would
relief, and his red and swollen eyes might yet regain their Light!' But his grief was forgive them and put the most charitable construction on what they did-that they
too deep for tears. His eyes lost their colour, and became a dull white. The light knew not what they were doing!
became a mere blur, a white glimmer. Darkness seemed Co cover everything. So
it was in the outside world. So was it in his mind. His grief was unshared,
unexpressed, and uncomplaining. Who could share it? Who could understand it? 90. They said: "Art thou indeed(1766) Joseph?" He said,
He bore his sorrow in silence. Yet his faith was undimmed, and he trimmed the "I am Joseph, and this is my brother: Allah has indeed
lamp of patience, that sovereign virtue for those who have faith. been gracious to us (all): behold, he that is righteous
and patient,- never will Allah suffer the reward to be
85. They said: "By Allah. (never) wilt thou cease to lost, of those who do right."
remember Joseph until thou reach the last extremity
1766 Their father's words, the way events were shaping themselves, Joseph's
of illness, or until thou die!"(1759)
questionings, perhaps Benjamin's manner now-not a slave kept in subjection but
one in perfect love and understanding with this great Wazir-perhaps also a
recollection of Joseph's boyish dream-all these things had prepared their minds
153
and they ask the direct question. "Art thou Joseph?" They get the direct reply. 1774 Jacob's sight had grown dim; his eyes had become white with much sorrow
"Yes. I am Joseph; and if you have still any doubt of my identity, here is Benjamin: for Joseph (see 12:84 above). Both his physical and mental vision now became
ask him. We have suffered much, but patience and right conduct are at last clear and bright as before.
rewarded by Allah!"
1775 He had said this (12:86) when everything was against him, and his sons were
scoffers. Now they themselves have come to say that his faith was justified and his
91. They said: "By Allah. indeed has Allah preferred thee vision was true.
above us, and we certainly have been guilty of
sin!"(1767) 97.They said: "O our father! ask for us forgiveness for
1767 The scales fall from the eyes of the brothers. We may suppose that they had our sins, for we were truly at fault."
joined Judah at this interview, and perhaps what Judah had seen when he was
alone helped in the process of their enlightenment. They are convicted of sin out 98. He said: "Soon(1776) will I ask my Lord for
of their own mouths, and now there is no arrier pensee, no reserve thought, in forgiveness for you: for he is indeed Oft-Forgiving,
their minds. They freely confess their wrongdoing, and the justice of Joseph's
preferment. Most Merciful."
1776 He fully intended to do this, but the most injured party was Joseph, and it
92. He said: "This day let no reproach be (cast)(1768) on was only fair that Joseph should be consulted. In fact Joseph had already forgiven
you: Allah will forgive you, and He is the Most Merciful his brothers all their past, and his father could confidently look forward to Joseph
joining in the wish of the whole family to turn to Allah through their aged father
of those who show mercy! Jacob
1768 Joseph is most generous. He is glad that they have at last seen the
significance of what happened. But he will not allow them at this great moment of
reconciliation to dwell on their conduct with reproaches against themselves. There in his prophetic office .
is more urgent work to do. An aged and beloved father is eating out his heart in
far Canaan in love and longing for his Joseph, and he must be told all 99. Then when they entered(1777) the presence of
immediately, and "comforted in body, mind, and estate," and so he tells the Joseph, he provided a home for his parents with
brothers to hurry back immediately with his shirt as a sign of recognition, as a
proof of these wonderful happenings. himself, and said: "Enter ye(1778) Egypt (all) in
safety if it please Allah."
93. "Go with this my shirt,(1769) and cast it over the 1777 At length the whole family arrived in Egypt and were reunited with Joseph.
face of my father: he will come to see (clearly). Then They were all entertained and provided with homes. But the parents were treated
come ye (here) to me together with all your family." with special honour, as was becoming both to Joseph's character and ordinary,
family ethics. His mother Rachel had long been dead, but he had been brought up
1769 It will be remembered that they had covered their crime by taking his shirt, by his mother's sister eah, whom his father had also married. Leah was now his
putting on the stains of blood, and pretending that he had been killed by a wolf: mother. They were lodged with Joseph himself.
see above, 12:17 -18. Now that they have confessed their crime and been forgiven,
and they have joyful news to tell Jacob about Joseph. Joseph gives them another 1778 This is in Arabic in the plural, not in the dual number. The welcome is for
shirt of his to prove the truth of their story. It is a rich shirt, befitting a ruler of all to Egypt , and under the auspices of the Wazir of Egypt. They came, therefore,
Egypt , to prove his good fortune, and yet perhaps its design and many colours under Allah's will, to a double sense of security: Egypt was secure from the famine
(12:18. n. 1651) were reminiscent of the lost Joseph. The first shirt plunged Jacob unlike the neighbouring countries; and they were to be cared for by the highest in
into grief This one will now restore him. See the verses following. the land.
94.When the caravan left (Egypt), their father said: "I 100. And he raised his parents high on the throne (of
do indeed scent the presence of Joseph:(1770) Nay, dignity),(1779) and they fell down in prostration, (all)
think me not a dotard." before him.(1779-A) He said: "O my father! this is the
fulfilment of my vision of old! Allah hath made it come
1770 Literally, 'I feel the scent, or the air, or the atmosphere or the breath of
true! He was indeed good to me when He took me out
Joseph'; for rih h as all these significations. Or we might translate, 'I feel the
presence of Joseph in the air'. When a long-lost friend is about to be found or of prison and brought you (all here)(1780) out of the
heard of, many people have a sort of presentiment of it, which they call telepathy. desert, (even) after Satan had sown enmity between
In Jacob's case it was more definite. He had always had faith that Joseph was living me and my brothers. Verily my Lord understandeth
and that his dream would be realised. Now that faith was proved true by his own best the mysteries of all that He planneth to do, for
sons; they had been undutiful, and hard, and ignorant; and circumstances had
converged to prove it to them by ocular demonstration. Jacob's soul was more
verily He is full of knowledge and wisdom.
sensitive. No wonder he knew already before the news was actually brought to 1779 Certainly metaphorically: probably also literally. By Eastern custom the
him. place of honour at a ceremonial reception is on a seat on a dais, with a special
cushion of honour, such as is assigned to a bridegroom at his reception. To show
95. They(1771) said: "By Allah. truly thou art in thine old his high respect for his parents, Joseph made them sit on a throne of dignity. On
wandering mind." the other hand, his parents and his brothers—all performed the ceremony of
prostration before Joseph in recognition of his supreme rank in Egypt under the
1771 "They" must be the people around him, before the brothers actually arrived. Pharaoh, And thus was fulfilled the dream or vision of his youth (12:4 above, and
These same brothers had sedulously cultivated the calumny that their father was n. 1633).
an old dotard, and everybody around believed it, even after its authors had to give
it up. Thus lies die hard, once they get a start. 1779-
1779-A The ceremony of prostration for paying respect might have been allowed
at the time of previous prophets, but with the advent of the complete and final
revelation prostration before anyone other than Allah is a grave sin strictly
96. Then when the bearer(1772) of the good news came, prohibited. (Eds.).
He cast (the shirt) over his face, and he
forthwith(1773) regained clear sight.(1774) He said: 1780 1780
"Did I not say to you, Í know from Allah that which
ye know not?´"(1775)
101. "O my Lord! Thou hast indeed bestowed on me some
power, and taught me something of the
1772 We may suppose this to have been Judah (see notes 1752 and 1753 above) interpretation(1781) of dreams and events,- O Thou
who was pledged to his father for Benjamin, and who could now announce the
good news not only of Benjamin but of Joseph. We can imagine him hurrying
Creator of the heavens(1782) and the earth! Thou art
forward, to be the first to tell the news, though the plural pronoun for those whom my Protector in this world and in the Hereafter. Take
Jacob addresses in this verse, and for those who reply in the next verse, shows that Thou my soul (at death) as one submitting to Thy will
all the brothers practically arrived together. (as a Muslim), and unite me with the
1773 The particle fa ("then") has here the force of "forthwith". righteous."(1783)
154
1781 Then he turns to Allah in prayer, and again his modesty is predominant. He 1789 Even if people profess a nominal faith in Allah, they corrupt it by believing
held supreme power under the king, but he calls it "some power" or authority. His in other things as if they were Allah's partners, or had some share in the shaping of
reading of events and dreams had saved millions of lives in the great Eygptian the world's destinies! In some circles, it is idolatry, the worship of stocks and
famine; yet he refers to it as "something of the interpretation of dreams and stones. In others, it is Christolatry and Mariolatry, or the deification of heroes and
events". And he takes no credit to himself. "All this;" he says, "was Thy gift, O men of renown. In others it is the powers of Nature or of Life, or of the human
Allah! For such things can only come from the Creator of the heavens and the intellect personified in Science or Art or invention, and this is the more common
earth." form of modern idolatry. Others again worship mystery, or imaginary powers of
good or even evil: greed and fear are mixed up with these forms of worship. Islam
1782 Power in the doing of things as well as power in intelligent forecasts and calls us to worship Allah, the One True God, and Him only. (R).
plans—both must look to Allah: otherwise the deed and the plan would be futile.
1783 Joseph's prayer may be analysed thus: (1)I am nothing; all power and 107. Do they then feel secure from the coming against
knowledge are Thine; (2) such things can only come from Thee, for Thou art the them of the covering veil(1790) of the wrath of Allah,-
Creator of all; (3) none can protect me from danger and wrong, but only Thou; (4) or of the coming against them of the (final) Hour all of
Thy protection I need both in this world and the next; (5) may I till death remain
constant to Thee; (6) may I yield up my soul to Thee in cheerful submission to
a sudden(1791) while they perceive not?
Thy will; (7) in this moment of union with my family after many partings let me 1790 Ghashiyah = covering veil, pall; used for the Judgement to come, which will
think of the final union with the great spiritual family of the righteous. How be so dark and appalling as to hide up all other and petty things, and be the one
marvellously apt to the occasion! (Cf. 13:23 ). great reality for the souls that were slaves to evil.
102. Such is one of the stories of what happened 1791 The metaphor is changed, from intensity of darkness to suddenness of time.
It will come before they are aware of it. Let them not feel any sense of safety in sin
unseen,(1784) which We reveal by inspiration unto (Cf. 43:66).
thee; nor wast thou(1785) (present) with them then
when they concerted their plans together in the 108. Say thou: "This is my way: I do invite unto Allah,- on
process of weaving their plots. evidence clear as the seeing with one´s eyes,-(1792)
1784 The story is finished. But is it a story? It is rather a recital of forces and I and whoever follows me. Glory to Allah. and never
motives, thoughts and feelings, complications and results, ordinarily not seen by will I join gods with Allah."
men. However much they concert their plans and unite their forces, whatever
dark plots they back with all their resources—the plan of Allah works irresistibly, 1792 Islam holds fast to the one central fact in the spiritual world—the unity of
and sweeps away all their machinations. The good win through in the end, but not Allah, and all Reality springing from Him and Him alone. There can be no one
always as they planned; the evil are foiled, and often their very plots help the good. and nothing in competition with that one and only Reality. It is the essence of
What did the brothers desire in trying to get rid of Joseph, and what actually Truth. All other ideas or existences, including our perception of Self, are merely
happened? How the Courtier's wife, encouraged by the corrupt women of her relative—mere projections from the wonderful faculties which He has given to us.
acquaintance, tried and failed to seduce Joseph and how Allah listened to his This is not, to us, mere hypothesis. It is in our inmost experience. In the physical
prayer and saved him from her vile designs? How wrong was it of the cupbearer to world, they say that seeing is believing. In our inner world this sense of Allah is as
forget Joseph, and yet how his very forgetfulness kept Joseph safe and undisturbed clear as sight in the physical world. Therefore, Al Mustafa and those who really
in prison until the day came when he should tackle the great problems of King's follow him in the truest sense of the world, call all the world to see this Truth, feel
kingdom? With every character in the story there are problems, and the whole is a this experience, follow this Way. They will never be distracted by metaphysical
beautifully balanced picture of the working of Allah's Providence in man's speculations, whose validity will always be doubtful, nor be deluded with
chequered destiny. (R). phantoms which lead men astray.
1785 The Prophet was no actor in those scenes; yet by inspiration he was able to
expound them in the Divine Light, as they had never been expounded before,
109.Nor did We send before thee (as messengers) any
whether in the Pentateuch or by any Seer before him. And allegorically they but men,(1793) whom we did inspire,- (men) living in
figured his own story—how his own brethren sought to betray and kill him, how by human habitations. Do they not travel through the
Allah's Providence he was not only saved but he won through. (R). earth, and see what was the end of those before
them? But the home of the Hereafter(1794) is best,
103.Yet no faith will the greater part of mankind have, for those who do right. Will ye not then understand?
however ardently thou dost desire it.(1786)
1793 I was man that allah sent as His Messengers to explain Him to man. He did
1786 In spite of such an exposition and such a convincing illustration, how few not send angels or gods. Into His chosen men He breathed His inspirations, so
men really have true faith—such a faith as Jacob had in the old story, or that they could see truer than other men. But they were men living with men-in
Muhammad the Chosen One had, in the story which was actually unfolding itself men's habitations in town or country; not reclues or cenobites, who had no
on the world's stage when this Surah was revealed, shortly before the Hij rah? Al personal experience of men's affairs and could not be teachers of men in the
Mustafa's ardent wish and faith was to save his people and all mankind from the fullest sense. Their deeds tell their own tale.
graceless condition of want of faith. But his efforts were flouted, and he had to
leave his home and suffer all kinds of persecution; but, tike Joseph, and more 1794 The righteous, the men of Allah, had, as in Joseph's history, some evidence
than Joseph, he was marked out for great work, which he finally achieved. of Allah's Providence in this very world with all its imperfections as reflecting our
imperfections. But this world is of no real consequance of them. Their home is in
the Hereafter Josepth's eartly home was in Canaan: but he attained his glory
104.And no reward dost thou ask of them for this: it is elsewhere; and his spiritual Home is in the great Society of the Righteous.(3:39).
no less than a message for all creatures.(1787)
1787 The Divine Message was priceless; it was not for the Messenger's personal 110. (Respite will be granted) until, when the
profit, nor did he ask of men any reward for bringing it for their benefit. It was for messengers give up hope (of their people) and (come
all creatures—literally, for all the worlds, as explained in 1:2. n. 20 (see also 34:47 to) think that they were treated as liars,(1795) there
and 36:21). reaches them Our help, and those whom We will are
delivered into safety. But never will be warded off our
105.And how many Signs in the heavens and the earth
punishment from those who are in sin.
do they pass by? Yet they turn (their faces) away from
them!(1788) 1795 Zannu (comes to think): I construe the nominative of this verb to be "the
messengers" in agreement with the best authorities. Kudhibu is the usual reading,
1788 Not only can we learn through Scripture of the working of Allah's though Kudhdhibu, the alternative reading, also rests on good authority. I
providence in human history and the history of individual souls, hut also His Signs construe the meaning to be: that Allah gives plenty of rope to the wicked (as in
are scattered literally throughout nature—throughout Creation—for all who have Joseph's story) until His own Messengers feel almost that it will be hopeless to
eyes to see. And yet man is so arrogant that he turns away his very eyes from preach to them and come to consider themselves branded as liars by an
them! unbelieving world; that the breaking-point is then reached; that Allah's help then
comes swiftly to His men, and they are delivered from persecution and danger,
106.And most of them believe not in Allah without while the wrath of Allah overtakes sinners, and nothing can then ward it off. This
interpretation has good authority behind it, though there are differences of
associating (other as partners) with Him!(1789) opinion.
155
1797 A story like that of Joseph is not a purely imaginary fable. The People of the
111. There is, in their stories,(1796) instruction for men Book have it in their sacred literature. It is confirmed here in its main outline, but
endued with understanding. It is not a tale invented, here there is a detailed spiritual exposition that will be found nowhere in earlier
but a confirmation of what went before it,-(1797) a literature. The exposition covers all sides of human life. If properly understood, it
detailed exposition of all things, and a guide and a gives valuable lessons to guide our conduct—an instance of Allah's grace and
mercy to people who will go to Him in faith and put their affairs in His hands.
mercy to any such as believe.
1796 Their stories, i.e., the stories of the Prophets or of the wicked; for the two
threads interwine, as in Joseph's story.
13. Al Ra'd (The Thunder)

In the name of Allah, Most when he was given some initiative by way of trial and preparation. If man attends
carefully to the Signs, he should have no doubt whatever.
3. And it is He who spread out the earth, and set thereon
mountains standing firm and (flowing) rivers: and
1. A.L.M.R.(1798) These are the signs (or verses)(1799) fruit of every kind He made in pairs, two and
of the Book: that which hath been revealed unto thee two:(1804) He draweth the night as a veil(1805) oér
from thy Lord is the Truth; but most men believe not. the Day. Behold, verily in these things there are signs
for those who consider!
1798 For Alif, Lam, Mim, see 2:1, n. 25. For Alif, Lam, Ra', see Introduction to S.
10. For abbreviated Letters generally see Appendix I. Here there seems to be a 1804 I think that this refers to sex in plants, and I see M.P. has translated
combination of the groups Alif, Lam, Mim and Alif, Lam, Ra'. We consider here accordingly. Plants like animals have their reproductive apparatus—male stamens
not only the beginning (Alif), the middle (Lam), and the end (Mim), of man's and female pistils. In most cases the same flower combines both stamens and
spiritual history, but also the immediate future of the interior of our organisation, pistils, but in some cases these organs are specialised in separate flowers, and in
such as it appeared to our Ummah towards the close of the Makkan period. But some cases, even in separate trees. The date palm of Arabia and the Papaya of
in trying to determine their meaning, we must not be dogmatic. The befitting India, are instances of fruit trees which are unisexual (Cf. 20:53 and 31:10).
attitude is to say: Allah knows best. (R).
1805 Cf. 7:54 and n. 1032. The whole passage there may be compared with the
1799 Cf. 10:1, n. 1382. whole passage here. Both their similarity and their variation show how closely
reasoned each argument is, with expressions exactly appropriate to each occasion.
2. Allah is He Who raised the heavens without any
pillars(1800) that ye can see; is firmly established on 4. And in the earth are tracts (Diverse though)
the throne (of Authority);(1801) He has subjected the neighbouring, and gardens of vines and fields sown
sun and the moon (to his Law)! Each one runs (its with corn, and palm trees - growing(1806) out of
course) for a term appointed. He doth regulate all single roots or otherwise: watered with the same
affairs,(1802) explaining the signs in detail, that ye water, yet some of them We make more excellent than
may believe with certainty in the meeting with your others to eat.(1807) Behold, verily in these things
Lord.(1803) there are signs for those who understand!
1800 Should we construe the clause "that ye can see" to refer to "pillars" or "to the 1806 Does "growing out of single roots or otherwise" qualify "palm trees" or "vines"
heavens"? Either is admissible, but I prefer the former. The heavens are and "corn" as well? The former construction is adopted by the classical
supported on no pillars that we can see. What we see is the blue vault of heaven, Commentators: in which case the reference is to the fact either that two or more
but there are invisible forces or conditions created by Allah, which should impress palm trees occasionally grow out of a single root, or that palm, trees grow
us with His power and glory. sometimes as odd trees and sometimes in great thick clusters. If the latter
construction is adopted, the reference would , be to the fact that date palm (and
1801 Cf. 10:3, and n. 1386. We must not think that anything came into being by palms generally) and some other plants arise out of a single taproot, while the
itself or carries out its functions by itself. Allah is the active Force through which majority of trees arise out of a network of roots that spread out extensively. Here
everything has its life and being and through which everything is maintained and is adaptation to soil and water conditions—another Sign or wonder of Creation.
supported, even though fixed laws are established for its regulation and
government. The "term appointed" limits the duration of their functioning: its 1807 The date palm, the crops of food-grains, and the grapevine are all fed by the
ultimate return is to Allah, as its beginning proceeded from Allah (see also 35:13). same kind of water, yet how different the harvests which they yield! And that
applies to all vegetation. The fruit or eatable produce may vary in shape, size,
1802 Cf. 10:31 , n. 1425. Where the laws of nature are fixed, and everything runs colour, flavour, etc., in endless variety.
according to its appointed course, the government and regulation behind it is still
that of Allah. Where there is limited free will as in man, yet the ultimate source of 5. If thou dost marvel (at their want of faith), strange is
man's faculties is Allah. Allah cares for His creatures. He does not, as in the idea
of polytheistic Greece , sit apart on Olympus , careless of His creatures (see also
their saying: "When we are (actually) dust,(1808)
29:61). shall we indeed then be in a creation renewed?" They
are those who deny their Lord! They are those round
1803 One manifestation of His caring for His creatures, even where a limited whose necks will be yokes (of servitude):(1809) they
amount of free will is granted for their development, is that He is careful to
explain His Signs both in nature and in express and detailed revelation through will be Companions of the Fire, to dwell therein (for
His Messengers, lest man should have any doubts whether he has to return aye)!
ultimately to his Lord and account for all his actions during the "term appointed,"
156
1808 After seeing the Signs in nature and the Signs in revelation, it is indeed secretly take some pleasure or profit, he is wrong, for recording angels record all
strange that people should deny their Creator. But if they admit the Signs of the his thoughts and deeds.
Creator, Who works marvels before their very eyes everyday, why should they
doubt that when they are reduced to dust, they can be raised up again? If one 1817 Allah is not intent on punishment. He created man virtuous and pure: He
creation is possible, what difficulty can there be in accepting a renewed creation? gave him intelligence and knowledge; He surrounded him with all sorts of
It becomes then a question of obstinate and rebellious will, for which the instruments of His grace and mercy. If, in spite of all this, man distorts his own
punishment is described. will and goes against Allah's Will, yet is Allah's forgiveness open to him if he will
take it. It is only when he has made his own sight blind and changed his own
1809 Aghlal: yokes (of servitude): Cf. 7:157 and n. 1128. The punishment may be nature or soul away from the beautiful mould in which Allah formed it, that
conceived of in two stages: immediately, yokes of servitude to superstition, Allah's Wrath will descend on him and the favourable position in which Allah
falsehood, etc., as against the freedom in Faith; and finally, the Fire which burns placed him will be changed. When once the punishment comes, there is no
the very soul (see also 32:10). turning it back.
None of the things which he relied upon—other than Allah—can possibly protect
6. They ask thee to hasten on the evil in preference to him.
the good:(1810) Yet have come to pass, before them,
(many) exemplary punishments! But verily thy Lord is 12.It is He Who doth show you the lightning, by way
full of forgiveness for mankind for their wrong-doing, both of fear and of hope:(1818) It is He Who doth
and verily thy Lord is (also) strict in punishment. raise up the clouds, heavy with (fertilising) rain!
1810 Cf. 18:55 and 27:46). The Unbelievers by way of a taunt say: "If there is a 1818 Here then is the climax to the answer of the sarcastic challenge of the
punishment, let us see it come down now." The answer to it is threefold. (1) Why Unbelievers for punishment, in language of great sublimity. Why look to evil
do you want to see the punishment rather than the mercy of Allah? Which is rather than to good?— to punishment rather than to mercy?—to the fear in the
better? (2) Have you not heard in history of terrible punishments for evil? And force and fire of the lightning rather than to the hope of good and abundant crops
have you not before your very eyes seen examples of wickedness brought to in the rain which will come behind the lightning clouds? (Cf. 30:24)
book? (3) Allah works not only injustice and punishment, but also in mercy and
forgiveness, and mercy and forgiveness come first.
13. Nay, thunder repeateth His praises, (1819)and so do
7. And the Unbelievers say: "Why is not a sign sent down the angels, with awe:(1820) He flingeth the loud-
to him from his Lord?"(1811) But thou art truly a voiced thunder-bolts, and therewith He striketh
warner, and to every people a guide.(1812) whomsoever He will..yet these (are the men) who
(dare to) dispute about Allah, with the strength of His
1811 After all the Signs that have just been mentioned it is mere fractiousness to power (supreme)!(1821)
say, "Bring down a Sign." Al Mustafa brought Signs and credentials as other
Prophets did, and like them, refused to satisfy mere idle curiosity. 1819 Nay, thunder itself, which may frighten you, is but a tame and beneficent
force before Him, declaring His praises, like the rest of creation. Thunder thus
1812 The last sentence of this verse has usually been interpreted to mean that the aptly gives the name of this Surah of contrasts, where what we may think terrible is
Prophet's function was merely to warn, and that guidance was sent by Allah to shown to be really a submissive instrument of good in Allah's hands.
every nation through its Prophets. I think the following interpretation is equally
possible: 'it is itself a Sign that Al Mustafa should warn and preach and produce 1820 And the angels, whom we think to be beautiful creatures of power and glory
the Qur'an, and the guidance which he brings is universal guidance, as from Allah.' nearest to Allah, yet feel reverence and awe even as they praise His Holy Name.
1821 Who is puny man, to call Allah in question? Cf. some variations on this
8. Allah doth know what every female (womb) doth theme in the Book of Job, e.g., chapters 38 to 41.
bear,(1813) by how much the wombs fall short (of
their time or number) or do exceed. Every single thing 14. ForHim (alone) is prayer in Truth:(1822) any others
is before His sight, in (due) proportion. that they call upon besides Him hear them no more
1813 The female womb is just an example, a type, of extreme secrecy. Not even than if they were to stretch forth their hands for water
the female herself knows what is in the womb—whether it is a male young or a to reach their mouths but it reaches them not: for the
female young, whether it is one or more, whether it is to be born short of the prayer of those without Faith is nothing but (futile)
standard time or to exceed the standard time. But the most hidden and apparently
wandering (in the mind).(1823)
unknowable things are clear to Allah's knowledge: there is no mere chance: all
things are regulated by Allah in just measure and proportion. The general 1822 Haqq= truth; right; what is due, befitting, proper. All these meanings are to
proposition comes in the last sentence: "every single thing is before His sight, in be understood here. If we worship anything other than Allah (whether it is idols,
(due) proportion." stars, powers of nature, spirits, or deified men, or Self, or Power, or Wealth,
Science or Art, Talent or Intellect), our worship is both foolish and futile.
9. He knoweth the unseen and that which is open: He is
1823 Without Faith, it is obvious that prayer or worship has no meaning whatever.
the Great, the Most High.(1814) It is but an aberration of the mind. But there is a deeper meaning. You may have
1814 A verse of matchless rhythm in Arabic. false faith, as in superstitions or in worshipping things other than Allah, as
explained in the last note. In that case, too, you are pursuing mere phantoms of
the mind. When you come to examine it, it is mere imbecility or futility. Worship
10. It is the same (to Him) whether any of you conceal and prayer are justified only to Allah, the One True God (Cf. 40:50). (R).
his speech or declare it openly; whether he lie hid by
night or walk forth freely by day.(1815) 15. Whatever beings(1824) there are in the heavens and
1815 Our most hidden thoughts and motives are known to Him at all times. the earth do prostrate themselves to Allah(1825)
(Acknowledging subjection),- with good-will or in
11. For each (such person)(1816) there are (angels) in spite of themselves:(1826) so do their
succession, before and behind him: They guard him by shadows:(1827) in the morning and evenings.
command of Allah. Verily never will Allah change the 1824 Notice that the original of what I have translated "whatever being" is the
condition of a people until they change what is within personal pronoun man, not ma. This then refers to beings with a personality, e.g.,
themselves.(1817) But when (once) Allah willeth a angels, spirits, human beings, and possibly other things of objective (not
necessarily material) existence, as contrasted with their Shadows or Simulacre or
people´s punishment, there can be no turning it back,
Appearances, or Phantasms, mentioned at the end of the verse. Both these Beings
nor will they find, besides Him, any to protect. and their Shadows are subject to the Will of Allah. See notes 1825 and 1827.
1816 See last verse. Every person, whether he conceals or reveals his thoughts, 1825 "Prostrate themselves": the posture means that they recognise their subjection
whether he skulks in darkness or goes about by day—all are under Allah's watch to Allah's Will and Law, whether they wish it or not.
and ward. His grace encompasses everyone, and again and again protects him, if
he will only take the protection, from harm and evil. If in his folly he thinks he can
157
1826 "In spite of themselves": Satan and the Spirits of Evil. They would like to get ransom. For them will the reckoning be terrible: their
away from the control of the All-Good Allah, but they cannot, and they have to
abode will be Hell,- what a bed of misery!
acknowledge His supremacy and lordship over them.
1833 Cf. 3:91 and 10:54 .
1827 Even the Shadows-creations of the Imagination, or projections from other
things and dependent on the other things for their existence, as shadows or to
substance-even such shadows are subject to Allah's Laws and Will, and cannot 19. Is then one who doth know that that which hath
arise or have any effect on our minds except by His permission. The Shadows are been revealed unto thee from thy Lord is the Truth,
longest and therefore most prominent when the sun is level, and tend to disappear like one who is blind?(1834) It is those who are
as the sun approaches the zenith. But even when they are longest and most
endued with understanding that receive admonition;-
prominent, they are still subject to Allah's Will and Law. (R).
1834 In this section the contrast between Faith and Righteousness on the one
16. Say: "Who is the Lord and Sustainer(1828) of the hand and Infidelity and Evil on the other is set out. The righteous man is known
heavens and the earth?" Say: "(It is) Allah." Say: "Do as one who (1) receives admonition; (2) is true to his covenants; (3) follows the
universal Religion of Faith and Practice joined together; (4) is patient and
ye then take (for worship) protectors other than Him, persevering in seeking Allah; and in practical matters he is known to be; (5)
such as have no power either for good or for harm to regular in prayer; (6) generous in true charity, whether open or secret; and(7) not
themselves?"(1829) Say: "Are the blind equal with revengeful, but anxious to turn off evil with good, thus breaking the chain of evil
those who see? Or the depths of darkness equal with which tends to perpetuate itself.
light?" Or do they assign to Allah(1830) partners who
have created (anything) as He has created, so that the 20. Those who fulfil the covenant of Allah and fail not in
creation seemed to them similar? Say: "(Allah) is the their plighted word;
Creator of all things: He is the One, the Supreme and
Irresistible."
21. Those who join together those things which Allah
hath commanded to be joined,(1835) hold their Lord
1828 The meaning of Rabb is explained in n. 20, to 1:2. in awe, and fear the terrible reckoning;
1829 Cf. 5:76. 1835 That is, join faith with practice, love of Allah with love of man, and respect
for all Prophets alike, i.e., follow the universal Religion, and not odd bits of it.
1830 This verse may be analysed into six parts, each two parts going together like
question and answer. Each except the fifth part is introduced by the word "Say",
which is equivalent in old Arabic to inverted commas. The fifth part, "or do they 22. Those who patiently persevere, seeking the
assign . . . similar?" is not introduced by "Say", because it is in the indirect form. countenance of their Lord; Establish regular prayers;
spend, out of (the gifts) We have bestowed for their
(1) Who is the Lord and Sustainer of the Worlds? It is Allah. (2) And yet you sustenance, secretly and openly; and turn off Evil with
worship other gods? No, no one can be equal to Him, any more than darkness is good: for such there is the final attainment of the
equal to light. (3) Your other gods have created nothing by which you can be (Eternal) Home,-(1836)
misled? No indeed; He is the only Creator, the One and Supreme.
1836 Their journey in this life was at best a sojourn. The final Bliss is their eternal
Home, which is further prefigured in the two following verses.
17. He sends down water(1831) from the skies, and the
channels flow, each according to its measure: But the 23. Gardens of perpetual bliss: they shall enter there, as
torrent bears away to foam that mounts up to the well as the righteous among their fathers, their
surface. Even so, from that (ore) which they spouses, and their offspring:(1837) and angels shall
heat(1832) in the fire, to make ornaments or utensils enter unto them from every gate (with the salutation):
therewith, there is a scum likewise. Thus doth Allah
(by parables) show forth Truth and Vanity. For the 1837 The relationships of this life are temporal, but love in righteousness is
eternal. In the eternal Gardens of Bliss the righteous will be reunited with all those
scum disappears like forth cast out; while that which
near and dear ones whom they loved, provided only that they were righteous also;
is for the good of mankind remains on the earth. Thus for in eternity nothing else counts. Blood-relationships and marriage relationships
doth Allah set forth parables. create certain physical bonds in this life, which may lead so much good, and
possibly also to evil. All that is physical or evil will go. But the good will come
1831 This verse is full of parables. (1) It is Allah Who sends rain and sends it to forth with a new meaning in the final Reckoning. Thus ancestors and descendants,
all. See how it flows in different channels according to their capacities. Some are husbands and wives, brothers and sisters, (for dhurriyyat includes them), whose
sluggish; some have a swift current. Some form great rivers and irrigate wide tracts love was pure and sanctified, will find new bliss in the perfecting of their love and
of country; some are clear crystal streams, perhaps in hilly tracts, with beds of will see a new and mystic meaning in the old and ephemeral bonds. Can we
clean pebbles which you can see through the water. Some produce delicious wonder at Jacob's reunion with Joseph, or that of Moses with Aaron, or of
edible fish: and some are infested by crocodiles or injurious monsters. And there Muhammad Al Mustafa with the Lady Khadijah? In fact all the Righteous will be
are degrees, and degrees among brooks, streams, lakes, rivers, and seas. So with reunited in the Hereafter (12:101).
the rain of Allah's mercy and the knowledge and wisdom and guidance which He
sends. All can receive it. Different ones will respond according to their capacities.
(2) In the physical world, water is pure and beneficial. But froth and scum will 24."Peace unto you for that ye persevered in patience!
gather according to local conditions. As the floods will carry off the scum and Now how excellent is the final home!"
purify the water, so will the flood of Allah's spiritual mercy carry away our spiritual
scum and purify the water. (3) The froth may make a greater show on the surface, 25. But those who break the Covenant of Allah, after
but it will not last. So will there be frothy knowledge which will disappear, but
Allah's Truth will endure. having plighted their word thereto, and cut asunder
those things(1838) which Allah has commanded to be
1832 In continuation of the last note, the fourth parable is that of metal ores: (4) joined, and work mischief in the land;- on them is the
the ore is full of baser admixture, but the fire will separate the gold from the dross
curse; for them is the terrible Home!(1839)
for ornaments, or (5) some metal of household utility, with which you make
everyday utensils, which the fire will separate from admixtures which you do not 1838 This is the opposite of the things explained in 13:21 above, n. 1835.
want. So the fire of Allah's test, either by adversity or by affluence, will search out
the true metal in us and reject the dross. It will show us what is valuable or what is 1839 This is in contrast to the state of the blessed, described in 13:22-24 above.
useful, all sorts of scum and vanity which we collect and miscall knowledge. The Curse is the opposite of the Bliss, and the Terrible Home is the opposite of
the Eternal Home, the Gardens of perpetual bliss.
18.For those who respond to their Lord, are (all) good
things. But those who respond not to Him,- Even if 26.Allah doth enlarge, or grant by (strict) measure, the
they had all that is in the heavens and on earth, and Sustenance(1840) (which He giveth) to whomso He
as much more, (in vain) would they offer it(1833) for pleaseth. (The wordly) rejoice in the life of this world:
158
But the life of this world is but little comfort in the 1848 Let not the Unbelievers think that if they seem to prosper for a time, that is
the end of the matter. They are warned about three things. (1) Their ill deeds
Hereafter.(1841)
must carry evil consequences for them all the time, though they may not perceive
1840 Allah, the Sustainer and Cherisher of all His creatures, gives sustenance to them for a certain time. (2) Their homes, their places of resort, the circles in
all—the sustenance including all means for their physical, moral, intellectual, and which they move, will also be haunted by their ill deeds and their consequences.
spiritual growth and development according to their needs and capacities. To For evil makes a complex of its environment. The walls of Jericho , when they fall,
some He grants it in abundance; to others He gives it in strict measure. No one must bring down all Jericho in its ruins. (3) The ultimate Disaster, the Final
can question Him, for His Will is supreme, and it is the measure of all good (Cf. Reckoning, must come, for Allah never fails in His promise. True values must
29:61-62). eventually be restored: the good to the good, and the evil to the evil. The
Commentators draw illustrations from the life of the Messenger, his exile from
1841 Cf. 9:38. The meaning here may also be: This present life is just a furniture, Makkah, and his restoration. A similar miracle works in all history. But the
a convenience, a stepping stone, a probation, for the life to come. In itself it is less Command is with Allah.
important than the Hereafter.
32. Mocked were (many) Messengers(1849) before thee:
27. The Unbelievers say: "Why is not a sign sent down to but I granted respite to the unbelievers, and finally I
him from his Lord?"(1842) Say: "Truly Allah leaveth, punished them: Then how (terrible) was my
to stray, whom He will; But He guideth to Himself requital!(1850)
those who turn to Him in penitence,-
1849 Cf. 6:10 and 36:30.
1842 The question is repeated from 13:7 above: for the line of reasoning there
suggested in answer is now completed, and another line of reasoning is now taken 1850 The punishment was in many cases deferred. But when it did come, how
up. Allah provides every guidance for those who turn to Him in penitence, but He terrible and exemplary it was?
will leave those to wander astray who deliberately close their eyes and their hearts
to His grace and the comfort that comes from remembering Him and celebrating 33. Is then He who standeth over every soul (and
His praises. knoweth) all that it doth, (like any others)? And yet
they ascribe partners to Allah. Say: "But name
28. "Those who believe, and whose hearts find
them!(1851) is it that ye will inform Him of something
satisfaction in the remembrance of Allah. for without he knoweth not on earth, or is it (just) a show of
doubt in the remembrance of Allah do hearts find words?" Nay! to those who believe not, their
satisfaction.(1843) pretence(1852) seems pleasing, but they are kept
1843 The Sign or Miracle is not something external: it is something internal, back (thereby) from the path. And those whom Allah
something in your mind, heart, and soul. It depends on your inner spiritual leaves to stray, no one can guide.
experience. If you turn to Allah, that light, that experience, will come. If you do
not, Allah will not force you. 1851 Cf. 12:40, You have but to name your false gods, and you will see that they
are nothing but names. There is no reality behind them, whereas Allah is the One
29. "For those who believe and work righteousness, is great Reality. He penetrates everything through and through and knows all things.
Do you dare to tell Him of something on earth that He does not know? Or is it
(every) blessedness,(1844) and a beautiful place of just a trick or a show of words?
(final) return."
1852 All pretences and fancies seem attractive to their inventors, but alas! they are
1844 "Blessedness": Tuba: an internal state of satisfaction, an inward joy which is a great obstruction to the Path of Religion and Truth. However, if by their
difficult to describe in words, but which reflects itself in the life of the good man, contumacy, they have cut themselves off from Allah's grace, who can guide them
through good and ill fortune, through good report and evil. And then, there is or reclaim them from their errors?
always the final goal to which his eyes are turned, the beautiful Home of rest in the
Hereafter, after this life's struggles are over. That goal is Allah Himself. 34. Forthem is a penalty in the life of this world,(1853)
but harder, truly, is the penalty of the Hereafter: and
30. Thus have we sent thee amongst a People before
defender have they none against Allah.
whom (long since) have (other) Peoples (gone and)
passed away;(1845) in order that thou mightest 1853 The consequences of sin may be felt in this life itself, but they are nothing
rehearse unto them what We send down unto thee by compared to the final penalties in the life to come.
inspiration; yet do they reject (Him), the Most
Gracious! Say: "He is my Lord! There is no god but He!
35.The parable of the Garden which the righteous are
On Him is my trust, and to Him do I turn!"(1846) promised!- beneath it flow rivers: perpetual is the
enjoyment thereof(1854) and the shade
1845 Our Prophet came later in time than other Prophets, to complete their therein:(1855) such is the end of the Righteous; and
Message and universalise Religion. And certainly it is after his age that the process
of the unification of the world began. That process is not complete yet, but is
the end of Unbelievers in the Fire.(1856)
proceeding apace. 1854 For the comprehensive meaning of the root akala (literally 'to eat'), see 5:66,
n, 776. In its derived meaning, it means fruit and enjoyment of all kinds, spiritual
1846 Faith tells us that no amount of opposition from Unbelievers can ever stop
as well as other. The joys of heaven are not like the joys of the earth, which fade
Allah's Plan.
away or cloy. The joys of heaven are pure, lasting, and without any of the
drawbacks which we associate with the joys of the sense.
31. If there were a Qurán with which mountains were
moved, or the earth were cloven asunder, or the dead 1855 Zill: literally shade, hence, shelter, protection, security. All these meanings
are implied. Shade is one of the delights of a garden. Cf. 4:57, and n. 579.
were made to speak, (this would be the one!) But,
truly, the command is with Allah in all things!(1847) 1856 In this, as no other place, the Fire is contrasted with the Garden, as misery is
Do not the Believers know, that, had Allah (so) willed, contrasted with bliss. We can also imagine other incidents in contrast with those of
the Garden; e.g., with the Fire will be drought, aridity, thirst, instead of beautiful
He could have guided all mankind (to the right)? But rivers; pain and suffering, instead of perpetual delight; no protection against the
the Unbelievers,- never will disaster cease to seize fierceness of the heat, as contrasted with the cool shades ever deepening as you
them for their (ill) deeds, or to settle close to their proceed in the Garden.
homes, until the promise of Allah come to pass, for,
verily, Allah will not fail in His promise.(1848) 36. Those to whom We have given the Book(1857)
1847 Everything is possible and in Allah's power. His Plan is beneficent and all-
rejoice at what hath been revealed unto thee: but
embracing. But it is not for His creatures to dictate to Him, or demand what He there are among the clans(1858) those who reject a
should do, or how He should do it. The Command is with Allah in all things. The part thereof. Say: "I am commanded to worship Allah,
Believers know His Omnipotence, and they also know that He will order His
world for the best.
159
and not to join partners with Him. Unto Him do I call, 1863 Kitab: I have translated "a Book (revealed)"; but it can also mean "a Law
decreed" or "a Decree established." Ultimately the meaning is the same; for each
and unto Him is my return."
age, according to Allah's wisdom, His Message is renewed (Cf. 34:4).
1857 The Book: in a general sense, Revelation. "Those to whom the Book hath
been given" are both (1) the People of the Book of previous revelations, who study 39. Allah doth blot out or confirm what He pleaseth: with
the new Revelation in Arabic without prejudice and find in it confirmation of what Him is the Mother of the Book.(1864)
their ancestors had received; and (2) the Muslims who receive the Qur'an with
such spiritual joy. 1864 Umm al Kitab'. Mother of the Book: the original foundation of all
revelation; the essence of Allah's Will and Law. (Cf. 3:7, n. 347, and 43:4).
1858 Ahzab (plural of hizb = parties, sects, troops, clans. The reference may be to
the clans mentioned in 33:20 and 22 (that whole Surah is called Ahzab}. But we
can understand it in a perfectly general sense, among all the sections of the people 40. Whether We shall show thee (within thy life-time)
there are persons who would receive a portion of Allah's truth but reject whatever part of what we promised them or take to ourselves
does not suit them or fall in with their selfish aims or vain desires. The proper thy soul (before it is all accomplished),- thy duty is to
answer to them is: surely, Allah's command is universal-to worship and serve Him make (the Message) reach them: it is our part to call
and refuse to bend the knee to any other; the man of God finds his staff and
support in it; but he must invite all to share in its blessings; it came from Allah, them to account.
and to Allah shall we all return.
41.See they not that We gradually reduce the land (in
37. Thus have We revealed it to be a judgment of their control) from its outlying borders?(1865)
authority(1859) in Arabic. Wert thou to follow their (Where) Allah commands, there is none to put back
(vain) desires after the knowledge which hath His Command: and He is swift in calling to account.
reached thee, then wouldst thou find neither protector 1865 In the Prophet's ministry at Makkah, the most stiff-necked opposition came
nor defender(1860) against Allah. from the sear and centre of power in Makkah. The humbler people—the fringe of
Makkan society—came in readily, as also did some tribes round about Makkah.
1859 The Qur'an is in Arabic; therefore the Arabs, among whom it was After the Hijrah there was a hard struggle between Makkah and Madinah, and at
promulgated, could have no difficulty in understanding its precepts and using it in last the bloodless conquest of Makkah in 8 A. H. made the pagan structure finally
the judging of right and wrong in all their affairs. But it is also universal; therefore collapse, though it had already been sapped to its foundations. So, generally,
no one should give preference to his own vain fancies against this authoritative Truth finds easiest entrance through the humble and lowly, and not in the
declaration. beginning at the headquarters of power, but in the fulness of time it makes its way
1860 Cf. 2:120. The variation is in the single word "Waq here in place of "Nasir” everywhere with irresistible force.
in 2:120. In each case the apt word is chosen not only for the rhythm in its own
passage but for the general meaning in the argument. 42.Those before them did (also) devise plots; but in all
things the master- planning is Allah's.(1866) He
38. We did send messengers before thee, and appointed knoweth the doings of every soul: and soon will the
for them wives and children:(1861) and it was never Unbelievers know who gets home in the end.
the part of a messenger to bring a sign except as Allah
1866 Cf. 3:54. and n. 393.
permitted(1862) (or commanded). For each period is
a Book (revealed).(1863) 43. The Unbelievers say: "No messenger(1867) art
1861 All the Prophets of whom we have any detailed knowledge, except one, had thou." Say: "Enough for a witness between me and
wives and children. The exception is Jesus, the son of Mary. But his life was you is Allah, and such as have knowledge of the
incomplete: his ministry barely lasted three years; his mission was limited; and he
Book."(1868)
was not called upon to deal with the many-sided problems that arise in a highly
organised society or State. We pay equal respect to him, because he was Allah's 1867 The enemies of Islam have to acknowledge that Al Mustafa was a great and
Messenger; but that is not to say that his Message covers the same universal noble character, but they deny his Prophethood. He could point to his credentials
ground as that of al Mustafa. There is no reproach foranormal human being if he from Allah in the work which he achieved, and the Qur'an which he brought.
lives a normal human life; there is glory if he beautifies it and sets a nobler
example of virtue than other men, as did al Mustafa. 1868 That is, those who have knowledge of revelation generally will recognise
Allah's revelation in the Holy Qur'an. An alternative reading is "min 'indihi", which
1862 No Prophet performed any miracle or showed forth any "Signs," except as is written the same in Arabic, with only three vowel points different. If we adopt
Allah willed. Allah's will (Mash'ah) is an All-Wise, universal Plan, which is not that, the last clause will be: "and from Him is (all) knowledge of the Book": i.e., 'as
formed for the benefit of one tribe or millah or of one age or country (see also all knowledge of the Book comes from Allah, the Qur'an also bears witness to
next verse). The greatest Miracle in history was and is the Qur'an. We can me.'
apprehend its beauty and grandeur today as much as did the people of al
Mustafa's day-even more, as our collective knowledge of nature and of Allah's
creation has increased.
160
14. Ibrahim (Abraham)

In the name of Allah, Most but there are special events in personal or national history which may be
commemorated as Red-letter Days. Those to the Israelites were set out in great
Gracious, Most Merciful. detail in 2:30-61 and in other places.
1877 Sabbaris the intensive form, and includes all the ideas implied in Sabr (2:45
and n. 61 and 2:153 n. 157) in an intensive degree. Shakur a nd Shakir have in
1. A. L. R.(1869) A Book which We have revealed unto them the idea of appreciation, recognition, gratitude as shown in deeds of
goodness and righteousness. Both terms are applied to Allah as well as to men. A
thee, in order that thou mightest lead mankind out of slight distinction in shades of meaning may be noted. Shakur implies that the
the depths of darkness into light - by the leave(1870) appreciation is even for the smallest favours and response on the other side: it is
of their Lord - to the Way of (Him) the Exalted in mental attitude independent of specific facts. Shakir implies bigger and more
power, worthy of all praise!-(1871) specific things. (Cf. 35:30).
1869 For those mystic Letters see Introduction to S. 10. 6. Remember! Moses said to his people: "Call to mind the
1870 It is insisted that every Prophet speaks not from himself but from Allah. His favour of Allah to you when He delivered you(1878)
leading into the light is but by the Grace and Mercy of Allah, not by any power of from the people of Pharaoh: they set you hard tasks
his own, or by any merit of those who hear him. and punishments, slaughtered your sons, and let your
1871 In this and the next verse where the sentence is completed, three qualities of women-folk live: therein was a tremendous trial from
Allah are mentioned, viz., (1) His exalted position above all Creation; (2) His your Lord."
goodness, which entitles Him, and Him alone, to Praise; and (3) His Power in all
heaven and earth. Thus He stands in no need of man's worship; His goodness is 1878 Cf. 2:49. The reference back to Israel and Moses serves a double purpose-as
all for the good of man (and His creatures); and His control over His creatures is an appeal to the People of the Book, and as a reminder to Quraysh of the favour
complete; so He can carry out His Will and Plan. now conferred on them by the coming among them of a greater Prophet than
Moses.
2. Of Allah, to Whom do belong all things in the heavens 7. And remember! your Lord caused to be declared
and on earth! But alas for the Unbelievers(1872) for a
(publicly): "If ye are grateful, I will add more
terrible penalty (their Unfaith will bring them)!-
(favours) unto you; But if ye show ingratitude, truly
1872
1872 See the last note. That being the case, in what a sad plight are those who My punishment is terrible indeed."
reject the Faith and Grace offered to them, and draw down on themselves all the
terrible consequence of that, rejection — the Wrath to come! 8. And Moses said: "If ye show ingratitude,(1880) ye
and all on earth together, yet is Allah free of all
3. Those who love the life(1873) of this world more than
wants,(1881) worthy of all praise.
the Hereafter, who hinder (men) from the Path of
Allah and seek therein something crooked: they are 1880 Ingratitude not only in feeling or words, but in disobedience, and willful
astray by a long distance. rejection and rebellion. If the whole of you band together against Allah, you do
not detract from Allah's power one atom, because Allah does not depend upon
1873 The Unbelievers are here characterised in three ways: (1) they love this you for anything, and His goodness and righteousness and praise worthiness
ephemeral life and its vanities more than the true Life which goes into the cannot be called into question by your contumacy.
Hereafter; (2) they not only harm themselves but mislead others; (3) their own
crooked minds search for something crooked in Allah's straight Path (Cf. 7:45). 1881 Cf. 22:64, 29:6, 35:15, and 47:38.
But in doing so, they go farther and farther from the Truth.
9. Has not the story reached you, (O people!), of those
4. We sent not a messenger except (to teach) in the who (went) before you? - of the people of Noah, and
language(1874) of his (own) people, in order to make Ád, and Thamud? - And of those who (came) after
(things) clear to them. Now Allah leaves straying them? None knows them(1882) but Allah. To them
those whom He pleases:(1875) and guides whom He came messengers with Clear (Signs); but they put
pleases: and He is Exalted in power, full of Wisdom. their hands(1883) up to their mouths, and said: "We
do deny (the mission) on which ye have been sent,
1874 If the object of a Message is to make things clear, it must be delivered in the
language current among the people to whom the Messenger is sent. Through and we are really in suspicious (disquieting)
them it can reach all mankind. There is even a wider meaning for "language". It is doubt(1884) as to that to which ye invite us."
not merely a question of alphabets, letters, or words. Each age or people-or world
1882 Even the names of all the Prophets are not known to men, much less the
in a psychological sense -casts its thoughts in a certain mould or form. Allah's
details of their story. If some "news" of them (for the word translated "story" may
Message - being universal -can be expressed in all moulds and forms, and is
also be translated "news") reaches us, it is to give us spiritual instruction for our
equally valid and necessary for all grades of humanity, and must therefore be
own lives.
explained to each according to his or her capacity or receptivity. In this respect the
Qur'an is marvellous. It is for the simplest as well as the most advanced. 1883 That is, either that the unbelievers metaphorically put their hands up to the
mouths of the Prophets to try to prevent them from proclaiming their Message, or
1875 "Whom He pleases": the usual expression for Mashi'ah, the universal Will
that the unbelievers, put up their fingers to their own mouths, as much as to say
and Plan, which is All-Wise and on the highest plane of goodness and
"Don't listen to them," or bit their own fingers in token of incontinent rage.
righteousness. (Cf. 16:93).
Whatever construction we adopt, the meaning is that they were intolerant of their
prophets even as Quraysh were intolerant of Al Mustafa and did all they could to
5. We sent Moses with Our signs (and the command). suppress Allah's Truth.
"Bring out thy people from the depths of darkness into
1884 Cf. 11:62. The distinction between Skakk and rayb may be noted. Shakk is
light, and teach them to remember the Days of intellectual doubt, a doubt as to fact: is it so, or is it not? Rayb is something more
Allah."(1876) Verily in this there are Signs for such as than intellectual doubt; a suspicion that there is fraud or deception; something that
are firmly patient and constant,- grateful and upsets your moral belief, and causes a disquiet in your soul- In 52:30, it is used as
appreciative.(1877) equivalent to "calamity" or "disaster", some punishment or evil. Both kinds of
doubts and suspicions are hinted at against Prophets of Allah (see also 34:54).
1876 "The Days of Allah": the days when Allah's mercy was specially shown to
them. Every day and every hour and minute, Allah's Grace flows to us abundantly,
161
10. Their messengers said: "Is there a doubt about Allah, 17. In gulps will he sip it, but never will he be near
The Creator of the heavens and the earth? It is swallowing it down his throat: death will come to him
He(1885) Who invites you, in order that He may from every quarter, yet will he not die: and in front of
forgive you your sins and give you respite for a term him will be a chastisement unrelenting.(1891)
appointed!" They said: "Ah! ye are no more than 1891 A graphic and deterrent picture, from the preaching of the earlier Prophets,
human, like ourselves! Ye wish to turn us away from of unrelieved horror of the torments of Hell. The door of escape by annihilation
the (gods) our fathers used to worship: then bring us is also closed to them (Cf. 2:126 and 31:24).
some clear authority."(1886)
1885 The Prophets (generally) clear both kinds of doubt. 'You cannot doubt the
18. The parable of those who reject their Lord is that
existence of Allah! Behold His works! We are not speaking for ourselves or their works are as ashes,(1892) on which the wind
deceiving you. We speak according to the Message of inspiration from Allah." blows furiously on a tempestuous day: No power have
Notice that the doubters had said to the Prophets: "Ye invite us." The Prophets they over aught that they have earned: that is the
say: "It is Allah Who invites you, and He does it to save you by His grace, and give straying far, far (from the goal).
you plenty of time (but not indefinite time) for penitence and amendment."
1892 Note the fullness of the parable. The works of the ungoldy are in themselves
1886 Infidelity is illogical and argues in a circle. If the Prophet speaks of Allah, the light and unsubstantial like ashes: they are the useless rubbish that remains out of
Unbeliever says, 'You are only a man!" "But I speak from Allah!" "Oh well! Our the faculties and opportunities which they have misused by burning them up.
ancestral ways of worship are good enough for us!" "What if they are wrong?" Further, the ashes are blown about hither and thither by the wind: the ungodly
"What authority have you for saying so?" "The highest authority, that from Allah!" have no compass, direction, or purpose that can stand. The wind, too, which
And so we come back full circle! Then the wicked rely on violence, but it recoils blows on them is no ordinary wind, nor the day on which they seek to enjoy the
on them, and they perish. fruits of their labours an ordinary tranquil day: a furious gale is blowing, for such is
the Wrath of Allah. They have neither internal peace nor external gain. In the
11. Their messengers said to them: "True, we are human scattering of the ashes they lose control even of such things as they might have
like yourselves, but Allah doth grant His grace to such earned but for their misdeeds. Their whole nature is contaminated. All their
wishes go astray. They are carried so far, far away from what was on their minds.
of his servants as He pleases. It is not for us to bring
What did they aim at, and what did they achieve?
you an authority except as Allah permits. And on Allah
let all men of faith put their trust. 19.Seest thou not that Allah created the heavens and
the earth in Truth?(1893) If He so will, He can remove
12. "No reason have we why we should not put our trust you and put (in your place) a new creation?
on Allah. Indeed He Has guided us to the Ways we
(follow). We shall certainly bear with patience all the 1893 Haqq: Truth. Right. Righteousness. True proportions. Reality. Allah's
hurt you may cause us. For those who put their trust creation is not to be trifled with. It is built on righteousness, and those who do not
obey its laws must give place to others who do. This warning is repeated again and
should put their trust on Allah." again in history and in revelation. Cf. 6:73.
13. And the Unbelievers said to their messengers: "Be 20. Nor is that for Allah any great matter.(1894)
sure we shall drive you out of our land, or ye shall
return to our religion."(1887) But their Lord inspired 1894 'Aziz: great, mighty, excellent, powerful, rare, precious.
(this Message) to them: "Verily We shall cause the
wrong-doers to perish! 21. They will all be marshalled before Allah together:
then will the weak say to those(1895) who were
1887 The arguments in a circle were explained in the last note. But Infidelity arrogant, "For us, we but followed you; can ye then
looks upon argument merely as an amusement. Its chief weapon is physical force.
As its only belief is in materialism, it thinks that threats of force will put down the avail us to all against the wrath of Allah." They will
righteous. It offers the choice between exile and violence against conformity to its reply, "If we had received the Guidance(1896) of
own standards of evil, which it thinks to be good. But Faith is not to be cowed Allah, we should have given it to you: to us it makes
down by Force. Its source of strength is Allah, and it receives the assurance that no difference (now) whether we rage, or bear (these
violence will perish ultimately by violence, and that Faith and Goodness must
torments) with patience: for ourselves there is no way
stand and be established. In fact the good must inherit the earth and the evil ones
be blotted out. of escape."
1895 When the time for judgement comes, there are two kinds of disillusionment
14."And verily We shall cause you to abide in the land, waiting for the ungodly. (1) Those who were misled and failed to see that each
and succeed them. This for such as fear(1888) the soul bears its own personal responsibility (2:134) and cannot shift it on to others,
Time when they shall stand before My tribunal,- such will turn to those who misled them, in the hope that they might intercede for them
or do something to help them. They receive a plain answer as in the latter part of
as fear the punishment denounced." this verse. (2) Those who relied on Satan, the Power of Evil. His answer (in 14:22
1888 "Fear" means here "have present before their minds something which should below) is frank, cynical and brutal.
cause fear, so that they should shape their conduct in order to avoid the ill 1896 Those whose power or specious intelligence or influence misled them-such
consequences of wickedness." as false priests or leaders-will find themselves in a perilous state. How can they
help others? They themselves failed to profit from Allah's guidance, and they can
15.But they sought victory and decision(1889) (there with some justice retort that they put them in the wrong path as they followed it
and then), and frustration was the lot of every themselves!
powerful obstinate transgressor.(1890)
22. And Satan will say when the matter is
1889 Cf. 8:19. 1 have assumed that "they" in this verse is the same as "them" in the
decided:(1897) "It was Allah Who gave you a promise
preceding verse, i.e., the ungodly. Hoping for victory, they forced a decision, and
they got it-against themselves. Or they challenged a punishment, and it came in of Truth: I too promised, but I failed in my promise to
good time. Some Commentators construe "they" here to mean "the Prophets"; in you. I had no authority over you except to call you but
that case the verse would mean: "The Prophets prayed for a victory and decision, ye listened to me: then reproach not me, but reproach
and the ungodly were frustrated in their efforts to suppress the Truth." your own souls. I cannot listen to your cries, nor can
1890 Cf. 11:59. ye listen to mine. I reject(1898) your former act in
associating me with Allah. For wrong-doers there
16.In front of such a one is Hell, and he is given, for must be a grievous penalty."
drink, boiling fetid water. 1897 After the Judgement, Evil declares itself in its true colours. Frankly it says: 'I
deceived you. The promise of Allah was true, but you believed me rather than
162
Allah. I had no power to force you. I had but to call you, and you came running Their cup of iniquity seemed about full, and they seemed to be heading to
after me. You must blame yourselves. Did you think I was equal with Allah? I perdition, as later events indeed showed to be the case.
know too well that I was not and never could be. If you did wrong, you must suffer
the Penalty.'
The general meaning is also clear. Selfish men, when they seize power, want
1898 See the last note. An alternative interpretation of this sentence may be: "I worship for themselves or their Phantasies, in derogation of the true God. Power,
had already beforehand rebelled against Allah with Whom ye associated me." which should have been an instrument of good, becomes in their hands an
instrument of evil. They and their people rush headlong to perdition. "These be
23.But those who believe and work righteousness will thy gods, 0 Israel " has been a cry repeated again and again in history, in the face,
be admitted to gardens beneath which rivers flow,- to or at the back, of men of God!
dwell therein for aye with the leave of their Lord.
Their greeting therein will be: "Peace!"(1899)
29.Into Hell? They will burn therein,- an evil place to
stay in!
1899 How this contrasts with the misery and mutual self-recrimination of the
ungodly! 30.And they set up (idols) as equal to Allah, to mislead
(men) from the Path! Say: "Enjoy (your brief power)!
24. Seest thou not how Allah sets forth a parable? - A
But verily ye are making straightway for Hell!"
goodly word(1900) like a goodly tree, whose root is
firmly fixed, and its branches (reach) to the heavens,- 31. Speak to my servants who have believed,(1905) that
of its Lord. So Allah sets forth parables for men, in they may establish regular prayers, and spend (in
order that they may receive admonition. charity) out of the Sustenance(1906) we have given
1900 "Goodly word" is usually interpreted as the Divine Word, the Divine them, secretly and openly, before the coming of a Day
Message, the True Religion. It may also be interpreted in a more general sense as in which there will be neither mutual
a word of truth, a word of goodness or kindness, which follows from a true bargaining(1907) nor befriending.
appreciation of Religion. For Religion includes our duty to Allah and our duty to
man. The "evil word" is opposite to this: false religion, blasphemy, false speech, or 1905 Putting ourselves back in the position which the Muslim community found
preaching or teaching unkindness and wrongdoing. (R). themselves in Makkah just before the Hijrah, we can imagine how much
encouragement and consolation they needed from the preaching, the Faith, and
25. It brings forth its fruit(1901) at all times, by the the steadfast character of Al Mustafa. Intolerant persecution was the order of the
day; neither the life nor the property or reputation of the Muslims was safe. They
leave of its Lord. So Allah sets forth parables for men, are asked to find strength and tranquillity in prayer and in helping each other
in order that they may receive admonition. according to their needs and resources.
1901 The goodly tree is known for: (1) its beauty: it gives pleasure to all who see it: 1906 Here, as elsewhere, "Sustenance" is to be taken in the literal as well as the
(2) its stability; it remains firm and unshaken in storms, because its roots are firmly metaphorical sense. There were many among the Muslims who were poor, or
fixed in the earth; (3) its wide compass; its branches reach high, and it catches all slaves, or depressed, because they were deprived of the means of livelihood on
the sunshine from heaven, and gives shade to countless birds in its branches and account of their Faith. They were to be fed, clothed, and sheltered, by those who
men and animals beneath it, and (4) its abundant fruit, which it yields at all times. had means. There were those who were ignorant and needed spiritual sustenance:
So is the Good Word. It is as beautiful as it is true. It abides in all changes and they were to be taught and strengthened by those to whom Allah had given
chances of this life, and even beyond (see verse 27 below): it is never shaken by knowledge and firmness of character. Charity was to be ordinarily secret, so as to
sorrow or what seems to us calamity; its roots are deep down in the bedrock facts cut out all show or parade, and perhaps also lest the enemy should dry up those
of life. Its reach is universal, above, around, below: it is illuminated by the divine sources by unprincipled violene; but there must be much that had to be open and
light from heaven, and its consolation reaches countless beings of all grades of life. organised, so that all the needy could know where to go to be relieved.
Its fruit-the enjoyment of its blessings-is not confined to one season or one set of
circumstances; furthermore the fortunate man who is the vehicle of that word has 1907 The great Day of Reckoning would be one on which all values would be
no self-pride: he attributes all its goodness, and his act in spreading it, to the Will changed. Wealth, as understood in this world, would no longer count. Should we
and Leave of Allah. Cf. the New Testament Parable of the Sower, (Matt. 13:1-9, not therefore use any wealth we have in this life, to give here and receive there?
Mark 4:1-9), or of the Mustard-seed (Matt. 13:31-32). In this Parable of the Bay' includes all bargaining-barter, purchase and sale, etc. In this world, where
Qur'an there are fewer words and more spiritual meaning, and the emphasis is on wealth has some value, let us spend it and get for ourselves "treasures in heaven."
more essential things. In the next life each man will stand on his merits and personal responsibility. One
man cannot help another. Let us here help each other to become true and
26. And the parable of an evil Word is that of an evil tree: righteous, so that our personal account may be favourable there.
It is torn up by the root from the surface of the earth:
it has no stability.(1902)
32. It is Allah Who hath created the heavens and the
earth and sendeth down rain from the skies, and with
1902 The evil tree is the opposite of the goodly tree. The parallelism of contrast it bringeth out fruits wherewith to feed you; it is He
can be followed out in all the details of the last note.
Who hath made the ships subject to you, that they
may sail through the sea by His command; and the
27. Allah will establish in strength those who believe,
rivers (also) hath He made subject to you.(1908)
with the word that stands firm, in this world and in
the Hereafter; but Allah will leave, to stray, those who 1908 We must realise that behind all of our strength, skill, and intelligence there is
do wrong: Allah doeth what He willeth.(1903) the power and goodness of Allah, Who gave us all these things. Man can
understand and control the forces of nature so as to bring them to his own service:
1903 His Will and Plan may be above comprehension but will prevail over all he can only do so, because (1) he has got these gifts from Allah, and (2) Allah has
things. It is not like the mil of man, who may plan good things but is not fixed definite laws in nature, of which he can take advantage by Allah's command
necessarily able to carry them out. and permission. He has been made Vicegerent on earth (2:30): Allah commanded
the highest creatures to bow down to Adam (2:34). Man, by Allah's command, can
28.Hast thou not turned thy vision to those who(1904) use rain to produce food for himself: make ships to sail the seas: use rivers as
highways, and cut canals for traffic and irrigation. Not only this, but even the
have changed the favour of Allah. Into blasphemy and heavenly bodies can (by Allah's command) contribute to his needs (see next
caused their people to descend to the House of verse).
Perdition?-
1904 There is a particular and a general meaning. The particular meaning is
33. And He hath made subject to you the sun and the
understood to be a reference to the Makkan Pagans who turned the House of moon,(1909) both diligently pursuing their courses;
Allah into a place for the worship of horrible idols and the practice of unseemly and the night and the day hath he (also) made subject
rites and cults. There is no real difficulty in accepting this as part of a late Makkan to you.
Surah even without supposing it to be a prophecy. The Makkan Pagans had
turned Religion into a blasphemous superstition, and were misguiding their 1909 The sun gives out heat, which is the source of all life and energy on this
people, persecuting the true Messenger of Allah and all who followed his teaching. planet, and produces the seasons of the year, by utilising which, man can supply
163
his needs, not only material, but immaterial in the shape of light, health, and other
blessings. The sun and the moon together produce tides, and are responsible for
39. "Praise be to Allah, Who hath granted unto me in old
atmospheric changes which are of the highest importance in the life of man. The age Ismaíl and Isaac: for truly my Lord is He, the
succession of Day and Night is due to the apparent daily course of the sun Hearer of Prayer!(1917)
through the skies; and the cool light of the moon performs other services different
from those of warm daylight. Because there are laws here, which men can 1917 Abraham was 100 years old when Isaac was born (Gen. 21:5); and as Isma'il
understand and calculate, he can use all such things for his own service, and in was 13 years old when Abraham was 99, (Gen. 17:24-25), Isma'il was also a son of
that sense the heavenly bodies are themselves made subject to him by Allah's his father's old age, having been born when Abraham was 86 years old. The
command. younger son's progeny developed the Faith of Israel and that of Christ; the elder
son's progeny perfected the more universal Faith of Islam, the Faith of Abraham
the True.
34. And He giveth you of all that ye ask for.(1910) But if
ye count the favours of Allah, never will ye be able to 40.O my Lord! make me one who establishes regular
number them. Verily, man is given up to injustice and
Prayer, and also (raise such) among my
ingratitude.(1911)
offspring(1918) O our Lord! and accept Thou my
1910 Sincere and true prayer in faith is answered by Allah. Thus He gives us Prayer.
everything which a wise and benevolent Providence can give.
1918 Abraham prays for both branches of his family, having a wider vision than
1911 I have tried to render the intensive forms of the Arabic by what I consider some of the later Children of Israel .
their near equivalent here: the phrase "given up to injustice and ingratitude"
suggests habitual ignorance of just values and ingratitude for the innumerable gifts
and favours which Allah has showered on mankind.
41. "O our Lord!(1919) cover (us)(1920) with Thy
Forgiveness - me, My parents,(1921) and (all)
35.Remember Abraham said:(1912) "O my Lord! make Believers, on the Day that the Reckoning will be
established!(1922)
this city one of peace and security: and preserve me
and my sons from worshipping idols.(1913) 1919 Read again n. 1912 above. Having prayed for his progeny, Abraham now
prays for Allah's Grace on himself, his parents, and the whole Brotherhood of
1912 The Prayer of Abraham, the True in Faith, the progenitor of the Semitic Faith, irrespective of family or race or time, to be perfected in the ideal of Islam.
peoples and the Prototype of their Religion, is introduced in this place, to illustrate
the points referred to in the preceding section 14:31-34, viz., how the new 1920 For the shades of meaning in the different words for forgiveness, see n. 110
Revelation through the Ka'bah bears out the universal Revelation of Prayer and to 2:109.
Charity, Love of Allah and man, recognition of Allah's handiwork in nature, and
insistence on man's turning away from false worship and ingratitude to Allah. 1921 My parents. Abraham's father was an idolater (43:26; 6:74). Not only that,
Notice the four divisions into which it falls: (1) verses 35-36 are spoken by but he persecuted the Faith of Unity and threatened Abraham with stoning and
Abraham on his own behalf ("O my Lord!"); (2) verse 37-38 are spoken on behalf exile (19:46); and he and his people cast him into the Fire to be burned (21:52,
of his progeny ("O our Lord!") but with special reference to the elder branch, the 68). Yet Abraham's heart was tender, and he prayed for forgiveness for his father
children of Isma'il; (3) verses 39-40 are again a personal appeal, but both branches because of a promise which he made (9:114), though he renounced the land of his
of his family, viz., the sons of Isma'il and Isaac, are expressly mentioned; (4) verse fathers ( Chaldea ).
41 is a Prayer for himself, his parents, and all Believers, typifying that in the
1922 At the final Reckoning, all that may seem inequality or injustice in this world
universality of Islam all nations are to be blessed. Jerusalem , for the Mosaic Law
will be redressed. But the merits of the best of us will need Allah's Grace to
and the Gospel of Jesus, was the centre and symbol for the Jews, though of course
establish us in that lasting felicity which is promised to the righteous. And
all Allah's Truth is universal; Makkah, the centre of the Arabs, was to throw off its
Abraham, as the father of Prophecy, prayed for all-for the Universal Faith
tribal character and become universal in spite of the Makkans themselves.
perfected in Islam.
1913 Cf. 2:125-129. Abraham (with Isma'il) built the Ka'bah, and Abraham asks a
blessing on his handiwork and forgiveness for such lapses into idolatry as both 42. Think not that Allah doth not heed the deeds of those
branches of his family might fall into. who do wrong. He but giveth them respite against a
Day when the eyes will fixedly stare in horror,-
36. "O my Lord! they have indeed led astray many among
mankind; He then who follows my (ways) is of me, 43.They running forward with necks outstretched, their
and he that disobeys me,- but Thou art indeed Oft- heads uplifted, their gaze returning not towards them,
forgiving, Most Merciful. and their hearts a (gaping) void!(1923)
37."O our Lord! I have made some of my offspring to 1923 A picture of horror. The evil ones, when they realise the situation, will be
dazed: their eyes will stare without expression, and never move back; their necks
dwell in a valley without cultivation,(1914) by Thy will be outstretched; their heads uplifted in terror of the Judgement from on High;
Sacred House; in order, O our Lord, that they may and their hearts become empty of all hope or intelligence as the physical heart
establish regular Prayer: so fill the hearts of some might become empty of blood when circulation stops. In this state they will press
among men with love towards them, and feed them forward to Judgement.
with Fruits:(1915) so that they may give thanks.
44. So warn mankind of the Day when the Wrath will
1914 The Makkan valley is enclosed by hills on all sides, unlike Madinah, which
reach them: then will the wrong-doers say: "Our Lord!
has level cultivated plains. But just because of its natural isolation, it is fitted to be
a centre for prayer and praise. respite us (if only) for a short term: we will answer
Thy call, and follow the messengers!" "What! were ye
1915 Cf. 2:126, and n. 128. (The "Fruits" are there explained). The righteous, not wont to swear aforetime that ye should suffer no
though they have to have sustenance, both in a literal and figurative sense, require
also the love and sympathy of their fellow-men. decline?(1924)
1924 Zawal = decline from the zenith, as that of the sun; decline from the highest
38. "O our Lord! truly Thou dost know what we conceal point reached by a heavenly body in its course through the sky. The ungodly are
and what we reveal: for nothing whatever is hidden apt to think that their power will remain in the ascendant, on account of some
material advantages given them temporarily by Allah, but they are constantly
from Allah, whether on earth or in heaven.(1916)
receiving warnings in history and revelation and from the example of others
1916 In Abraham's prophetic mind was the secret and open enmity or contempt before them. There is a warning to the contemporary Pagan Makkans here; but
which the Children of Israel were to have for the Children of Isma'il (Arabs). He the warning is perfectly general, and for all time.
prays to Allah that they may be united in Islam, as indeed they were, except a
small remnant. 45. "And ye dwelt in the dwellings of men who wronged
their own souls; ye were clearly shown how We dealt
with them; and We put forth (many) parables in your
behoof!"
164
the most expressive part of man's essence or being. The metaphor of fetters (n
46. Mighty indeed were the plots which they made, but 1926) is now changed to that of pitch, which darkens and sets on fire the soul of
their plots were (well) within the sight of Allah, even man.
though they were such as to shake the hills!
51. That Allah may requite each soul according to its
47. Never think that Allah would fail his messengers in deserts;(1929) and verily Allah is swift in calling to
His promise: for Allah is Exalted in power, - the Lord account.(1930)
of Retribution.
1929 Its deserts: i.e., according to what it earned by its own acts, good or evil, in its
life of probation.
48. One day the earth will be changed to a different
earth, and so will be the Heavens,(1925) and (men) 1930 Swift in calling into account: We understand this in two significations. (1) Let
will be marshalled forth, before Allah, the One, the not the wicked think that because Allah, out of His infinite grace and mercy,
grants respite, therefore the retribution will be slow in coming. When the time
Irresistible; comes in accordance with Allah's Plan and Wisdom, the retribution will come so
1925 "A new earth and a new heaven" refers to the entirely changed conditions at swiftly that the ungodly will be surprised and they will wish they could get more
the end of things as we know them. Cf. 20:105-107. 39:67-69, 84:3. (R). respite (14:44.). (2) On the great Day of Reckoning, let it not be supposed that,
because there will be millions of souls to be judged, there will be any delay in
judgement as in a human tribunal. It will be a new world and beyond the flight of
49. And thou wilt see the sinners that day bound Time. Or if a metaphor from time as we conceive it in this world can be taken, it
together in fetters;-(1926) will be as it were in a twinkling of an eye (16:77).
1926 Cf. 36:8, 60:71. 69:30. (Eds).
52. Here is a Message for mankind: Let them take
50. Their garments(1927) of liquid pitch,(1928) and their warning therefrom, and let them know that He is (no
faces covered with Fire; other than) One God:(1931) Let men of understanding
take heed.
1927 Sirbal; plural, Sarabil: a garment or coat of mail, breast plate; something
covering the most vital parts of the body; like the shirt or the Indian kurta. 1931 Here is another aspect of the Truth of Unity. Allah being One, all justice is
of one standard, for Truth is one, and we see it as soon as the scales of
1928 Qatiran'. black pitch, a resinous substance exuding from certain kinds of phenomena) diversity fall from our eyes. The one true Reality then emerges.
trees like the terebinth or the pines, or distilled from wood or coal. It catches fire Blessed are those who treasured this Truth in their souls already in their life of
readily. Issuing from the upper garments (Sarabil) the flames soon cover the face, probation.
15. Al Hijr (The Rocky Tract)

In the name of Allah, Most 2. Again and again will those who disbelieve, wish that
Gracious, Most Merciful. they had bowed (to Allah's Will) in Islam.(1935)
1935 The time must inevitably come when those who allow themselves to be
deceived by falsehood or deliberately break Allah's Law will find themselves in a
terrible plight. They will then wish ardently and again and again, that they had
1. A. L. R.(1932) These are the Ayat(1933) of
sought Allah's Will and walked in the light of Truth. That time may be early or
Revelation,- of a Qurán that makes things late-in this life, or death, or at the Day of Judgement, but it must come. Man's own
clear.(1934) highest interest requires Chat he should awake to the Reality before it is too late
for repentance.
1932 For these mystic letters, see Introduction to Surah 10.
1933 Cf. 10:1. and n. 1382. 3. Leave them alone, to enjoy(1936) (the good things of
this life) and to please themselves: let (false) hope
1934 Note how appropriately the different phrases in which the Qur'an is
characterised bring out its different aspects as a Revelation. Let us just consider
amuse them: soon will knowledge (undeceive
the phrases used at the beginning of the six Alif, Lam, Mim Surahs of which this is them).(1937)
the last in order of arrangement. In 10:1 we read, "Ay at (or verses or Signs) of the
1936 Literally, "to eat", Cf. 5:66 and n. 776.
Book of Wisdom", the theme being the wonders of Allah's creation, and its
relation to His Revelation. In 11:1 we read, "a Book, with verses basic or 1937 The foolish and the wicked set great store by the pleasures of this world. In
fundamental, further explained in detail": the theme is Allah's Justice and their pride they think they have all knowledge. In the fullness of knowledge they
Punishment, to preserve the fundamental scheme of His Laws. In 12:1 we read, will see how wrong they were. Meanwhile those who have received the Light
"The Symbols (or verses) of the Perspicuous Book": the wonderful unfolding of should not for a single moment wonder at the apparent prosperity of the ungodly
Allah's Plan is explained in Joseph's story. In 13:1 we read, "The Signs (or verses) in this world. They should leave them alone, confident in the goodness and justice
of the Book": the contrasts in the modes of Allah's Revelation and its reception by of Allah.
man are pointed out, but not illustrated by detailed examples as in Joseph's
perspicuous story. In 14:1 we read "A Book . . . revealed ... to lead ... out of...
darkness into light": the theme being Abraham's prayer for man to be rescued
4. Never did We destroy a population that had not a term
from the darkness of false worship into the light of Unity. Here in 15:1 we read, decreed and assigned beforehand.(1938)
"Ayat (or verses) of Revelation-of a Qur'an that makes things clear (or
perspicuous)": the theme being an explanation of evil, and how Allah's Truth is 1938 Kitab malum: literally, "a writing known". There are many shades of meaning
protected from it. implied. (1) For every people, as for every individual, there is a definite Term
assigned: their faculty of choice gives them the opportunity of moulding their will
165
according to Allah's Will, and thus identifying themselves with Allah's Universal 1947 Sects, divisions, and systems invented by men tend to pass away, but Allah's
Law. During that Term they will be given plenty of rope: after that Term is past, pure Truth of Unity endures forever. This we see in history when we study it on a
there will be no opportunity for repentance. (2) Neither the righteous nor the large scale. Cf. the parable in 14:24-26. Khalat I have translated it here in the same
ungodly can hasten or delay the doom: Allah's Will must prevail, and He is All- sense as in 13:30, 10:102, and other places. Some Commentators give it a slightly
Wise. (3) The destruction of a people is not an arbitrary punishment from Allah: different shade of meaning. The other meaning is seen in 48:23.
the people bring it on themselves by their own choice: for the fixed Law or
Decree of Allah is always made known to them beforehand, and in many ways. 14. Even if We opened out to them a gate from
heaven,(1948) and they were to continue (all day)
5. Neither can a people anticipate its term, nor delay
ascending therein,
it.(1939)
1948 Cf. 6:35. The spiritual kingdom is open to all to enter. But the entrance is
1939 Cf. 7:34. Also see the last note. not a mere matter of physical movement. It is a question of total change of heart.
Evil must cease to be evil, before it can see or enjoy Good. If we could suppose
6. They say: "O thou to whom the Message is being Evil, like Bottom the weaver, to be "translated" or in some way carried up to
revealed! truly thou art mad (or possessed)!(1940) Heaven, it would only think that the Truth was an illusion and the reality mere
witchery. The taint is in its very nature, which must be purified and rendered fit
1940 Al Mustafa was accused by the ungodly of being mad or possessed, because for the reception of light, truth, and bliss.
he spoke of higher things than they knew, and acted from motives purer and
nobler than they could understand. So, in a minor degree, is the lot of all the 15. They would only say: "Our eyes have been
righteous in the presence of an ungodly world. Their motives, actions, words,
hopes, and aspirations are unintelligible to their fellows, and they are accused of
intoxicated: Nay, we have been bewitched by
being mad or out of their senses. But they know that they are on the right path, sorcery."
and it is the ungodly who are really acting against their own best interests.
16. It is We Who have set out(1949) The Zodiacal
7. "Why bringest thou not angels to us if it be that thou Signs(1950) in the heavens, and made them fair-
hast the Truth?"(1941) seeming to (all) beholders;
1941 Cf. 6:8-9 and notes 840, 841. On the part of the unbelievers, this is a mere 1949 Evil having been described, not as an external thing, hut as a taint of the soul,
taunt. They neither believe in Allah nor in angels nor in revelation nor in any but we have in this section a glorious account of the purity and beauty of Allah's
material things. It is ridiculous to suppose that they could be taken seriously, (see Creation. Evil is a blot on it, not a normal feature of it. Indeed, the normal feature
also 41:44). is the guard which Allah has put on it, to protect it from evil.
1950 In the countless millions of stars in the universe which we see, the first step
8. We send not the angels down except for just in our astronomical knowledge is to find marvellous order, beauty, and harmony,
cause:(1942) if they came (to the ungodly), behold! on a scale of grandeur which we appreciate more and more as our knowledge
no respite would they have!(1943) increases. The first broad belt that we distinguish is the Zodiac, which marks the
sun's path through the heavens year after year and the limit of the wanderings of
1942 Angels are not sent down to satisfy the whim or curiosity of the unbelievers. the moon and the planets. We make twelve divisions of it and call them Signs of
They are sent to bring inspiration to Allah's messengers and to execute Allah's the Zodiac. Each marks the solar path through the heavens as we see it, month
decrees. after month. We can thus mark off the seasons in our solar year, and express in
definite laws the most important facts in meteorology, agriculture, seasonal winds,
1943 If the angels were to appear before the ungodly, it would mean that they and tides. Then there are the mansions of the moon, the mapping out of the
came to execute just punishment, and then there would be no hope of respite Constellations, and other marvellous facts of the heavens, some of which affect
possible for the ungodly. our physical life on this earth. But the highest lessons we can draw from them are
spiritual. The author of this wonderful Order and Beauty is One, and He alone is
9. We have, without doubt, sent down the Message; and entitled to our worship (Cf. 25:63).
We will assuredly guard it (from corruption).(1944)
17.And (moreover) We have guarded them(1951) from
1944 The purity of the text of the Qur'an through fourteen centuries is a foretaste
of the eternal care with which Allah's Truth is guarded through all ages. All every evil spirit accursed:(1952)
corruptions, inventions, and accretions pass away, but Allah's Pure and Holy 1951 Taking the physical heavens, we can imagine the supreme melody or
Truth will never suffer eclipse even though the whole world mocked at it and was harmony-the Music of the Spheres-guarded from every disturbing force. If by any
bent on destroying it. (R). chance any rebellious force of evil seeks to obtain, by stealth, a sound of that
harmony to which all who make themselves consonant are freely invited, it is
10. We did send messengers before thee amongst the pursued by a shooting star, for there can be no consonance between evil and
religious sects(1945) of old: good.
1945 Shiya', plural of Shi'ah= a sect , a religious division. Mankind sees fragments 1952 Rajim: driven away with stones, rejected, accursed. Cf. 3:36.
of Truth at a time, and is apt to fall into fragments and divisions. All true
Messengers of Allah come to reconcile these fragments or divisions, for they 18.But any that gains a hearing(1953) by stealth, is
preach the true Gospel of Unity. So came Al Mustafa to bring back to Unity the pursued by a flaming fire, bright (to see).(1954)
many jarring sects among the Jews, Christians, and Pagans. His mission was held
up to ridicule, but so was the mission of his predecessors. Mockery itself should 1953 Cf. 72:8-9. (Eds.).
not discourage the preachers of Truth.
1954 A shooting star appears to be meant. Cf. 37:10.
11. But never came a messenger to them but they
mocked him. 19. And the earth We have spread out(1955) (like a
carpet); set thereon mountains firm and immovable;
12. Even so do we let it creep into the hearts of the and produced therein all kinds of things in due
sinners -(1946) balance.(1956)
1946 If evil and disbelief exist in the world, we must not be impatient or lose our 1955 Majesty, order, beauty, and harmony are shown in all Allah's Creation, but
faith. We must recognise that if such things are permitted, they are part of the especially in the heavens. Coming nearer to man, Allah's care for man and His
Universal Plan and purpose of Allah, Who is All-Wise and All-Good, but Whose goodness are shown (besides His other qualities) in His creation of the earth. In
wisdom and goodness we cannot fully fathom. One consolation we have, and that highly poetical language, the earth is described as spread out like carpet, on which
is stated in the next verse and the next note. the eternal hills act as weights to keep it steady (Cf. 13:3 and 16:15).
1956 And every kind of thing is produced on the earth in due balance and
13. That they should not believe in the (Message); but measure. The mineral kingdom supports the vegetable and they, in their turn,
the ways of the ancients have passed away.(1947) support the animal, and there is a link of mutual dependence between them.
Excess is eliminated. The waste of one is made the food of another, and vice
versa. And this is an infinite chain of gradation and interdependence.
166
the righteous. A second alternative meaning may be: "those who preceded you in
20. And We have provided therein means of subsistence,- point of time and those who come after you in point of time: they are all known to
for you and for those for whose sustenance ye are not Allah, and He will gather them all together on the Day of Judgement."
responsible.(1957)
1957 See last note. 'We provide sustenance of every kind, physical, mental,
25. Assuredly it is thy Lord Who will gather them
spiritual, etc., for you (i.e., for mankind). But We do more. We provide for every together: for He is perfect in Wisdom and Knowledge.
one of Our creatures. And there are those of which mankind is not even
cognisant. We provide for them also. There are those who may at first sight 26.We created man from sounding clay,(1966) from
appear hostile to man, or whom man may consider hostile, such as wild and mud moulded into shape;
noxious animals. They are Our creatures, and We provide for them also, as they
are Our creatures. But there is due order and balance in the economy of Our 1966 Salsal: dry clay which produces a sound, like pottery, Cf. 55:14. Taking
Universal Plan. verses 26 and 29 together, I understand the meaning to be: that man's body was
formed from wet clay moulded into shape and then dried until it could emit
21. And there is not a thing but its (sources and) sound (perhaps referring to speech); that it was then further fashioned and
completed; that into the animal form thus fashioned was breathed the Spirit of
treasures(1958) (inexhaustible) are with Us; but We Allah, which gave it a superiority over other Creation: and that the order for
only send down thereof in due and ascertainable obeisance was then given.
measures.(1959)
1958 Khaza'in: treasures; store houses; places where valuable things are 27. And the Jinn race, We had created before, from the
accumulated, from which supplies are distributed from time to time as need fire of a scorching wind.(1967)
arises.
1967 Cf. 6:100 and n. 929. Hidden or invisible forces are aptly typified as arising
1959 All the wonderful gifts and forces and energies which we see in the world "from the fire of scorching winds."
around us have their sources and fountainheads with Allah, the Creator and
Sustainer of the Worlds. And what we see or perceive or imagine is just a small 28. Behold! thy Lord said to the angels: "I am about to
portion of what exists. That portion is sent out to us and to our world according to
our needs or its needs from time to time as the occasion arises. It is strictly limited
create man, from sounding clay from mud moulded
according to rule and plan. Its source is unlimited and inexhaustible. In the same into shape;
way the forces which we see operating around us, in nature or in the spiritual
world, according to laws which we can grasp and ascertain, are mere derived 29. "When I have fashioned him (in due proportion) and
forces, in the 2nd, 3rd, or 9th degree. Their source and ultimate fountainhead is breathed into him of My spirit, fall ye down in
with Allah.
obeisance unto him."(1968)
22. And We send the fecundating(1960) winds, then 1968 Among other passages where the creation of Adam is referred to cf. the
cause the rain to descend from the sky, therewith following: 2:30-39; 7:11-25. Note that here the emphasis is on three points: (1) the
breathing of Allah's Spirit into man, i.e., the faculty of God-like knowledge and
providing you with water (in abundance), though ye will, which, if rightly used, would give man superiority over other creatures; (2) the
are not the guardians(1961) of its stores.(1962) origin of evil in arrogance and jealousy on the part of Satan, who saw only the
lower side of man (his clay) and failed to see the higher side, the faculty brought in
1960 Lawaqih, plural of l aqih, from laqaha, to impregnate or fecundate the
by the Spirit of Allah; (3) that this evil only touches those who yield to it, and has
female date palm by putting the pollen of the male tree on to the ovaries of the
no power over Allah's sincere servants, purified by His grace (15:40, 42). Adam is
female tree. The date palm is unisexual. The wind performs this office for many
not here mentioned by name, but only Man, whose symbol is Adam (see also
flowers. Here, by a bold metaphor, its fecundating quality is transferred to the
87:1-6).
clouds, which by means of rain produce all kinds of fruit, grain, and vegetation.
The clouds as vapour are manipulated by the winds, which set up atmospheric
currents resulting in condensation and the descent of rain. Note the 30. So the angels prostrated themselves, all of them
appropriateness of the little particle "then", showing the connection of winds with together:
rain.
1961 Cf. the previous verse, and n. 1958. Man may store water in cisterns, tanks, 31.Not so(1969) Iblis:(1970) he refused to be among
lakes, and headwaters of canals. But he has no control over its original sources, those who prostrated themselves.(1971)
which are the clouds, which by the help of the winds, act as grand distributors of
water over wide spaces of the world's surface. 1969 Cf. n. 49 to 2:34.
1962 This verse must be understood as furnishing an example of illustration of 1970 Iblis: the name has in it the root idea of desperateness or rebellion. (Cf. n.
what is said in the last verse. 52 to 2:36).
1971 Apparently Iblis's arrogance has two grounds: (1) that man was made of clay
23.And verily, it is We Who give(1963) life, and Who while he was made of fire: (2) that he did not wish to do what others did. Both
give death: it is We Who remain inheritors(1964) grounds were false: (1) because man had the spirit of Allah breathed into him: (2)
because contempt of the angels who obeyed Allah's word showed not Iblis's
(after all else passes away).
superiority but his inferiority. The word "bashar" for man (verse 33) suggests a
1963 Note how the argument has mounted up from 15:16 onwards to 15:23— gross physical body.
from things most remote from man to things touching his inmost being, and each
of them in its own way is a wonderful instance of Allah's glory and goodness, and 32.((Allah)) said: "O Iblis! what is your reason for not
the beauty, order, and harmony of His creation. First, the heavens, the Zodiacal
being among those who prostrated themselves?"
Signs, the stars, and the mysterious phenomena that we see above us; then the
earth, and the perfect balance of life and forces therein, with man as an important
factor, but not the only factor; then, the inexhaustible sources of energy, of which 33. (Iblis) said: "I am not one to prostrate myself to
Allah alone is the fountainhead, but which come to us in measured proportions, man, whom Thou didst create from sounding clay,
as needed; and lastly, Life and Death itself, which will pass away but Allah will from mud moulded into shape."
remain. A noble passage, and a fine vindication of Allah's wisdom and providence
in dealing with His creatures.
34. ((Allah)) said: "Then get thee out from here; for thou
1964 Literally, "We are the Heirs, or Inheritors," Cf. 3:180: "To Allah belongs the art rejected, accursed.
heritage of the heavens and the earth." See also the latter part of n. 988 to 6:165.
35. "And the curse shall be on thee till the day of
24.To Us are known those of you who hasten forward, Judgment."(1972)
and those who lag behind.(1965)
1972 After the Day of Judgement the whole constitution of the universe will be
1965 Cf. 9:100, where the Sabiqun may perhaps correspond to the Mustaqdimin different. There will be a new world altogether, on a wholly different plane. (Cf.
where. In that case the two classes are those who are the first to accept Faith and 21:104).
do deeds of righteousness and those who come later, but are still numbered with
167
36. (Iblis) said: "O my Lord! give me then respite(1973) 48. Thereno sense of fatigue shall touch them, nor shall
till the Day the (dead) are raised." they (ever) be asked to leave.
1973 What was this respite! The curse on Iblis remained, i.e., he was deprived of
Allah's Grace and became in the spiritual world what an outlaw is in a political
49. Tell My servants(1979) that I am indeed the Oft-
kingdom. An earthly kingdom may not be able to catch and destroy an outlaw. forgiving, Most Merciful;
But Allah is Omnipotent, and such power as IblTs may have had can only come
through the respite granted by Allah. The respite then is what is expressed in 1979 We must realise both sides of Allah's attributes: His Mercy, Grace, and
Forgiveness are unbounded; if we reject all this, His justice and punishment will
15:39 below. In Allah's grant of limited free will to man is implied the faculty of
choosing between good and evil, and the faculty is exercised through the also be beyond all that we can conceive.
temptations and allurements put forward by Satan, "the open enemy" of man. This
is for the period of man's probation on this earth. Even so, no temptations have 50. And that My Penalty will be indeed the most grievous
power over the sincere worshippers of Allah, who are purified by His grace. Penalty.
37. ((Allah)) said: "Respite is granted thee 51. Tell them about the guests of Abraham.(1980)
38. "Till the Day of the Time appointed." 1980
1980 In illustration of the contrasts between Good and Evil, and the consequences
that flow from them, we now have a reference to four incidents from the past, viz.,:
(1) an incident from the story of Abraham; (2) from that of Lot, nephew of
39. (Iblis) said: "O my Lord! because Thou hast put
Abraham and the end of the Cities of the Plain, which he was sent to warn; (3) the
me(1974) in the wrong, I will make (wrong) fair- People of the Wood; and (4) the People of the Rocky Tract (Al Hijr), after whom
seeming to them on the earth, and I will put this Surah is called. As usual, the recital of Allah's abounding Grace comes first.
them(1975) all in the wrong,-
1974 Aghwaytani : 'thrown me out of the way, put me in the wrong': Cf. 7:16.
52.When they entered his presence and said, "Peace!"
Satan as the Power of Evil cannot be straight or truthful even before Allah. By his He said, "We feel afraid of you!"(1981)
arrogance and rebellion he fell; he attributes this to Allah. Between Allah's
1981 For a full understanding of this reference to the angels who were Abraham's
righteous judgement and Satan's snares and temptations there cannot be the
guests and came to announce the birth of a son to him in his old age, read 11:69-
remotest comparison. Yet he presumes to put them on an equal footing. He is
73 and notes. The appearance of two strangers of uncommon appearance, who
taking advantage of the respite.
refused to partake of the host's sumptuous hospitality, made Abraham at first
1975 Iblis (the Rebellious) is powerless against Allah. He turns therefore against suspicious and afraid.
man and becomes Satan (the Enemy).
53.They said: "Fear not! We give thee glad tidings of a
40. "Except Thy servants among them, sincere and son endowed with wisdom."(1982)
purified (by Thy Grace)." 1982 The birth of a son in old age, to a sonless father was glad tidings to Abraham
personally. The birth of a son endowed with wisdom promised something
41. ((Allah)) said: "This (way of My sincere servants) is infinitely more. Considering that the angels were divine messengers, the wisdom
indeed a way that leads straight to Me.(1976) referred to was divine wisdom, and the event became an event of prime
importance in the world's religious history. For Abraham became, through his
1976 To be sincere in the worship of Allah is to obtain purification from all stain progeny, the root of the three great universal religions diffused throughout the
of evil and exemption from all influence of evil. It changes the whole nature of world.
man. After that, evil cannot touch him. Evil will acknowledge him to be beyond its
power and will not even tempt him. Apart from such purified souls, everyone who
worships Allah invites Allah's grace to protect him. But if he puts himself in the
54. He said: "Do ye give me glad tidings that old age has
way of wrong and deliberately chooses evil, he must take the consequences. The seized me? Of what, then, is your good news?"
blame is not even on Satan, the power of evil: it is on the sinner himself, who puts
himself into his power: 14:22; 15:42. 55. They said: "We give thee glad tidings in truth: be not
then in despair!"
42."For over My servants no authority shalt thou have,
except such as put themselves in the wrong and 56. He said: "And who despairs of the mercy of his Lord,
follow thee." but such as go astray?"(1983)
43. And verily, Hell is the promised abode for them all! 1983 Cf. 11:69. [Eds.].
44. To it are seven Gates:(1977) for each of those gates

57.Abraham said:(1984) "What then is the business on
which ye (have come), O ye messengers (of Allah.?"
is a (special) class (of sinners) assigned.
1984 When cordial understanding was established between Abraham and his
1977 The ways of sin are numerous, and if they are classified into seven, each of
guests and probably when the guests were about to depart, Abraham put a
them points to a Gate that leads into Hell (Cf. 19:68).
question to them. "What is the mission on which you are going?" It was further
implied: "Is there anything I can do to help?" But no. The mission was one of
45.The righteous (will be) amid gardens and fountains punishment for abominable sins. Note that the mention of Allah's Wrath is always
(of clear-flowing water). linked with that of Allah's Mercy, and the Mercy comes first. The same angels that
came to punish Sodom and Gomorrah were charged first to give the good news of
46. (Theirgreeting will be): "Enter ye here in peace and Allah's Mercy to Abraham in the shape of a long line of teachers of righteousness.
security."
58. They said: "We have been sent to a people (deep) in
47. And We shall remove from their hearts any lurking sin,(1985)
sense of injury:(1978) (they will be) brothers 1985 The Cities of the Plain round the Dead Sea , which to this day is called Bahr
(joyfully) facing each other on thrones (of dignity). Lut. They were given to unspeakable abominations. Read in this connection
11:77-83 and notes.
1978 Cf. 7:43, and n. 1021. The hearts and minds will be so purified that all past
rancour, jealousy, or sense of injury will be obliterated. The true Brotherhood will 59. "Excepting the adherents of Lut: them we are
be realised there, when each will have his own dignity; there will be no question of
invidious comparisons; each will face the others with joy and confidence. There certainly (charged) to save (from harm),- All -(1986)
will be no sense of toil or fatigue, and joy will last forever.
1986 Here, again, Allah's saving Grace it linked with His Wrath, and is mentioned
first.
168
60."Except his wife, who, We have ascertained, will be 72. Verily, by thy life (O Prophet), in their wild
among those who will lag behind."(1987) intoxication, they wander in distraction, to and
1987 See 11:81, and n. 1577.
fro.(1995)
1995 The wild, mad fury of passion and sin attains its own destruction and cuts off
61.At length when the messengers arrived among the the fast hope of repentance or mercy.
adherents(1988) of Lut,
73.But the (mighty) Blast(1996) overtook them before
1988 Al means people who adhere to the ways and teaching of a great teacher;
e.g., Ali Muhammad: it does not necessarily mean race or descendants. Ahl (15:65
morning,
below) usually implies "household" but maybe taken in an extended sense to 1996 Al Sayhah, the mighty Blast, is mentioned as accompanying earthquakes: Cf.
include people generally, see 15:67. Qawm (15:62) maybe a collection of 11:67-94. Here it was the violent wind and noise accompanying the shower of
aggregate people. In 11:70 the hostile inhabitants of the Cities of the Plain are brimstones, possibly with some volcanic action.
Called qawmi Lut (the People of Lut). Ashab (companions) refers to a Group
rather than to a People: Cf. 15:78. (R).
74.And We turned (the cities) upside down, and rained
62. He said: "Ye appear to be uncommon folk." down on them brimstones hard as baked clay.(1997)
1997 Cf. 11:82 and notes, in which the word Sijil and its origin are explained.
63. They said: "Yea, we have come to thee to accomplish
that of which they doubt.(1989) 75. Behold!in this are Signs for those who by tokens do
understand.
1989 The unusual appearance of the angels struck Lot as it had struck Abraham,
(Cf. n. 5007). Knowing the abominable vices to which the cities were addicted, he
feared to entertain handsome young men. They at once disclosed their mission to 76. And the (cities were) right on the highroad.(1998)
him. In effect they said: "You, Lot , have been preaching in vain to these wicked
1998 The cities of Sodom and Gomorrah were utterly destroyed, and even their
cities. When you warn them of their inevitable end—Destruction—they laugh and
precise position cannot be identified. But the brimstone plain of the tract still
doubt. Now their doubt will be resolved. Their destruction will be accomplished
exists, right on the highway between Arabia and Syria . To the traveller in the
before the morning."
neighbourhood of the Dead Sea , the whole locality presents a sense of dismal
desolation which truly suggests the awful punishment for unspeakable crimes. (Cf.
64. "We have brought to thee that which is 37:137).
inevitably(1990) due, and assuredly we tell the truth.
1990 Another meaning of al Haqq. The Punishment which is justly and inevitably
77. Behold! in this is a sign for those who believe!(1999)
due, which must certainly come to pass. (Cf. 22:18, 16:36, and 16:38). 1999 Verse 75 refers to all who have the intelligence to grasp the Signs of Allah.
Verses 76-77 especially refer to those who use the Arabia-Syrian highroad. The
65."Then travel by night with thy household, when a desolation is especially brought home to them.
portion of the night (yet remains), and do thou bring
up the rear: let no one amongst you look back, but 78.And the Companions of the Wood(2000) were also
pass on whither ye are ordered." wrong-doers;
2000 "Companions of the Wood": Ashab al Aykah. Perhaps Aykah is after all a
66. And We made known this decree to him, that the last proper noun, the name of a town or tract. Who were the Companions of the
remnants of those (sinners) should be cut off by the Aykah? They are mentioned four times in the Qur'an, viz., here, and in 26:176-
morning.(1991) 191; 38:13; and 50:14. The only passage in which any details are given is 26:176-
191. There we are told that their Prophet was Shu'ayb, and other details given
1991 As the last remnants of the wicked were to be cut off, and as the Mercy of correspond to those of the Madyan, to whom Shu'ayb was sent as Prophet: see
Allah wished to save every true soul who might be with Lot , Allah's decree was 7:85-93. In my notes to that passage 1 have discussed the question of Shu'ayb and
made known to Lot, so that he might save his adherents. the Madyan people. It is reasonable to suppose that the Companions of the
Wood were either the same as the Madyan, or a group among them or in their
67.The inhabitants of the city came in (mad) joy (at neighbourhood.
news of the young men).(1992)
79.So We exacted retribution from them. They were
1992 They were addicted to unnatural crime, and the news of the advent of both(2001) on an open highway, plain to see.
handsome young men inflamed them. How true it is that at the very verge of
destruction, men rush blindly to their fate, and cut off any last hope of repentance 2001 Both: i.e., The Cities of the Plain and the Companions of the Aykah.
and mercy for themselves. Cf. 15:72 below.
80. The Companions of the Rocky Tract(2002) also
68. Lut said: "These are my guests: disgrace me not: rejected the messengers:
69. "But fear Allah, and shame me not." 2002 "The Rocky Tract" is undoubtedly a geographical name. On the maps of
Arabia will be found a tract called the Hijr, north of Madinah. Jabal Hijr is about
150 miles north of Madinah. The tract would fall on the highway to Syria . This
70.They said: "Did we not forbid thee (to speak) for all was the country of Thamud. For them and the country see 7:73, n. 1043.
and sundry?"(1993)
1993 I understand the meaning to be that Lot, the only righteous man in the city, 81. We sent them Our Sings, but they persisted in
had frequently remonstrated with the inhabitants against their unnatural crimes, turning away from them.
and they had forbidden him to speak to them again on behalf of anyone, "as if
(they might tauntingly say) "he was the protector of all and sundry." 82.Out of the mountains(2003) did they hew (their)
Some Commentators understand the verse to mean: 'Did we not forbid thee to edifices, (feeling themselves) secure.
entertain any strangers?'
2003 Remains of these rock edifices in the Hijrare still found, and the City of
Petra is not more than 380 miles from Jabal Hijr. See n. 1043 to 7:73. " Petra " in
71.He said: "There are my daughters (to marry), if ye Greek means "Rock". For the Inscriptions found there, and their significance, see
must act (so)."(1994) Appendix VII to S. 26.
1994 Cf. 11:78, n. 1575. "My daughters" in the mouth of a venerable man may
mean young girls of the city, which would be appropriate considering the large
83.But the (mighty) Blast(2004) seized them of a
number of men who came to besiege Lot 's house. morning,
169
2004 The mighty rumbling noise and wind accompanying an earthquake. See 2012 In the ministry of Al Mustafa there was no mincing of matters, no
7:78, 1047. compromises with evil. Evil was denounced in unambiguous terms. Mubin implies
both openness and clearness, i.e., freedom from ambiguity.
84.And of no avail to them was all that they did (with
such art and care)! 90. (Ofjust such wrath) as We sent down on those who
divided (Scripture into arbitrary parts),-(2013)
85. We created not the heavens, the earth, and all 2013 The Commentators differ as to the precise significance of verses 90 and 91.
between them, but for just ends.(2005) And the Hour Are the persons referred to in the two verses the same, or different? And who
is surely coming (when this will be manifest). So were they? I adopt the view, for which there is good authority, that the two classes
overlook (any human faults) with gracious of persons were different but similar. Verse 90,1 think, refers to the Jews and
Christians, who took out of Scripture what suited them, and ignored or rejected
forgiveness.(2006) the rest: 2:85 and 101. For verse 91 see next note.
2005 Allah's Creation is all for a true, just, and righteous purpose. Cf. 10:5. It is
not for mere whim or sport: 21:16. 91.(So also on such) as have made Qurán into shreds
2006 The Hour will not be long delayed when the true Design and Pattern of Life (as they please).(2014)
will be manifest. We must not be impatient, if there appear to be, to our limited 2014 The Makkan Pagans, in the early days of Islam, in order to dishonour and
vision, apparent injustices. We must bear and forbear, and as far as our own ridicule the Qur'an, divided what was so far revealed, into bits, and apportioned
personal feelings are concerned, we must overlook other people's faults with "a them to people coming on pilgrimage to Makkah by different routes, slandering
gracious forgiveness" (Cf. 30:8). and abusing the Prophet of Allah.
86. For verily it is thy Lord who is the Master- 92. Therefore, by the Lord, We will, of a surety, call them
Creator,(2007) knowing all things. to account,
2007 Khallaq: the emphatic intensive form, as meaning the Creator, Who is
perfected in His skill and knowledge, and Whose creation answers perfectly to 93. For all their deeds.(2015)
His designs. Therefore no one should think that anything has gone wrong in
Allah's creation. What may seem out of joint is merely the result of our 2015 Those who ridicule Scripture in any form will all be called to account for
shortsighted standards. It often happens that what appears to us to be evil or their insolence, for they are all alike.
imperfect or unjust is a reflection of our own imperfect minds. See the next two
verses and notes. 94. Therefore expound openly what thou art commanded,
and turn away from those who join false gods with
87. And We have bestowed upon thee the Seven Oft- Allah.
repeated (Verses)(2008) and the Grand Qurán.
2008 The Seven Oft-repeated Verses are usually understood to be the Opening
95.For sufficient are We unto thee against those who
Surah, the Fatihah. They sum up the whole teaching of the Qur'an. What can be a scoff,-(2016)
more precious gift to a Muslim than the glorious Qur'an or any Surah of it?
2016 If the whole world is ranged against the Prophet of Allah, as was at one time
Worldly wealth, honour, possessions, or anything else, sinks into insignificance in
the case with the Prophet, and scoffs at all that is sacred, the sense of Allah's
comparison with it (Cf. n. 17).
presence and protection outweighs all. And after all, the scoffers are creatures of a
day. Soon will they find their level, and be undeceived as to all their falsehoods.
88.Strain not thine eyes. (Wistfully) at what We have But the Truth of Allah endures forever. (R).
bestowed on some(2009) of them, nor grieve over
them:(2010) but lower thy wing (in 96.Those who adopt, with Allah, another god: but soon
gentleness)(2011) to the believers. will they come to know.
2009 It may be that other people have worldly goods which worldly men envy. Do
they necessarily bring happiness? Even the temporary pleasure that they may give 97. We do indeed know how thy heart is
is not unmixed with spiritual poisons, and even so, will not last. The man of God distressed(2017) at what they say.
looks with wistful eyes at other things-the favour and countenance of Allah.
2017 Literally, 'that thy breast is constrained.'
2010 The Prophet of Allah, in his human love and sympathy, may grieve over
certain classes of people who are puffed up with false notions and callous to the 98. But celebrate the praises of thy Lord, and be of those
Message of Allah. But he should not make himself unhappy. There is no flaw in
who prostrate themselves in adoration.
Allah's Plan, and it must prevail. This was addressed in the first instance to Al
Mustafa, but in a minor degree, it applies to all righteous men. (R).
99.And serve thy Lord until there come unto thee the
2011 The metaphor is from a bird who lowers her wing in tender solicitude for Hour that is Certain.(2018)
her little ones. Cf. 1 7:24, where it is applied to "lowering the wing" to aged
parents. 2018 Yaqin: Certainty; the Hour that is Certain; death.
89.And say: "I am indeed he that warneth openly and

without ambiguity,"-(2012)
170
16. Al Nahl (The Bee)

In the name of Allah, Most 2026 The cattle and animals also carry loads, and thus make intercommunication
between different lands easy. But for them there would have been many
Gracious, Most Merciful. difficulties, not only physical, but psychological. Weary men carrying loads are in
no mood for social and spiritual intercourse. This intercourse is made possible by
the kindness and mercy of Allah.
1. (Inevitable) cometh (to pass) the Command of 8. And (He has created) horses, mules, and donkeys, for
Allah.(2019) seek ye not then to hasten it: Glory to you to ride and use for show;(2027) and He has
Him, and far is He above having the partners they created (other) things of which ye have no
ascribe unto Him! knowledge.(2028)
2019 This is an answer to the taunt of the Pagans, who said: "If there is a god, the 2027 Horses, mules, and donkeys as well as other animals may be beasts of
One True God, as you say, with unified control, why does He not punish the burden, but they may also be pedigree animals bred for beauty and for all those
wrongdoers at once?" The answer is: "The decree of Allah will inevitably come to more refined uses, such as processions, in which grace and elegance is the
pass; it will come soon enough; when it comes, you will wish it were delayed; how predominant feature.
foolish of you to wish even to cut off your last hope of forgiveness?"
2028 If we examine the history of transport, there have been vast changes through
2. He doth send down His angels with inspiration of His the ages, from rude pack animals to fine equipages, and then through mechanical
contrivances, such means of transport as elegant coaches, tramways, and railways,
Command, to such of His servants as He pleaseth, useful motor lorries and Rolls-Royce cars, and airships and aeroplanes of all
(saying): "Warn (Man) that there is no god but I: so descriptions. At any given point of time, many of those were yet unknown to man.
do your duty unto Me."(2020) Nor can we suppose the limits to have been reached now or that it will ever be
reached at any future time. Through the mind and ingenuity of man it is Allah that
2020 The Pagans, with their multiplicity of gods and goddesses, good and evil, creates new things hitherto unknown to man.
could play one off against another. That is mere mockery of religion. With such
conceptions, man cannot understand the Unity of Design in the Universe nor
realise the Power and Glory of the One True God, to Whom alone worship and
9. And unto Allah leads straight(2029) the Way, but
service are due. there are ways that turn aside: if Allah had willed, He
could have guided all of you.
3. He has created the heavens and the earth for just 2029 Through material things "the Way" does always lead to Allah. But some
ends:(2021) Far is He above having the partners they minds are so obsessed with material things that they miss the pointers to the
ascribe to Him! spiritual. Allah could have forced all to the true Way, but in His Will and Plan is
the training of man's will, and that is done by the Signs in nature and Revelation.
2021 Not for sport, or fortuitously and without Design. Cf. 15:85. Surely the Unity
of Design in Creation also proves the Unity of Allah their Creator.
10. It is He who sends down rain from the sky: from it ye
4. He has created man from a sperm-drop; and behold drink, and out of it (grows) the vegetation on which
ye feed your cattle.
this same (man) becomes an open disputer!(2022)
2022 Man's physical origin is lowly. Yet do men go back to material things, and 11. With it He produces for you corn, olives, date-palms,
neglect or dispute about the highest things in Life. grapes and every kind of fruit: verily in this is a sign
for those who give thought.(2030)
5. And cattle He has created(2023) for you (men): from
them ye derive warmth, and numerous 2030 The least thought and study of nature will show you Allah's wise and benign
providence in making the processes of nature subserve man's use and refined life.
benefits,(2024) and of their (meat) ye eat. A higher degree of intelligence and study is required ("men who are wise") to
2023 Why will you go back to material things, considering that material things are understand Allah's Signs to man in the process connected with the heavenly
made subservient to your use and enjoyment in various ways as suggested in the bodies (verse 12). And a still higher spiritual understanding ("men who celebrate
clauses that follow? (Cf. 40:79-80). His praises" with gratitude) to realise the marvellous gradation, colours, and
nuances in the creatures on this little globe of ours (verse 13). Reason this out very
2024 From wool, and hair, and skins, and milk. Camel's hair makes warm robes carefully.
and blankets; and certain kinds of goats yield hair which makes similar fabrics.
Sheep yield wool, and llamas alpaca for similar uses. The skins and furs of many 12. He has made subject to you the Night and the
animals yield warm raiment or make warm rugs or bedding. The females of many
of these animals yield good warm milk, a nourishing and wholesome diet. Then
Day;(2031) the sun and the moon; and the stars are in
the flesh of many of these animals is good to eat. There are other uses, which the subjection by His Command: verily in this are Signs for
animals serve, and which are referred to later. men who are wise.
2031 The Night and Day are caused by astronomical rotations. What is important
6. And ye have a sense of pride and beauty in them as ye for man to note is how Allah has given intelligence to man to make use of this
drive them home in the evening, and as ye lead them alternation for work and rest; how man can, as soon as he rises from the primitive
forth to pasture in the morning.(2025) stage, get over their inequalities by artificial illuminants, such as vegetable or
mineral oils, coal, gas, or electricity, which ultimately are derived from the stored-
2025 The good man is proud of his cattle and is good to them. As they go to, and up energy of the sun; how the sun's heat can be tempered by various artificial
return from, pasture, morning and evening, he has a sense of his power and means and can be stored up for use by man as required; how man can be
wealth and their beauty and docility. Will not man turn from these material facts independent of the tides caused by the moon and the sun, which formerly
to the great spiritual truths and purpose behind them? controlled navigation, but which no longer stand in man's way, with his artificial
harbours and great sea-going ships; how navigation was formerly subject to direct
7. And they carry your heavy loads to lands that ye could observation of the Polar Star and other stars but how the magnetic needle and
charts have now completely altered the position, and man can calculate and to a
not (otherwise) reach except with(2026) souls
certain extent control magnetic variations, etc. In such ways the sun, the moon,
distressed: for your Lord is indeed Most Kind, Most and the stars themselves become useful servants to him, all by Allah's gift and His
Merciful, Command, without which there would have been no laws governing them and no
intelligence to make use of them.
171
world. And it is ultimately Allah Who provides them, and this is His crowning
13. And the things on this earth which He has multiplied Mercy. Like the mountains, there are spiritual landmarks in the missions of the
in varying colours (and qualities):(2032) verily in this Great Teachers: they should guide us, or teach us to guide ourselves, and not
is a sign for men who celebrate the praises of Allah (in shake hither and thither like a ship without a rudder or people without Faith. As
gratitude).(2033) rivers and streams mark out their channels, smoothing out levels, so we have
wholesome laws and customs established, to help us in our lives. Then we have
2032 Whose heart has not been moved by the glorious gradation of colours in the the example of Great Men as further signposts: "Lives of great men all remind us.
sunset clouds? The gradations are infinite, and it is only the eye of an artist that We can make our lives sublime." In long distance travel, the polestar and the
can express their collective beauty. They are but a type of the infinite variety and magnetic needle are our guides: so in our long distance journey to the other world,
gradation of qualities in the spiritual sphere even in the little space of our own we have ultimately to look to heavenly guidance or its reflections in Allah's
globe. The big things that can be measured and defined have been spoken of Revelations.
before. Here we have mention of the subtle nuances in the spiritual world which
can only be perceived by men who are so high in spiritual insight that their only 17.Is then He Who creates like one that creates not?
reaction is to "celebrate the praises of Allah" in gratitude for His infinite Mercies.
Will ye not receive admonition?(2041)
2033 Read again n. 2030 above, and see how subtly we are led up from the
perception of the big to the perception of the subtle and delicate colours and 2041 The Supreme Majesty of Allah having been set out in His favors of all kinds,
it will be seen at once that the worship of any other than Allah is meaningless and
qualities in the spiritual world.
ridiculous. Shall we not take the hint and understand?
14. It is He Who has made(2034) the sea subject, that ye 18.If ye would count up the favours of Allah, never
may eat thereof flesh that is fresh and tender,(2035)
would ye be able to number them: for Allah is Oft-
and that ye may extract therefrom ornaments to
Forgiving, Most Merciful.(2042)
wear;(2036) and thou seest the ships therein that
plough the waves, that ye may seek (thus) of the 2042 Of all Allah's favours innumerable, His Mercy and Forgiveness in the
bounty of Allah(2037) and that ye may be grateful. spiritual plane are the greatest, and of eternal value to us in our future Lives.
2034 We have gone up in a climax of material things from the big to the subtle in 19.And Allah doth know what ye conceal, and what ye
the sky and the earth. Here we have another climax as regards the things of the
sea. We get the delicate flesh of fishes and marine creatures of all kinds; we get
reveal.
the treasures of the deep: pearls, coral, amber, and things of that kind; and we
have the stately ships ploughing the waves, for maritime commerce and 20. Those whom they invoke besides Allah create nothing
intercourse, for unifying mankind, and for reaching the spiritual bounty of Allah and are themselves created.(2043)
which can best be expressed by the boundless ocean.
2043 Allah is the only Creator and the Ultimate Reality. Everything else is created
2035 Connoisseurs know the delicate flavours of sea fish, such as the pomfret of by Him, and reflects His glory. How foolish then to worship any other Allah!
the Indian Ocean, the herring of the North Atlantic, the mullet of Marseilles , and
many other kinds. Tari, translated "fresh and tender," also refers to the soft moist
nature of fresh fish. It is another wonder of Allah that salt water should produce
21.(They are things) dead, lifeless: nor do they know
flesh of such fresh, tender, and delicate flavour. when they will be raised up.(2044)
2036 Diving for pearls—in both the primitive and the more advanced form—is 2044 Idols are dead wood or stone. If men worship stars, or heroes, or prophets,
another instance of man's power over apparently inaccessible depths of the sea. or great men, they too have no life except that which was given by Allah. In
themselves, they are lifeless. If they worship figments of the imagination, they are
2037 After the material benefits which we get from the sea, we are asked to reflections in a double degree, and have no life in themselves. All these things will
consider things of higher import to the spirit of man. There is the beautiful ship be raised up on the Last Day, in order that false worshippers may be confronted
which stands as the symbol of international commerce and intercourse, things that with them. But they themselves cannot tell when that Day will be.
may be of material benefit, but which have a higher aspect in unifying man and
making his civilisation more universal. These are first steps in seeking of the 22. Your Allah is one Allah. as to those who believe not in
"bounty of Allah" through the sea. But there are higher aspects. Navigation and
the Hereafter, their hearts refuse to know, and they
international intercourse increase knowledge, which in its higher aspects should
clean the mind and make it fitter to approach Allah. The salt water, which covers are arrogant.(2045)
nearly 72 percent of the surface of the globe, is itself a purifying and sanitary agent, 2045 Everything points to Allah, the One True Eternal God. If so, there is a
and is a good symbol of the higher bounties of Allah, which are as boundless as Hereafter, for He has declared it. Insofar as people do not believe this, the fault is
the ocean (Cf. 45:12). in their Will: they do not wish to believe, and the motive behind is arrogance, the
sin which brought about the fall of Iblis: 2:34. (R).
15. And He has set up on the earth mountains(2038)
standing firm, lest it should shake with you; and rivers 23. Undoubtedly Allah doth know what they conceal, and
and roads; that ye may guide yourselves;(2039) what they reveal:(2046) verily He loveth not the
2038 Cf. 13:3 and 15:19. Here and elsewhere the earth is spoken of as a spacious arrogant.
carpet beneath our feet and the hills as a steadying agent to keep the carpet from 2046 Cf. 16:19, where the same words refer to man generally. Whether he
rolling or shaking about. In 78:7 they are spoken of as pegs or stakes (see also conceals or reveals what is in his heart, Allah knows it, and as Allah is Oft-
21:31 and 27:61). (R). Forgiving, Most Merciful, His grace is available as His highest favour if man will
2039 In this passage (16:15-16) we have the metaphor of the fixed mountains take it. Here the reference is to those who "refuse to know", who reject Allah's
further allegorised. In these verses the keywords are indicated by the symbols for guidance out of arrogance. Allah "loveth not the arrogant". Such men deprive
man's guidance (tahtadun). First, the physical symbols are indicated: the themselves of Allah's grace.
mountains that stand firm and do not change from day to day in the landscape,
unlike shifting sand dunes, or the coastline of the sea, or river and streams, which 24. When it is said to them, "What is it that your
frequently change their courses; then we have rivers and roads, which are more Lord(2047) has revealed?" they say, "Tales of the
precise and therefore more useful, though less permanent; then we have 'alamat
ancients!"
(signposts), any kinds of signs erected by man, like direction posts, lighthouses or
beacons, or provided in nature, as tall trees, etc.; and finally, we have the polestar, 2047 When the arrogant Unbelievers are referred to some definite argument or
and now the magnetic needle, with its variations marked on navigation charts. All illustration from Scripture, they dismiss it contemptuously with the remark, "Tales
these are symbols for the higher Guidance which Allah provides for the spirit of of the ancients!" In this, they are not only playing with their own conscience, but
man. See next note. misleading others, with perhaps less knowledge than themselves. (Cf. 16:30).
16.And marks and sign-posts; and by the stars (men) 25.Let them bear, on the Day of Judgment, their own
guide themselves.(2040) burdens in full, and also (something) of the burdens of
2040 See last note. Let us examine the completed allegory. As there are beacons, those without knowledge, whom they(2048) misled.
landmarks and signs to show the way to men on the earth, so in the spiritual Alas, how grievous the burdens they will bear!
172
2048 Their responsibility or crime is twofold: (1) that they rejected Allah's 2055 In a state of purity: from the evils of this world, from want of faith and want
Message, and (2) that they misled others. Their Penalty will also be double. In of grace. Purity from such evil is the mark of true Islam, and those who die in
6:164, we are told that "no bearer of burdens can bear the burden of another". such purity will be received into Felicity with a salutation of Peace.
This is against the doctrine of vicarious atonement. Every man is responsible for
his own sins: but the sin of misleading others is a sin of the misleader himself, and 33. Do the (ungodly) wait until the angels come to them,
he must suffer the penalty for that also, without relieving those misled, of their
responsibility. or there comes the Command of thy Lord (for their
doom)?(2056) So did those who went before them.
26. Those before them did also plot (against Allah.s But Allah wronged them not: nay, they wronged their
Way): but Allah took their structures from their own souls.
foundations, and the roof fell down on them from 2056 That is, until death comes to them, or some Punishment in this life, itself,
above; and the Wrath seized them from directions which precludes them from repentance and the Mercy of Allah.
they did not perceive.(2049)
34. But the evil results of their deeds overtook them, and
2049 Evil will always devise plots against the Prophets of Allah. So was it with al
Mustafa, and so wait with the Prophets before him. But the imposing structures that very (Wrath) at which they had scoffed hemmed
which the ungodly build up (metaphorically) collapse at the Command of Allah, them in.
and they are often punished from quarters from which they least expected
punishment, ( Cf. 16:45 and, 59:25). For example, the Quraysh were confident in 35.The worshippers of false gods say: "If Allah had so
their number's, their organisation. and their superior equipment. But on the field willed, we should not have worshipped aught but Him
of Badr they collapsed where they expected victory.
- neither we(2057) nor our fathers,- nor should we
27.Then, on the Day of Judgment, He will cover them have prescribed prohibitions(2058) other than His."
So did those who went before them. But what is the
with shame, and say: "Where are My ´partners´
mission of messengers but to preach the Clear
concerning whom ye used to dispute (with the
Message?(2059)
godly)?" Those endued with knowledge(2050) will
say: "This Day, indeed, are the Unbelievers covered 2057 The age-old argument: if Allah is Ail-Powerful, why did He not force all
with shame and misery,- persons to His Will? This ignores the limited free will granted to man, which is
the whole basis of Ethics. Allah gives man every opportunity of knowing and
2050 The worshippers of false gods (the ungodly, the Unbelievers) will be unable understanding things, hut He does nor force him, for that would be against the
to reply when brought before the Judgement Seat. The comment of those "endued whole Plan on which our present Life is constituted.
with knowledge"—the Prophets and Teachers whom they had rejected-will be by
way of indictment and explanation of the position of those before the Judgement 2058 The Pagan Arabs prescribed various arbitrary prohibitions in the matter of
Seat. meat: see 6:143-145, These, of course, are not recognised by Islam, which also
removed some of the restrictions of the Jewish Law: 6:146. The general meaning,
however, is far wider. Men erect their own taboos and prohibitions, barriers and
28. "(Namely) those whose lives the angels take in a restrictions, and ascribe them to Religion. This is worng, and more consonant with
state of wrong-doing to their own souls."(2051) Then Pagan practice than with Islam.
would they offer submission (with the pretence), "We
2059 Clear Message: Mubin: in three senses: (1) a Message clear and
did(2052) no evil (knowingly)." (The angels will unambiguous; (2) one that makes all things clear to those who try understand,
reply), "Nay, but verily Allah knoweth all that ye did; because it accords with their own nature as created by Allah; (3) one preached
openly and to everone.
2051 That is, those who died in a state of kufr, or rebellion against Allah, which
was really wrongdoing against their own souls.
36. For We assuredly sent amongst every People a
2052 The excuse is a mere pretence. At first they were too dazed to reply. When messengers,(2060) (with the Command), "Serve
they reply, they cannot deny the facts, but resort to the sinner's excuse of saying
that they sinned through ignorance, and that their motives were not wrong. Such a Allah, and eschew Evil": of the People were some
plea raises a question of hidden thoughts which are difficult to appraise before a whom Allah guided, and some on whom error
human tribunal. But here they are before their Divine Author, Who knows every became(2061) inevitably (established). So travel
secret of their souls, and before Whom no false plea can be of any value. So they through the earth, and see what was the end of those
are concerned.
who denied (the Truth).
29. "So enter the gates of Hell, to dwell therein. Thus evil 2060 Even though Allah's Signs are everywhere in Nature and in men's own
indeed is the abode of the arrogant." conscience, yet in addition Allah has sent human Messengers to every People to
call their attention to the Good and turn them from Evil. So they cannot pretend
that Allah has abandoned them or that He does not care what they do. His divine
30. To the righteous (when) it is said, "What is it that Grace always invites their will to choose the right (Cf. 10:47 and 35:24).
your Lord(2053) has revealed?" they say, "All that is
2061 While some people accept the guidance of the divine Grace, others so
good." To those who do good, there is good in this
surrender themselves to Evil that it must necessarily follow that evil obtains a grip
world, and the Home of the Hereafter is even over them. They have only to travel through time or space to see the end of those
better(2054) and excellent indeed is the Home of the who abandoned their lights and surrendered to Evil and error. For haqqah and
righteous,- the meaning of haqq in this connection C f. 15:64.
2053 The contrast and parallelism is with 16:24, where the ungodly in their levity
and their deliberate rejection of guidance find no profit from Allah's revelation.
37. If thou art anxious for their guidance, yet Allah
guideth not such as He leaves to stray.(2062)And
2054 Unlike the ungodly, the good find good everywhere—in this world and in the there is none to help them.
Hereafter; because they understand and are in accord with the truths around
them. 2062 When once Allah's Grace is rejected by anyone, such a person loses all help
and guidance. Such persons are then outside Allah's Grace, and therefore they are
31. Gardens of Eternity which they will enter: beneath outside guidance.
them flow (pleasant) rivers: they will have therein all
that they wish: thus doth Allah reward the righteous,-
38. They swear their strongest oaths(2063) by Allah,
that Allah will not raise up those who die:(2064) Nay,
32. (Namely) those whose lives the angels take in a but it is a promise (binding) on Him in truth: but most
state(2055) of purity, saying (to them), "Peace be on among mankind realise it not.
you; enter ye the Garden, because of (the good) which
ye did (in the world)."
173
2063 The strongest oath of the Pagan Arabs would be by the Supreme Allah: less seize them in various ways. Four are enumerated here. (1) They may be swallowed
strong oaths would be by their subordinate deities, or their ancestors, or other up in the earth like Qarun, whose story is told in 28:76-82. He was swallowed up
things they valued or held sacred. in the earth while he was arrogantly exulting on the score of his wealth. (2) It may
be that, like Haman, the prime minister of Pharaoh, they are plotting against
2064 The usual Pagan creed is: "If there is a God, it does not follow that He will Allah, when they are themselves overwhelmed by some dreadful calamity: 40:36-
raise us up: why should He?" The answer is twofold: (1) Allah has promised it, 38; 29:39-40. The case of Pharaoh is also in point. He was drowned while he was
and Allah's promise is true, (2) He must finally manifest the Truth to them, arrogantly hoping to frustrate Allah's plans for Israel : 10:90-92- For (3) and (4) see
convict them of their falsehood, and enforce their personal responsibility (16:39). the next two notes. (R).
39.(They must be raised up), in order that He may 46. Or that He may not call them to account in the midst
manifest to them the truth of that wherein they differ, of their goings(2072) to and fro, without a chance of
and that the rejecters of Truth may realise that they their frustrating Him?-
had indeed (surrendered to) Falsehood.(2065)
2072 (3) Or the punishment may come to people away from their homes and
2065 See the last note. humble them in their pride. It so happened to Abu J ahl, who came exulting in his
pride to the Battle of Badr (A.H.2). His army was three times the size of the
40. For to anything which We have willed, We but say Muslim army from Madinah. But it suffered a crushing defeat, and he himself was
the word, "Be", and it is.(2066) ignominiously slain.
2066 Allah's "Word" is in itself the Deed. Allah's Promise is in itself the Truth.
There is no interposition of Time or Condition between His Will and its
47. Or that He may not call them to account by a process
consequences, for He is the Ultimate Reality. He is independent of the proximate of slow wastage -(2073) for thy Lord is indeed full of
or material causes, for He Himself creates diem and establishes their Laws as He kindness and mercy.
pleases (Cf. 36:82 and 40:68).
2073 (4) Or, as often happens, the punishment comes slowly and imperceptibly,
the power of the enemies of Allah being wasted gradually, until it is extinguished.
41. To those who leave their homes in the cause of Allah, This happened to the Makkans during the eight years of the Prophet's exile. The
after suffering oppression-(2067) We will assuredly conquest of Makkah was bloodless, because the power of the enemy had gradually
give a goodly home in this world; but truly the reward vanished. The Prophet was thus able to show the unexampled generosity and
of the Hereafter will be greater. If they only realised clemency which he showed on that occasion, for two of Allah's attributes are
expressed in the titles "Full of kindness" (Ra'uf) and "Full of mercy" (Rahim).
(this)!
2067 There is no merit in suffering exile (hijrah) in itself. To have any merit, it 48. Do they not look at Allah.s creation, (even) among
must be: (1) in the cause of Allah, and (2) after such an oppression as forces the (inanimate) things-(2074) How their (very) shadows
sufferer to choose between Allah and man. When these conditions are fulfilled,
turn round, from the right and the left, prostrating
the exiles are entitled to the highest honour, as having made a great sacrifice in the
cause of Allah. Such were the early Muslim exiles to Abyssinia ; such were the themselves to Allah, and that in the humblest manner?
later exiles to Madinah, before the Prophet himself left his home in Makkah and 2074 I take "things" here to be inanimate things, for the next verse speaks of living
went to Madinah; and such were the exiles who went with the Prophet or followed "moving creatures" and angels. By a metaphor even such inanimate things are
him. At all these stages, his approval or advice was always obtained, either spoken of as recognising Allah and humbly worshipping Him. Even their shadows
specifically or generally (Cf. 29:58). turn around from right and left according to the light from above, and, they
humbly prostrate themselves on the ground to celebrate the praises of Allah. The
42. (They are) those who persevere in patience, and put "shadows" suggest how all things in this life are mere shadows of the true Reality in
their trust on their Lord. heaven; and they should turn and move in accordance with the divine light, as the
shadows of trees and buildings move in one direction or another, and lengthen or
43.And before thee also the messengers We sent were shorten according to the light from heaven.
but men,(2068) to whom We granted inspiration: if ye

49. And to Allah doth obeisance all that is in the heavens
realise this not, ask of those who possess the
and on earth, whether moving (living)
Message.(2069)
creatures(2075) or the angels: for none are arrogant
2068 Allah's prophets were always men, not angels; and their distinction was the (before their Lord).
inspiration they received.
2075 Moving creatures, i.e., living creatures. "All that is in the heaven or earth,"
2069 If the Pagan Arabs, who were ignorant of religious and other history, includes every created thing. And created things are mentioned in three classes:
wondered how a man from among themselves could receive inspiration and bring inanimate things, ordinary living things, and angels. Even the highest angels are not
a Message from Allah, let them ask the Jews, who had also received Allah's arrogant: they bow down and serve their Lord, and so does all Creation.
Message earlier through Moses, whether Moses was a man, or an angel, or a god.
They would learn that Moses was a man like themselves, but inspired by Allah.
"Those who possess the Message" may also mean any men of Wisdom, who were
50.They all revere their Lord,(2076) high above them,
qualified to have an opinion in such matters (Cf. 21:7 and 38:1). and they do all that they are commanded.
2076 Allah is so high above the highest of His creatures, that they all look up to
44. (We sent them) with Clear Signs and him in awe and reverence. And they joyfully do their duty in serving him. This is
Scriptures(2070); and We have sent down unto thee the meaning of the "fear of the Lord."
(also) the Message; that thou mayest explain clearly
to men what is sent for them, and that they may give 51. Allah has said: "Take not (for worship) two
thought. gods:(2077) for He is just One Allah. then fear Me
(and Me alone)."
2070 As the People of the Book had received "Clear Signs" and inspired Books
before, so also Allah's Message came to the Prophet Muhammad through the 2077 The ancient Persians believed in two powers in the Universe, one good and
Qur'an, which superseded the earlier revelations, already corrupted in the hands the other evil. The Pagan Arabs also had pairs of deities: e.g., Jibt (Sorcery) and
of their followers. (R). Taghut (Evil), referred to in 4:51, n. 573, or the idols on Safa and Marwah
referred to in n. 160 to 2:158: their names were Isaf and Nayla.
45. Do then those who devise evil (plots) feel secure that
Allah will not cause the earth to swallow them up, or 52.To Him belongs whatever is in the heavens and on
that the Wrath will not seize them from directions earth, and to Him is duty due always: then will ye fear
they little perceive?-(2071) other(2078) than Allah.
2071 Cf. 16:26. The wicked plot against Prophets of Allah in secret, forgetting that 2078 The Pagans might have a glimmering of the One True God, but they had
every hidden thought of theirs is known to Allah, and that for every thought and also a haunting fear of malevolent Powers of Evil. They are told that such fears are
action of theirs they will have to account to Allah. And Allah's punishment can groundless. Evil has no power over those who trust in Allah: 15:42. The only fear
174
they should have is that of the Wrath of Allah. To the righteous all good things
come from Allah, and they have no fear in their hearts.
61.If Allah were to punish men for their wrong-doing,
He would not leave, on the (earth), a single living
53.And ye have no good thing but is from Allah. and creature: but He gives them respite for a stated Term:
moreover, when ye are touched by distress, unto Him When their Term expires, they would not be able to
ye cry with groans;(2079) delay (the punishment) for a single hour, just as they
would not be able to anticipate it (for a single
2079 Which shows that the natural tendency of man is to seek Allah, the only hour).(2087)
Power which can truly relieve distress.
2087 Allah's decree works without fail. If He were to punish for every wrong or
54. Yet, when He removes the distress from you, behold! shortcoming, not a single living creature on earth would escape punishment. But
in His infinite mercy and forgiveness, He gives respite: He provides time for
some of you turn to other gods to join with their Lord-
repentance. If the repentance is forthcoming, Allah's Mercy is forthcoming
without fail. If not, the punishment comes inevitably on the expiration of the
55.(As if) to show their ingratitude for the favours we Term. The sinner cannot anticipate it by an insolent challenge, nor can he delay it
have bestowed on them! then enjoy (your brief day): when the time arrives. Let him not think that the respite given him may mean that
but soon will ye know (your folly)! he can do what he likes, and that he can escape scot-free from the consequences (
Cf. 35:45).
56. And they (even) assign, to things they do not
know,(2080) a portion out of that which We have
62. They attribute to Allah what they hate (for
bestowed for their sustenance!(2081) By Allah, ye themselves),(2088) and their tongues assert the
shall certainly be called to account for your false falsehood that all good(2089) things are for
inventions. themselves: without doubt for them is the Fire, and
they will be the first to be hastened on into it!
2080 Idols and fictitious gods are certainly things of which they have no
knowledge, idols being lifeless things of whose life or doings no knowledge is 2088 See above, 16:57-58 and notes.
possible, and fictitious gods being but figments of their imagination.
2089 The philosophy of Pleasure (Hedonism) assumes that worldly enjoyment is
2089
2081 Cf. 6:136-140, 142-144, and 5:103. The Pagans, in assigning and dedicating good in itself and that there is nothing beyond. But it can be shown, even on its
some of their children, or some of their cattle, or some of the produce of their own ground, that every act has its inevitable consequences. No good can spring
fields, to their false gods as shares with the true Supreme Allah, made themselves out of evil. For falsehood and wrong the agony of the Fire is waiting, and the
doubly ridiculous; first, because every good thing that they valued was given to boastful votaries of falsehood will be the first to fall into it (Cf. 37:149 and 52:39).
them by Allah, and how could they patronisingly assign to Him a share of His own
gifts?-and secondly, because they brought in other gods as shares, who had no 63. By Allah, We (also) sent (Our messengers) to
existence whatever! Besides, the cattle and produce were given for their physical Peoples before thee; but Satan made, (to the wicked),
sustenance and the children for their social and spiritual sustenance, and how can
they, poor creatures, give sustenance to Allah? their own acts seem alluring: He is also their patron
today,(2090) but they shall have a most grievous
57. And they assign daughters(2082) for Allah. - Glory be penalty.
to Him! - and for themselves (sons,- the issue) they 2090 In all ages and among all Peoples Allah sent His Messengers to teach the
desire! Truth and point the way to righteousness. But the allurements of Evil seemed
always attractive, and many men preferred their own ways and the ways of their
2082 Some of the Pagan Arabs called angels 'the daughters of Allah'. In their own ancestors to the more difficult path of rectitude. This happened again in the time
life they hated to have daughters, as explained in the next two verses. They of Al Mustafa, and will always happen as long as men succumb to Evil.
practised female infanticide. In their state of perpetual war, sons were a source of
strength to them; daughters only made them subject to humiliating raids!
64.And We sent down the Book to thee for the express
58.When news is brought to one of them, of (the birth purpose, that thou shouldst make clear to them those
things in which(2091) they differ, and that it should
of) a female (child), his face darkens, and he is filled
be a guide and a mercy to those who believe.
with inward grief!
2091 But the path of duty before Allah's Messenger is clear. He is sent with the
59. With shame does he hide himself from his people, Revelation (the Qur'an) for three express purposes: (1) that he should bring about
unity among the jarring sects, for the Gospel of Unit)', while preaching the One
because of the bad news he has had! Shall he retain
True God, leads also to the unity of mankind; (2) that the revelation should be a
it(2083) on (sufferance and) contempt, or bury it in guide to right conduct; and (3) that it should show the path of repentance and
the dust?(2084) Ah! what an evil (choice) they decide salvation, and thus be the highest mercy to erring sinners.
on?(2085)
2083 "It," in this and the following clause, refers grammatically to the "news" (ma
65. And Allah sends down rain from the skies, and gives
bushshira bihi). In meaning it refers to the "female child"-by the figure of speech therewith life to the earth after its death: verily in this
known as metonymy. is a Sign for those who listen.(2092)
2084 Cf. 81:8-9. The practice of female infanticide is condemned in scathing 2092 When the earth with all its vegetation is well-nigh dead, parched and
terms. Female children used to be buried alive by the Pagan Arabs. shrivelled up, a vivifying shower of rain from above gives it new life. This natural
phenomenon is a sign of Allah's infinite power, especially of His power to
2085 It was an evil choice to decide on. Either alternative-to keep the poor girl as resurrect the dead, and thereafter muster them for Judgment. (Eds.).
a thing of sufferance and contempt, bringing disgrace on the family, or to get rid of
it by burying it alive-was cruel and indefensible. (Cf. 17:40 and 43:16-17).
66. And verily in cattle (too) will ye find an instructive
60. To those who believe not in the Hereafter, applies the sign.(2093) From what is within their bodies,(2094)
between excretions and blood,(2095) We produce, for
similitude of evil: to Allah applies the highest(2086)
your drink, milk, pure and agreeable to those who
similitude: for He is the Exalted in Power, full of
drink it.
Wisdom.
2093 The spiritual sustenance which Allah gives is typified by the wonderful ways
2086 The word mathal ordinarily denotes a similitude, but in the context of the of sustenance in the physical world, which figure forth Allah's providence and
present verse, especially with reference to Allah, it signifies His sublime attributes
loving care for His creation. And the wonderful transformation in the physical
rather than a similitude. Cf. 30:27. (Eds.). world, which all tend to the benefit of man, are also signs of His supreme wisdom.
In the previous verse rain was mentioned, which gives new life to dead nature. In
175
this and the following two verses our attention is drawn to milk, the products of 2101 (Cf. 22:5). Our attention having been called to the remarkable
the date and the vine, and honey (Cf. 36:11-73). transformations in life and nature, by which the Knowledge and Power of Allah
work out His beneficent Plan for His creatures, we are reminded that man at best
2094 Their, in the Arabic, it is "its", in the singular number, for two reasons: (1) is but a feeble creature, but for the grace of Allah. We then pass on in the next
catde is the generic plural, and may be treated as a singular noun; (2) the Section to the differences in the gifts which men themselves enjoy, distinguishing
instructive sign is in cattle collectively, but the milk them into so many categories. How much greater is the difference between the
created things and their Creator?
is the product of each single individual.

71. Allah has bestowed His gifts of sustenance more
2095 Milk is a secretion in the female body, like other secretions, but more freely on some of you than on others: those more
specialised. Is it not wonderful that the same food, eaten by males and females, favoured are not going to throw back their gifts to
produces in the latter, when they have young, the wholesome and complete food,
known as milk? Then, when cattle are tamed and specially bred for milk, the
those whom their right hands possess, so as to be
supply of milk is vastly greater than is necessary for their young and lasts for a equal in that respect. Will they then deny the favours
longer time than during the period they give suck to their young. And it is a of Allah?(2102)
wholesome and agreeable diet for man. It is pure, as typified by its whiteness. Yet
it is a secretion like other secretions, between the excretions which the body 2102 Even in the little differences in gifts, which men enjoy from Allah, men with
rejects as worthless and the precious blood-stream which circulates within the superior gifts are not going to abandon them so as to be equal with men of inferior
body and is the symbol of life itself to the animal which produces it. gifts, whom, perhaps, they hold in subjection. They will never deny their own
superiority. How then (as the argument is pursued in the two following verses),
can they ignore the immense difference between the Creator and created things,
67.And from the fruit of the date-palm and the vine, ye and make the latter, in their thoughts, partners with Allah?
get out(2096) drink and wholesome food: behold, in
this also is a sign for those who are wise. 72. And Allah has made for you mates (and companions)
2096 There are drinks and wholesome foods that can be got out of the date palm of your own nature,(2103) and made for you, out of
and the vine: e.g., non-alcoholic drinks from the date and the grape, vinegar, date them, sons and daughters and grandchildren,(2104)
sugar, grape sugar, and dates and grapes themselves for eating. If sakar is taken in and provided for you sustenance of the best: will they
the sense of fermented wine, it would refer to the time before intoxicants were then believe in vain things, and be ungrateful for
prohibited, for this is a Makkan Surah and the prohibition came in MadTnah. In
such a case it would imply a subtle disapproval of the use of intoxicants and mark Allah.s favours?-
the first of a series of steps that in time culminated in total prohibition. (R). 2103 Of your nature: or of yourselves. Cf. 4:1 and n. 504. Self, or Personality, or
Soul, all imply a bundle of attributes, capacities, predilections, and dispositions,
68. And thy Lord taught the Bee(2097) to build its cells which we may sum up in the word Nafs, or nature. Roman was made to be (I) a
in hills, on trees, and in (men´s) habitations; mate or companion for man; (2) except for sex, of the same nature as man, and
therefore with the same moral and religious rights and duties; and (3) she is not to
2097 Awha: wahy ordinarily means inspiration, the Message put into the mind or be considered a source of all evil or sin, as the Christian monks characterised her
heart by Allah. Here the Bee's instinct is referred to Allah's teaching, which it but rather as a blessing, one of the favours, (Ni'mah) of Allah,
undoubtedly is. In 99:5, it is applied to the earth: We shall discuss the precise
meaning when we come to that passage. The honeycomb, itself, with its hexagonal 2104 Hajadah: collective plural, daughters, grandchildren, and descendants. The
cells, geometrically perfect, is a wonderful structure, and is well called buyut, root hafada also implies obedient service and ministration. Just as the sons (first
homes. And the way the bee finds out inaccessible places, in the hills, in the trees, mentioned) should be a source of strength, so daughters and grandchildren should
and even among the habitations of men, is one of the marvels of nature, i.e., of serve and contribute to the happiness of fathers and grandparents, and are to be
Allah's working in His Creation. looked upon as further blessings.
69.Then to eat of all the produce (of the earth),(2098) 73.And worship others than Allah,- such as have no
and find with skill the spacious(2099) paths of its power of providing them, for sustenance,(2105) with
Lord: there issues from within their bodies a drink of anything in heavens or earth, and cannot possibly
varying colours, wherein is healing for men: verily in have such power?
this is a Sign for those who give thought. 2105 "Sustenance" (rizq) in all this passage (16:65-74), as elsewhere, implies all that
is necessary for man's life and growth, physical, mental and spiritual. Milk, fruit,
2098 The bee assimilates the juice of various kinds of flowers and fruit, and forms
and honey are examples of physical gifts, with a metaphorical reference to mental
within its body the honey which it stores in its cells of wax. The different kinds of
and moral health; family life is an example of moral and social and (ultimately)
food from which it makes its honey give different colours to the honey, e.g., it is
spiritual opportunities in the life of man; and in 16:65 is an example of rain in the
dark-brown, light-brown, yellow, white, and so on. The taste and flavour also
varies, as in the case of heather honey, the honey formed from scented flowers, physical world as a type of Allah's revelation in the spiritual world.
and so on. As food it is sweet and wholesome, and it is used in medicine. Note
that while the instinctive individual acts are described in the singular number, the 74. Invent not similitudes(2106) for Allah. for Allah
produce of "their bodies" is described in the plural, as the result of their collective knoweth, and ye know not.
effort.
2106 Cf. 16:60 above, and n. 2086. One instance of false similitudes is where
2099 Dhululan: two meanings are possible: (1) ways easy and spacious, referring Pagans say their gods are mere types or symbols, or where men pray to men as
to the unerring way in which bees find their way from long distances to their intercessors.
combs; and (2) the idea of humility and obedience in them. From both we can
derive a metaphorical and spiritual meaning. 75. Allah sets forth the Parable (of two men: one) a slave
under the dominion of another;(2107) He has no
70.It is Allah who creates you and takes your souls at
power of any sort; and (the other) a man on whom We
death; and of you there are some who are sent back to
have bestowed goodly favours from Ourselves, and he
a feeble age, so that(2100) they know nothing after
spends thereof (freely), privately and publicly: are the
having known (much): for Allah is All-Knowing,(2101)
two equal? (By no means;) praise be to Allah. But
All-Powerful.
most of them understand not.
2100 Besides the mystery and beauty of the many processes going on in the
working of Allah's Creation, there is the wonderful life of man himself on this 2107 The first parable is of two men, one of whom is a slave completely under the
dominion of another, with no powers of any sort, and another a free man, who is
earth: how he is created as a child; how he grows in intelligence and knowledge;
and how his soul is taken back and his body suffers dissolution. In some cases he gifted in every way, and is most generous in bestowing out of his opulent wealth
lives so long that he falls into a feeble old age like a second childhood: he forgets (material as well as intangible), privately and publicly, without let or hindrance; for
what he learnt and seems almost to go back in Time. Is not all this wonderful, and he is his own master and owes no account to anyone. The first is like the
evidence of the Knowledge and Power of Allah? imaginary gods which men set up—whether powers of nature, which have no
independent existence but are manifestations of Allah, or deified heroes or men,
who can do nothing of their own authority but are subject to the Will and Power
176
of Allah; the second describes in a faint way the position of Allah, the Self- The pure home thus becomes the type of the highest spiritual destiny of man.
Subsistent, to Whom belongs the dominion of all that is in heaven and earth, and And these capacities in man are the gifts of Allah.
Who bestows freely of His gifts on all His creatures.
2115 When man travels, he wants temporary dwellings, tents, which he can make
of the skins of animals, or of the fabrics of vegetable fibres, similar to the skins of
76. Allah sets forth (another) Parable of two men: one of animals. These tents are easy to carry when moving, and easy to pitch during halts.
them dumb, with no power of any sort; a wearisome
burden is he to his master; whichever way be directs 2116 Suf, wool, is what we get from sheep. Sha'r, hair, is what we get from goats or
similar animals, for weaving into fabrics. Wabar is the soft camel's hair of which,
him, he brings no good:(2108) is such a man equal also, fabrics are woven: they may be considered intermediate between the other
with one who commands Justice, and is on a Straight two: by extension and analogy the term may be applied to furs and such things, by
Way?(2109) way of illustration.
2108 In the second Parable, one man is dumb; he can explain nothing, and he can 2117 All such articles of refined luxury, and useful articles of comfort and
certainly do nothing; he is only a wearisome burden to his master, no matter what convenience only last for awhile, but they must be considered Allah's gifts (Cf. n.
his master asks him to do; or perhaps he is really harmful instead of bringing any 3991).
good: such are idols (literal and metaphorical) when taken as false gods. The other
man is in a position to command, and he commands what is just and righteous;
not only his commands but his doings also are on the path of righteousness. Such
81. It is Allah Who made out of the things He created,
are the qualities of Allah. some things to give you shade;(2118) of the hills He
made some for your shelter; He made you garments to
2109 The gist of the argument is that those who deviate from the worship of Allah protect you from heat, and coats of mail to protect you
commit twofold treason: (l) They do not recognise the immense difference
between the Creator and created things, although, in their own little selfish lives, from your (mutual) violence.(2119) Thus does He
they are tenacious of any little differences there may be between themselves and complete His favours on you, that ye may bow to His
other fellow-creatures not so gifted. (2) They are guilty of gross ingratitude in Will(2120) (in Islam).
forgetting that the source of goodness and power is Allah, to Whom alone they
owe all the gifts they enjoy in life. 2118 For example, trees, gardens, the roofs of houses; also from another point of
view, the fact that the sun's rays at various times and in various parts of the earth,
come obliquely, thus causing shadows along with sunshine. In the hills there are
77. To Allah belongeth the Mystery(2110) of the heavens caves and grottoes.
and the earth. And the Decision of the Hour(2111) (of
Judgment) is as the twingkling of an eye, or even 2119 Our clothes protect us from heat and cold, just as our armour protects us
from the hurt which we might otherwise receive in battle.
quicker: for Allah hath power over all things.
2120 All these blessings, which have both a physical and (by promoting the good
2110 The key to all things—not only those which we see and understand, but those
of man) a spiritual purpose, should teach us to rally to Allah and tune our will with
which we do not see or of which have no idea—is with Allah, Whose knowledge
His Universal Will, which is another name for Islam.
and power are supreme.
2111 Lures of this world and its fleeting pleasures often make man forget that the 82.But if they turn away, thy duty is only to preach the
life of the hereafter is an imminent reality. Many of those who claim to believe in clear Message.
the life to come act and behave as if it belonged to a distant future, and had no
relevance to their present activities and mode of living. The Qur'an repeatedly
reminds man that the Hour of Reckoning is not a distant possibility, but very close
83. They recognise the favours(2121) of Allah. then they
to man, and could come to pass any moment. The wisest course for man, deny them; and most of them are (creatures)
therefore, is to be always alert and watchful and steer clear of all forms of sin and ungrateful.
impiety, for when the Promised Hour comes it will come all of a sudden and
without any prior notice. See also 10:45; 30:55, 45:32. (Eds.) 2121 'Arafa distinguished from 'alima'm implying a specific discernment (or
recognition) of various qualities and uses. All mankind recognises the value of the
blessings they enjoy, but in forgetting or disobeying their Author, the wicked show
78.It is He Who brought you forth from the wombs of
gross ingratitude: for in practice they deny their obligation to Him for those
your mothers when ye knew nothing; and He gave you blessing.
hearing and sight and intelligence and
affections:(2112) that ye may give thanks (to Allah.. 84. One Day We shall raise from all Peoples a
2112 Literally, 'hearts,' are considered the centres of the affections, and in Arabic Witness:(2122) then will no excuse be accepted from
idiom, of intelligence also. We should therefore give thanks to Allah, not to Unbelievers, nor will they receive any favours.(2122-
imaginary deities or powers or forces. A)
2122 To each People is sent Allah's Messenger or Teacher, to point out the right
79. Do they not look at the birds, held poised in the midst way. There may be one, or there may be many. Such a Messenger (Rasu1) will be
of (the air and) the sky? Nothing holds them up but a witness that Allah's Truth was preached to all peoples in express terms, in
(the power(2113) of) Allah. Verily in this are signs for addition to the Signs of Allah everywhere in nature. There will then be no room
those who believe. for excuses of any kind. Those who rejected Allah after repeated warnings cannot
reasonably ask for more respite, as they had every kind of respite during their life
2113 All the wonderful things in creation are due to the artistry, power, and of probation; nor can they now take refuge behind Allah's Grace, which they had
wisdom of Allah. Such as the flight of birds in midair. So also are the inventions repeatedly rejected.
and discoveries, due to man's intelligence, in the next verse; for man's intelligence
is a gift direct from Allah. 2122-A That is, they will not be allowed to seek grace by repentance. Cf. 30:57,
2122-
45:35.(Eds.).
80. Itis Allah Who made your habitations homes of rest
and quiet(2114) for you; and made for you, out of the
85. When the wrong-doers (actually) see the
skins of animals, (tents for) dwellings, which ye find Penalty,(2123) then will it in no way be mitigated, nor
so light (and handy) when ye travel and when ye stop will they then receive respite.
(in your travels);(2115) and out of their wool, and 2123 When the terrible Penalty is actually on them, it is too late for repentance
their soft fibres(2116) (between wool and hair), and and for asking for Mercy. Justice must take its course.
their hair, rich stuff and articles of convenience (to
serve you) for a time.(2117) 86. When those who gave partners to Allah will see their
"partners", they will say: "Our Lord! these are our
2114 Man's social, intellectual, and spiritual gifts make, of his permanent
dwellings, homes of rest and quiet, of refinement and the purer affections, which
´partners,´ those whom we used to invoke(2124)
are the types, in this earthly life, of the highest spiritual Good, the Love of Allah. besides Thee." But they will throw back their word at
them (and say): "Indeed ye are liars!"
177
2124 The worshippers of false gods will try to shift the responsibility from their 2130 Nor. I construe tattakhidhuna with la takunu in the previous clause.
own shoulders to that of the false gods. They will suggest (though they will not
have the courage for such a bare-faced lie) that they were misled by the false gods. 2131 Do not make your religion merely a game of making your own party
But their lying suggestions will be contradicted and thrown back at them as numerically strong by alliance cemented by oaths, which you readily break when a
explained in the next note. more numerous party offers you its alliance. Quraysh were addicted to this vice,
and in international politics at the present day, this seems to be almost a standard
of national self-respect and international skill. Islam teaches nobler ethics for
87. That Day shall they (openly) show(2125) (their) individuals and nations. A Covenant should be looked upon as a solemn thing,
submission to Allah. and all their inventions shall not to be entered into except with the sincerest intention of carrying it out; and it is
leave them in the lurch. binding even if large numbers are ranged against it.
2125 Insofar as the false gods were real things, such as deified men or forces of 2132 Disagreements need not necessarily cause conflict where the parties are
nature, they will openly disclaim them and then (as always) show their submission sincere and honest and do not wish to take advantage of one another. In such
to Allah. Insofar as the false gods were the inventions of the fancy of the idolaters, cases they do not go by numbers, groupings, and alliances, but by just conduct as
they will leave worshippers in the lurch, for they will be shown as non-existent in the sight of Allah. Honest differences will be removed when all things are made
clear in the Hereafter.
88.Those who reject Allah and hinder (men) from the
Path of Allah - for them will We add Penalty to 93. IfAllah so willed, He could make you all one people:
Penalty; for that they used to spread mischief. But He leaves straying(2133) whom He pleases, and
He guides whom He pleases: but ye shall certainly be
89.One day We shall raise from all Peoples a witness called to account for all your actions.
against them, from amongst themselves:(2126) and 2133 Cf. 14:4 and n. 1875. Allah's Will and Plan, in allowing limited free will to
We shall bring thee as a witness against these (thy man, is, not to force man's will, but to give all guidance, and leave alone those who
people): and We have sent down to thee the Book reject that guidance, in case they should repent and come back into Grace. But in
explaining all things, a Guide, a Mercy, and Glad all cases, insofar as we are given the choice, we shall be called to account for all
our actions. "Leaving to stray" does not mean that we can do what we please. Our
Tidings to Muslims. personal responsibility remains.
2126 To the thought expressed in 16:84 above, is added another detail here. Not
only will there be witnesses from Peoples, but the witnesses will be men from 94. And take not your oaths, to practise deception
amongst the Peoples themselves, men of their own kith and kin, who understood between yourselves,(2134) with the result that
them and explained Allah's Message in their own language. The Prophet
Muhammad will be witness against all those who rejected the Message he brought.
someone´s foot may slip after it was firmly planted,
For those who believe in him (of all races and peoples), the Book which he and ye may have to taste the evil (consequences) of
brought will be an explanation, a guide, a mercy and a Gospel. (R). having hindered (men) from the Path of Allah, and a
Mighty Wrath descend on you.
90. Allah commands justice, the doing of good, and
2134 In 16:92, above, the motive for false and fraudulent covenants was pointed
liberality to kith and kin, and He forbids all shameful out with reprobation. Now are pointed out the consequences, viz., (1) to others; if
deeds, and injustice and rebellion: He instructs you, they had not been deceived, they might have walked firmly on the Path, but now
that ye may receive admonition.(2127) they lose faith and perhaps commit like frauds for which you will be responsible;
(2) to yourselves; you have not only gone wrong yourselves; but have set others on
2127 Justice is a comprehensive term, and may include all the virtues of cold the wrong path; and deserve a double Penalty. Perhaps the "evil consequences"
philosophy. But religion asks for something warmer and more human, the doing refer to this world, and the "wrath" to the Hereafter.
of good deeds even where perhaps they are not strictly demanded by justice, such
as returning good for ill, or obliging those who in worldly language "have no claim"
on you; and of course a fortiori the fulfilling of the claims of those whose claims
95. Nor sell the covenant of Allah for a miserable
are recognised in social life. Similarly the opposites are to be avoided: everything price:(2135) for with Allah is (a prize) far better for
that is recognised as shameful, and everything that is really unjust, and any inward you, if ye only knew.
rebellion against Allah's Law or our own conscience in its most sensitive form.
2135 Any possible gain that you can make by breaking your Covenant and thus
breaking Allah's Law must necessarily be miserable; while your own benefit is far
91. Fulfil the Covenant of Allah when ye have entered greater in obeying Allah's Will and doing right.
into it, and break not your oaths after ye have
confirmed them; indeed ye have made(2128) Allah 96. What is with you must vanish: what is with Allah will
your surety; for Allah knoweth all that ye do. endure. And We will certainly bestow, on those who
2128 The immediate reference may or may not be to the oath of fidelity to the patiently persevere, their reward according to the best
Prophet taken at 'Aqabah fourteen months before the Hijrah and repeated a little of their actions.(2136)
later; see 5:7 and n. 705. But the general meaning is much wider. And this may be
viewed in two aspects: (1) Every oath taken, or covenant made, is a Covenant 2136 What comparison can there possibly be between spiritual Good, which will
before Allah, and should be faithfully observed. In this it approaches in meaning endure forever, and any temporal advantage which you may snatch in this world,
to 5:1. (2) In particular, every Muslim makes, by the profession of his Faith, a which will fade and vanish in no time? And then, Allah's generosity is unbounded.
Covenant with Allah, and he confirms that Covenant every time he repeats that He rewards you, not according to your merits, but according to the very best of
profession. He should therefore faithfully observe the duties taught to him by your actions.
Islam.
97. Whoever works righteousness, man or woman, and
92.And be not like a woman who breaks into untwisted has Faith, verily, to him will We give a new Life, a
strands the yarn which she has spun, after it has life(2137) that is good and pure and We will bestow
become strong.(2129) Nor(2130) take your oaths to on such their reward according to the best of their
practise deception between yourselves, lest one party actions.(2138)
should be more numerous than another:(2131) for 2137 Faith, if sincere, means right conduct. When these two confirm each other,
Allah will test you by this; and on the Day of Judgment Allah's grace transforms our life. Instead of being troubled and worried, we have
He will certainly make clear to you (the truth of) that peace and contentment: instead of being assailed at every turn by false alarms and
wherein ye disagree.(2132) the assaults of evil, we enjoy calm and attain purity. The transformation is \isible in
this life itself, but the "reward" in terms of the Hereafter will be far beyond our
2129 The Covenant which binds us in the spiritual world makes us strong, like deserts.
strands of fluffy cotton spun into a strong thread. It also gives us a sense of security
against much evil in this world. It costs a woman much labour and skill to spin 2138 The same ending as in the previous verses deepens the overall effect of
good strong yarn. She would be foolish indeed, after she has spun such yarn, to bringing home the message forcefully and beautifully. The argument is completed
untwist its constituent strands and break them into flimsy pieces. and rounded off. (R).
178
2145 The exception refers to a case like that of 'Ammar, whose father Yassir and
98. When thou dost read(2139) the Qurán, seek Allah's mother Sumayya, were subjected to unspeakable tortures for their belief in Islam,
protection from Satan the rejected one. but never recanted. 'Ammar, suffering under tortures himself and his mind acted
on by the sufferings of his parents, uttered a word construed as recantation,
2139 Evil has no authority or influence on those who put their trust in Allah. It is though his heart never wavered and he came back at once to the Prophet, who
good to express that trust in outward actions, and a formal expression of it-as in consoled him for his pain and confirmed his faith.(R).
the formula, "I seek Allah's protection from Evil'-helps us. Reading or reciting the
Qur'an should be understood both literally and figuratively as the symbol of the
earnest desire of the soul to know and understand Allah's Will and act in 107.This because they love the life of this world better
accordance therewith. Man is weak at best, and he should seek strength for his will than the Hereafter: and Allah will not guide those who
in Allah's help and protection. reject Faith.
99.No authority has he over those who believe and put 108.Those are they whose hearts, ears, and eyes Allah
their trust in their Lord. has sealed up,(2146) and they take no heed.
2146 Cf. 2:7. On account of their iniquities and their want of Faith their hearts
and their senses became impervious to Allah's grace, and they run headlong to
100.His authority is over those only, who take him as perdition, (see also 6:46 and 30:59).
patron and who join partners with Allah.
109. Without doubt, in the Hereafter they will perish.
101. When We substitute one revelation(2140) for
another,- and Allah knows best what He reveals (in
110. But verily thy Lord,- to those who leave their homes
stages),- they say, "Thou art but a forger": but most after trials and persecutions,-(2147) and who
of them understand not. thereafter strive and fight for the faith and patiently
persevere,- Thy Lord, after all this is oft-forgiving,
2140 See 2:106, and n. 107. The doctrine of progressive revelation from age to Most Merciful.
age and time to time does not mean that Allah's fundamental Law changes. It is
not fair to charge a Prophet of Allah with forgery because the Message, as revealed 2147 I take this verse to refer to such men as were originally with the Pagans but
to him, is in a different form from that revealed before, when the core of the afterwards joined Islam, suffered hardships and exile, and fought and struggled in
Truth is the same, for it comes from Allah. the Cause, with patience and constancy. Their past would be blotted out and
forgiven. Men like Khalid ibn al walld were numbered with the foremost heroes of
102. Say, the Holy Spirit(2141) has brought the Islam. In that case this verse would be a Madinah verse, though the Surah as a
whole is Makkan. Perhaps it would be better to read, with some Commentators,
revelation from thy Lord in Truth, in order to fatanu in the active voice rather than futinu in the passive voice, and translate "after
strengthen those who believe,(2142) and as a Guide inflicting trials and persecutions (on Muslims)-" Notice the parallelism in
and Glad Tidings to Muslims. construction between this verse and verse 119 below.
2141 The title of the Angel Gabriel, through whom the revelation came down.
111.One Day every soul will come up struggling(2148)
2142 The People of the Book, if they had true faith, were themselves for itself, and every soul will be recompensed (fully)
strengthened in their faith and cleared of their doubts and difficulties by the for all its actions, and none will be unjustly dealt with.
revelations brought by Al Mustafa: and all whether People of the Book or not-who
came within the fold of Islam, found the Qur'an a Guide and a Gospel, i.e., a 2148 When the Reckoning comes, each soul will stand on its own personal
substitute for the Mosaic Law and for the Christian Gospel, which had both been responsibility. No one else can help it. Full justice will be done, and all the
corrupted. seeming inequalities of this world will he redressed.
103. We know indeed that they say, "It is a man that 112. Allah sets forth a Parable: a city enjoying
teaches him." The tongue of him they wickedly point security(2149) and quiet, abundantly supplied with
to is notably foreign, while this is Arabic, pure and sustenance from every place: Yet was it ungrateful for
clear.(2143) the favours of Allah. so Allah made it taste of hunger
2143 The wicked attribute to Prophets of Allah just such motives and springs of
and terror (in extremes) (closing in on it) like a
action as they themselves would be guilty of in such circumstances. The Pagans garment(2150) (from every side), because of the
and those who were hostile to the revelation of Allah in Islam could not and (evil) which (its people) wrought.
cannot understand how such wonderful words could flow from the tongue of the
Prophet. They must postulate some human teacher. Unfortunately for their 2149 The reference may be to any of the cities or populations in ancient or
postulate, any possible human teacher they could think of would be poor in modern times, which were favoured with security and other blessings from Allah,
Arabic speech if he had all the knowledge that the Qur'an reveals of previous but which rebelled from Allah's Law and tasted the inevitable penalty, even in the
revelations. Apart from that, even the most eloquent Arab could not, and cannot, midst of their iniquities. Some commentators see here a reference to the city of
produce anything of the eloquence, width, and depth of Quranic teaching, as is Makkah under Pagan control. See next note.
evident from every verse of the Book (Cf. 41:44). (R). 2150 There is a double metaphor: (1) the tasting of hunger and terror after the
abundant supplies and the full security which it had enjoyed; and (2) the complete
104.Those who believe not in the Signs of Allah,- Allah enfolding of the city as with a garment, by these two scourges, hunger and a state
will not guide them, and theirs will be a grievous of subjective alarm. If the reference is to Makkah shortly before its fall to the
Penalty. Muslims, the "hunger" was the seven years' severe famine which afflicted it, and the
alarm was the constant fear in the minds of the Pagans that their day was done.
Peace and prosperity were restored after the re-entry of the Prophet.
105. It is those who believe not in the Signs of Allah, that
forge falsehood: it is they who lie!(2144) 113. And there came to them a Messenger from among
2144 It is clearly those who raise the cry of forgery that are guilty of falsehood, as themselves, but they falsely rejected him; so the
there is not the least basis or even plausibility in their suggestion. Wrath seized them even in the midst of their
iniquities.
106.Any one who, after accepting faith in Allah, utters
Unbelief,-(2145) except under compulsion, his heart 114.So eat of the sustenance which Allah has provided
remaining firm in Faith - but such as open their breast for you, lawful and good; and be grateful for the
to Unbelief, on them is Wrath from Allah, and theirs favours(2151) of Allah, if it is He Whom ye serve.
will be a dreadful Penalty.
2151 Ingratitude for Allah's sustenance (in the literal and figurative senses) may be
shown in various ways: e.g., (1) by forgetting or refusing to acknowledge the true
179
source of the bounty, viz., Allah, (2) by misusing or misapplying the bounty, as by judge between them on the Day of Judgment, as to
committing excesses in things lawful, or refusing to share them with others of
their differences.(2160)
Allah's creatures when the need arises, or (3) by falsely ascribing to Allah any
prohibition we may set up for ourselves for special reasons or because of our 2159 If Abraham's Way was the right way, the Jews were ready with the taunt,
special idiosyncrasies. "Why don't you then observe the Sabbath?" The answer is twofold. (1) The
Sabbath has nothing to do with Abraham. It was instituted with the Law of Moses
115. He has only forbidden you(2152) dead meat, and because of Israel 's hardness of heart (2:74); for they constantly disputed with their
blood, and the flesh of swine, and any (food) over Prophet Moses (2:108), and there were constantly among diem afterwards men
who broke the Sabbath (2:65, and n. 79). (2) Which was the true Sabbath Day?
which the name of other than Allah has been invoked. The Jews observe Saturday. The Christians, who include the Old Testament in
But if one is forced by necessity, without wilful their inspired Scripture, observe Sunday, and a sect among them (the Seventh Day
disobedience, nor transgressing due limits,- then Allah Adventists) disagree, and observe Saturday. So there is disagreement among the
is Oft-Forgiving, Most Merciful. People of the Book. Let them dispute among themselves. Their dispute will not
be settled till the Day of Judgment. Meanwhile, Muslims are emancipated from
2152 Cf. 2:173 and notes, 5:3-5 and 6:121 and 138-146. such stringent restriction. For them there is certainly the Day of United Prayer on
Friday, but it is in no sense like the Jewish or the Scotch Sabbath!
116. But say not - for any false thing(2153) that your 2160 Cf. 2:113.
tongues may put forth,- "This is lawful, and this is
forbidden," so as to ascribe false things to Allah. For 125. Invite (all) to the Way of thy Lord with wisdom and
those who ascribe false things to Allah, will never beautiful preaching; and argue with them in ways that
prosper. are best and most gracious:(2161) for thy Lord
2153 Men are apt to create taboos for themselves, out of superstition, and often knoweth best, who have strayed from His Path, and
for selfish ends, and enforce them in the name of religion. Nothing can be more who receive guidance.(2162)
reprehensible.
2161 In this wonderful passage are laid down principles of religious teaching,
which are good for all time. But where are the Teachers with such qualifications?
117.(In such falsehood) is but a paltry profit; but they We must invite all to the Way of Allah, and expound His Universal Will; we must
will have a most grievous Penalty. do it with wisdom and discretion, meeting people on their own ground and
convincing them with illustrations from their own knowledge and experience,
118.To the Jews We prohibited such things as We have which may be very narrow, or very wide. Our preaching must be, not dogmatic,
mentioned to thee before:(2154) We did them no not self-regarding, not offensive, but gentle, considerate, and such as would attract
their attention. Our manner and our arguments should not be acrimonious, but
wrong, but they were used to doing wrong to modelled on the most courteous and the most gracious example, so that the
themselves. hearer may say to himself, "This man is not dealing merely with dialectics; he is
not trying to get a rise out of me; he is sincerely expounding the faith that is in
2154 See 6:146 and nn. 970-971. The further prohibitions to them were a him, and his motive is the love of man and the love of Allah."
punishment for their hardness of hearts, and not a favour.
2162 It may be that the Preacher sometimes says to himself, "What is the use of
119. But verily thy Lord,- to those who do wrong in teaching these people? They have made up their minds, or they are obstinate, or
they are only trying to catch me out." Let him not yield to such a thought. Who
ignorance, but who thereafter repent and make
knows how the seed of the Word of Allah may germinate in people's minds? It is
amends,- thy Lord, after all this, is Oft-Forgiving, Most not for man to look for results. Man's inner thoughts are known best to Allah.
Merciful.(2155)
2155 See above, 16:110 and n. 2147. The parallelism in construction confirms the 126.And if ye do catch them out, catch them out no
suggestion of the alternative reading which is made in that note. The similarity of worse than they catch you out: But if ye show
expression also rounds off the argument, as by a refrain in poetry. What follows patience, that is indeed the best (course)(2163) for
now in this Surah is an exhortation to right conduct.
those who are patient.
120. Abraham was indeed a model,(2156) devoutly 2163 In the context this passage refers to controversies and discussions, but the
obedient to Allah, (and) true in Faith, and he joined words are wide enough to cover all human struggles, disputes, and fights. In
strictest equity you are not entitled to give a worse blow than is given to you. But
not gods with Allah.(2157) those who have reached a higher spiritual standard do not even do that. They
2156 Ummah: a model, pattern, example for imitation: but the idea that he was an restrain themselves, and are patient. Lest you should think that such patience only
Ummah in himself, standing alone against his world, should not be lost sight of. gives an advantage to the adversary, you are told that the contrary is the case: the
See next note. advantage is with the patient, the self-possessed, those who do not lose their
temper or forget their own principles of conduct.
2157 The Gospel of Unity has been the cornerstone of spiritual Truth for all time.
In this respect Abraham is the model and fountainhead for the world of western 127.And do thou be patient,(2164) for thy patience is
Asia and its spiritual descendants all over the world. Abraham was among a
but from Allah. nor grieve over them: and distress not
people (the Chaldeans) who worshipped stars and had forsaken the Gospel of
Unity. He was among them but not of them. He suffered persecution, and left his thyself because of their plots.
home and his people, and settled in the land of Canaan . 2164 In the previous verse are laid down the principles of conduct in controversy
for all Muslims: 'if you catch them out, you are not entitled to strike a heavier blow
121.He showed his gratitude for the favours of Allah, than you received, but it is better to restrain yourself and be patient.' There
who chose him, and guided him to a Straight Way. patience was recommended. In this verse a command is directly addressed to the
Prophet, 'Do thou be patient.' It is a command: his standard as the Great Teacher
is much higher: and he carried it out in his life. His patience and self-restraint were
122. And We gave him Good in this world, and he will be, under circumstances of extraordinary provocation. In his human wisdom it may
in the Hereafter, in the ranks of the Righteous.(2158) sometimes have seemed questionable whether forbearance and self-restraint might
not be human weakness: he had to defend his people as well as himself against the
2158 Cf. 2:130.
enemy's persecutions. He is told here that he need not entertain any such fears.
Patience (with constancy) in those circumstances was in accordance with Allah's
123. So We have taught thee the inspired (Message), own command. Nor was he to grieve if they rejected Allah's Message: the Prophet
"Follow the ways of Abraham the True in Faith, and he had done his duty when he boldly and openly proclaimed it. Nor was his heart to
joined not gods with Allah." be troubled if they hatched secret plots against himself and his people. Allah
would protect them.
124. The Sabbath was only made(2159) (Strict) for those
who disagreed (as to its observance); But Allah will
128. For Allah is with those(2165) who restrain
themselves, and those who do good.
180
2165 And the Surah ends with the highest consolation which the righteous can impatience, and (2) that they should go on with constancy doing good all around
receive: the assurance that Allah is with them. A double qualification is indicated them. To attain the Presence of Allah in the sense of "I am with you" is the
for so high an honor-(l) that they should not yield to human passion or anger or culmination of the righteous man's aspiration, (Cf. 27:70).
17. Al Isra' (The Night Journey) or Bani Isra'il (The Children of Israel)
In the name of Allah, Most 2171 Note the transition from "We" in the first clause to "Me" in the second clause.
The first clause refers to the majesty of Allah as the Heavenly King: the second
Gracious, Most Merciful. clause refers to His personal interest in all our affairs.
3. O ye that are sprung from those whom We carried (in

1. Glory to ((Allah)) Who did take His servant for a the Ark) with Noah!(2172) Verily he was a devotee
most grateful.
Journey by night(2166) from the Sacred
Mosque(2167) to the Farthest Mosque,(2168) whose 2172 After the Deluge of the time of Noah the only descendants of Noah were
precincts We did bless,- in order that We might show those who were saved in the Ark with him. They had special reason to celebrate
the praise of Allah. But they relapsed into idolatry, sin, and abomination. They
him some of Our Signs: for He is the One Who heareth are reminded of the true and sincere devotion of Noah himself, as contrasted with
and seeth (all things).(2169) the unworthiness of Noah's descendants, especially the Children of Israel.
2166 The reference is to the Mi'raj for which see the Introduction to this Surah.
4. And We gave (Clear) Warning to the Children of
2167 Masjid is a place of prayer: here it refers to the Ka'bah at Makkah. It had not Israel(2173) in the Book, that twice(2174) would they
yet been cleared of its idols and rededicated exclusively to the One True God. It
was symbolical of the new Message which was being given to mankind. do mischief on the earth and be elated with mighty
arrogance (and twice would they be punished)!
2168 The Farthest Mosque must refer to the site of the Temple of Solomon in
Jerusalem on the hill of Moriah, at or near which stands the Dome of the Rock. 2173 The Book is the revelation given to the Children of Israel. Here it seems to
This and the Mosque known as the Farthest Mosque (al Masjid al Aqsa) were refer to the burning words of Prophets like Isaiah. For example, see Isaiah, chap.
completed by the Amir 'Abd al Malik in A.H. 68. Farthest, because it was the 24 or Isaiah 5:20-30, or Isaiah 3:16-26.
place of worship farthest west which was known to the Arabs in the time of the
Prophet: it was a sacred place to both Jews and Christians, but the Christians then 2174 What are the two occasions referred to? It may be that "twice" is a figure of
speech for "more than once", "often". Or it may be that the two occasions refer to
had the upper hand, as it was included in the Byzantine (Roman) Empire, which
(1) the destruction of the Temple by the Babylonian Nebuchadnezzar in 586
maintained a Patriarch at Jerusalem. The chief dates in connection with the
B.C., when the Jews were carried off into captivity, and (2) the destruction of
Temple are: it was finished by Solomon about B.C. 1004; destroyed by the
Babylonians under Nebuchadnezzar about 586 B.C.; rebuilt under Ezra and Jerusalem by Titus in A.C. 70, after which the Temple was never rebuilt. See n.
2168 above. On both occasions it was a judgement of Allah for the sins of the
Nehemiah about 515 B.C.; turned into a heathen idol-temple by one of
Alexander's successors, Antiochus Epiphanes, 167 B.C.; restored by Herod, B.C. Jews, their backslidings, and their arrogance.
17 to A.C. 29; and completely razed to the ground by the Emperor Titus in A.C.
70. These ups and downs are among the greater Signs in religious history. 5. When the first of the warnings came to pass, We sent
against you Our servants given to terrible
2169 Allah's knowledge comprehends all things, without any curtain of Time or
any separation of Space. He can therefore see and hear all things, and the Mi'raj; warfare:(2175) They entered the very inmost parts of
was a reflection of this knowledge without Time or Space. your homes; and it was a warning (completely)
fulfilled.
In this and the subsequent verses, the reference to Allah is generally in the first
person and plural. But in the first and the last clause of this verse it is in the third 2175 A good description of the warlike Nebuchadnezzar and his Babylonians.
person singular: "Glory to Allah, Who did take His Servant. . .", "He is the One . They were servants of Allah in the sense that they were instruments through which
.". In each of these two instances, the clause expresses the point of view of Allah's the wrath of Allah was poured out on the Jews, for they penetrated through their
creatures, who glorify Him, and whose hearing and seeing are ordinarily so limited lands, their Temple , and their homes, and carried away the Jews, men and
that they can do nothing but glorify Him when one of His creatures is raised up to women, into captivity. As regards "the daughters of Zion " see the scathing
hear and see the Mysteries. It is they who glorify Him. (R). condemnation in Isaiah, 3:16-26.
2. We gave Moses the Book,(2170) and made it a Guide 6. Then did We grant you the Return as against
to the Children of Israel, (commanding): "Take not them:(2176) We gave you increase in resources and
other than Me(2171) as Disposer of (your) affairs." sons, and made you the more numerous in man-
2170 The Book: the revelation that was given to Moses. It was there clearly laid
power.
down that those who followed Moses must consider Allah as all-in-all. "Thou shalt 2176 The return of the Jews from the Captivity was about 520 B.C. They started
have no other gods before me; thou shalt not make unto thee any graven image.. . life afresh. They rebuilt the Temple . They carried out various reforms and built
; thou shalt not bow down thyself to them nor serve them: for I the Lord thy God up a new Judaism in connection with Ezra. See Appendix II following S. 5. For a
am a jealous God . . . ;" etc. (Exod. 20:3-5). These are the words of the English time they prospered. Meanwhile their old oppressors the Babylonians had been
Bible. As a matter of fact the spirit of Mosaic teaching went further. It referred all absorbed by Persia . Subsequently Persia was absorbed in Alexander's Empire.
things to the Providence of Allah: Allah is the Disposer of all affairs, and we are to The whole of western Asia was Hellenized, and the new school of Jews was
look to none but Him. This is Islam, and the Mi'raj showed that it was the Hellenized also, and had a strong centre in Alexandria . But their footing in
teaching of Allah from the most ancient times, and yet it was violated by the very Palestine continued, and under the Asmonaean Dynasty (B.C. 167-63), they had a
people who claimed to be its custodians. national revival, and the names of the Maccabees are remembered as those of
heroes. Another dynasty, that of the Idumaeans, (B.C. 63 to B.C. 4), to which
Herod belonged, also enjoyed some semi-independent power. The sceptre of
181
Syria (including Palestine ) passed to the Romans in B.C. 65, and Jewish feudatory
Kings held power under them. But the Jews again showed a stiff-necked resistance
12. We have made the Night and the Day two(2185) (of
to Allah's Messenger in the time of Jesus, and the inevitable doom followed in the Our) Signs: the Sign of the Night have We obscured,
complete and final destruction of the Temple under Titus in 70 A.C. while the Sign of the Day We have made to enlighten
you; that ye may seek bounty from your Lord,(2186)
7. If ye did well, ye did well for yourselves; if ye did evil, and that ye may know the number and count of the
(ye did it) against yourselves.(2177) So when the years: all things have We explained in detail.
second of the warnings came to pass, (We permitted
2185 If we were to cry when it is night, we shall look foolish when it is day; for the
your enemies) to disfigure your faces,(2178) and to night is but a preparation or the day: perhaps, as the last verse says, we pray for the
enter your Temple(2179) as they had entered it day when we want rest for the night. Both are Signs from Allah. Darkness and
before, and to visit with destruction all that fell into light stand for ignorance and knowledge. "Where ignorance is bliss, 'tis folly to be
their power.(2180) wise." Darkness and light may also stand for shadow and sunshine, sorrow and joy:
both may be necessary for our development.
2177 This is a parenthetical sentence. If anyone follows Allah's Law, the benefit
goes to himself: he does not bestow a favour on anyone else. Similarly evil brings 2186 By the physical light we see physical facts. And this physical gift of Allah is
its own recompense on the doer of evil. good for us in two ways; (1) we can arrange for our livelihood, or we can attain
knowledge of the physical sciences and gain some control over the physical forces
2178 The second doom was due to the rejection of the Message of Jesus. "To of nature; and (2) the daily rising and setting of the sun gives us the computation of
disfigure your faces" means to destroy any credit or power you may have got: the days and years, for the physical natural year is the solar year. But there is spiritual
face shows the personality of the man. light even more precious: by it we can similarly attain two objects, viz. (1) our
spiritual livelihood and knowledge, and (2) our computation of the stages we reach
2179 Titus's destruction of Jerusalem in 70 A.C.. was complete. He was a son of in our spiritual years. Let us be patient and seek everything as from Allah-in joy
the Roman Emperor Vespasian, and at the date of the destruction of Jerusalem , and in sorrow, in knowledge and in want of knowledge of those things which are
had the title of Caesar as heir to the throne. He ruled as Roman Emperor from 79 above us. Let us rejoice in what Allah has given us, and not be impatient about
to 81 A.C.. those things which He in His wisdom has thought fit to withhold from us. But all
things should be sought and striven for under the guidance of the All-Knowing
2180 Merivale in his Ramans Under the Empire gives a graphic account of the
Allah.
siege and final destruction (ed. 1890, 7:221-255). The population of Jerusalem
was then 200,000. According to the Latin historian Tacitus it was as much as
600,000. There was a famine and there were massacres. There was much 13. Every man´s fate(2187) We have fastened on his
fanaticism. The judgement of Merivale is: "They" (the Jews) "were judicially own neck: On the Day of Judgment We shall bring out
abandoned to their own passions and the punishment which naturally awaited for him a scroll, which he will see spread open.(2188)
them." (7:221).
2187 Fate: Ta'ir, literally a bird, hence an omen, an evil omen, fate. Cf. 36:19.
8. It may be that your Lord may (yet) show Mercy(2181) The Arabs like the ancient Romans, sought to read the mysteries of human fate
from the flight of birds. And many of us in our own day seek to read our future
unto you; but if ye revert (to your sins), We shall fortunes by similar superstitions. We read in the previous verse that there are
revert (to Our punishments): And we have made Hell Signs of Allah, but they are not meant to subserve the vulgar purpose of disclosing
a prison for those who reject Faith.(2182) our future destiny in a worldly sense. They are meant for quite other purposes, as
we have explained. Our real fate does not depend upon birds or omens or stars. It
2181 Now we come to the time of our Holy Prophet. In spite of all the past, the depends on our deeds, good or evil, and they hang round our necks, (see also n.
Jews could still have obtained Allah's forgiveness if they had not obstinately 484). (R).
rejected the greatest of the Prophets also. If they were to continue in their sins,
Allah's punishment would also continue to visit them. 2188 These deeds, good or evil, will be embodied in a scroll which will be quite
open to us in the light of the Day of Judgement, however much we may affect to
2182 There is such a thing as disgrace in this life, but the final disgrace is in the be ignorant of it now or waste our energies in prying into mysteries that do not
Hereafter, and that will be irretrievable. concern us.
Notice that the allegorical reference to Jewish history, when brought into relation
with the true meaning of Mi'raj, refers to the constant struggle of the individual 14.(It will be said to him:) "Read thine (own) record:
soul against evil. It has its setbacks and its punishments. But if it is true to itself Sufficient is thy soul this day to make out an account
and is true to the Faith in Allah, Allah will give it strength and make it successful in against thee."(2189)
its fight against evil. For Allah's Mercy is unbounded and comes to suffering
humanity again and again. (R). 2189 Our true accusers are our own deeds. Why not look to them instead of
vainly prying into something superstitious which we call a book of fortune or a
9. Verily this Qurán doth guide to that which is most book of omens? (Cf. 85:3).
right (or stable),(2183) and giveth the Glad Tidings to
the Believers who work deeds of righteousness, that 15. Who receiveth guidance, receiveth it for his own
they shall have a magnificent reward; benefit: who goeth astray doth so to his own
loss:(2190) No bearer of burdens can bear the
2183 The instability and crookedness of the Jewish soul having been mentioned, burden(2191) of another: nor would We visit with Our
the healing balm which should have cured it is now pointed out. The Message of
the Qur'an is for all. Those who have Faith and show that Faith in their conduct Wrath until We had sent a messenger (to give
must reap their spiritual reward. But those who reject Faith cannot escape warning).
punishment. Apart from what is past, apart from questions of national or racial
2190 The doctrine of personal responsibility is insisted on, and the basis of ethics
history, there is a spiritual Hope-and a spiritual Danger—for every soul.
is shown to be our own good or evil as furthering or obstructing our highest
development.
10. And to those who believe not in the Hereafter, (it
announceth) that We have prepared for them a 2191 The doctrine of vicarious atonement is condemned. Salvation for the wicked
cannot be attained by the punishment of the innocent. One man cannot bear the
Penalty Grievous (indeed). burden of another; that would be unjust. Every man must bear his own personal
responsibility. Cf. 6:164. But Allah never visits His wrath on anyone until due
11. The prayer that man should make for good, he warning is conveyed to him through an accredited messenger.
maketh for evil;(2184) for man is given to hasty
(deeds). 16. When We decide to destroy a population, We (first)
2184 Man in his ignorance or haste mistakes evil for good, and desires what he
send a definite order to those among them who are
should not have. The wise and instructed soul has patience and does not put its given the good things of this life(2192) and yet
own desires above the wisdom of Allah. He receives with contentment the favours transgress; so that the word is proved true(2193)
of Allah, and prays to be rightly guided in his desires and petitions. against them: then (it is) We destroy them utterly.
2192 Allah's Mercy gives every chance to the wicked to repent. When wickedness
gets so rampant that punishment becomes inevitable, even then Allah's Mercy and
182
Justice act together. Those who are highly gifted from Allah-it may be with wealth 2203 If foolish men turn to false objects of worship, they will not only be
or position or it may be with talents and opportunities—are expected to disappointed, but they will lose the respect of their own fellow-men, and spiritually
understand and obey. They are given a definite order and warning. If they still they will be reduced to destitution. All their talents and their words will be of no
transgress there is no further room for argument. They cannot plead that they avail.
were ignorant. The command of the Lord is proved against them, and its
application is called for beyond doubt. Then it is that their punishment is 23. Thy Lord hath decreed that ye worship none but Him,
completed.
and that ye be kind to parents. Whether one or both of
2193 Qawl here has the sense of word, order, law, charge framed against one them attain old age in thy life,(2204) say not to them
under a definite law ( Cf. 36:7). a word of contempt, nor repel them, but address them
in terms of honour.
17. How many generations have We destroyed after
Noah?(2194) and enough is thy Lord to note and see 2204 The spiritual and moral duties are now brought into juxtaposition. We are to
worship none but Allah, because none but Allah is worthy of worship, not because
the sins of His servants.(2195) "the Lord thy God is a jealous God, visiting the iniquity of the fathers upon the
2194 Noah's Flood is taken as a new starting point in history. But even after that children unto the third and fourth generation of them that hate Me". (Exod. 20:5).
hundreds of empires, towns, and generations have perished for their wickedness. Note that the act of worship may be collective as well as individual; hence the
plural ta'budu. The kindness to parents is an individual act of piety; hence the
2195 Let not the wicked think, because they are given a lease of life and luxury for singular taqul, qul, etc.
a time, that their wickedness has escaped notice. Allah notes and sees all things,
both open and secret. He knows the hidden motives and thoughts of men, and 24.And, out of kindness, lower to them the wing(2205)
He has no need of any other evidence. His knowledge and sight are all-sufficient.
of humility, and say: "My Lord! bestow on them thy
Mercy even as they cherished me in childhood."(2206)
18. Ifany do wish for the transitory things (of this life),
We readily(2196) grant them - such things as We will, 2205 Cf. 15:88 and n. 2011, and 26:215. The metaphor is that of a high-flying bird
to such person as We will: in the end have We which lowers her wing out of tenderness to her offspring. There is a double
aptness. (1) When the parent was strong and the child was helpless, parental
provided Hell for them: they will burn therein, affection was showered on the child: when the child grows up and is strong, and
disgraced and rejected.(2197) the parent is helpless, can he do less than bestow similar tender care on the
parent? (2) But more: he must approach the matter with gentle humility; for does
2196 An explanation is now given of how it is that prosperity sometimes seems to
not parental love remind him of the love with which Allah cherished His
attend the wicked. The explanation is threefold: (1) the transitory things of this life
creatures? There is something here more than simple human gratitude: it goes up
are worth little in the eternal scheme of things; (2) even they are provided, not just
into the highest spiritual region.
because their recipients wish for them, but according to a definite Plan of Allah;
and (3) in the end there is for the wicked the eternal misery and deprivation of 2206 Note that we are asked to honour our father and mother, not "that thy days
grace-trie Hell which is worse than destruction in the terms of this world. may be long upon the land which the Lord thy God giveth thee" (Exod. 20:12),
but upon much higher and more universal grounds, such as befit a perfect
2197 All the pride and insolence will then be brought low. The disgrace and the
revelation. In the first place, not merely respect, but cherishing kindness, and
exclusion from the "sight of the Face of Allah" will by themselves be punishments
humility to parents, are commanded. In the second place this command is
of which the magnitude cannot be measured in the terms of our present material
bracketed with the command to worship the One True God: Parental love should
life.
be to us a type of divine love: nothing that we can do can ever really compensate
for that which we have received. In the third place (see next verse) our spiritual
19. Those who do wish for the (things of) the advancement is tested by this: we cannot expect Allah's forgiveness if we are rude
Hereafter,(2198) and strive therefor with all due or unkind to those who unselfishly brought us up.
striving, and have Faith,-(2199) they are the ones
whose striving is acceptable (to Allah.. 25. Your Lord knoweth best what is in your hearts: If ye
do deeds of righteousness, verily He is Most Forgiving
2198 This is in contrast to the last verse. Those who wish for mere earthly good
sometimes get it and misuse it. Those whose eyes are fixed on the Hereafter, they
to those who turn to Him again and again (in true
too share in their Lord's bounty provided they fulfil the conditions explained in penitence).(2207)
the next note; but their wishes and endeavours are more acceptable in the sight of
2207 It is the heart, and its hidden and secret motives, by which we are judged: for
Allah.
Allah knows them all.
2199 A mere wish for moral and spiritual good is not enough. It must be backed
up by hard endeavour and supported by a lively Faith. On those conditions the 26.And render to the kindred their due rights, as (also)
wishes are accepted by Allah. to those in want, and to the wayfarer:(2208) But
squander not (your wealth) in the manner of a
20.Of the bounties of thy Lord We bestow freely on all-
spendthrift.(2209)
These as well as those: The bounties of thy Lord are
not closed (to anyone).(2200) 2208 In the Jewish Decalogue, which was given to a primitive and hard-hearted
people, this refinement of kindness-to those in want and to wayfarers (i.e., total
2200 Allah's favours are showered on all—the just and the unjust, the deserving strangers whom you come across) finds no place. Nor was there much danger of
and the undeserving. But there is a difference as explained in the last two verses. their wasting their substance out of exuberance. Even the command "to honour
thy father and mother" comes after the ceremonial observance of the Sabbath.
21.See how We have bestowed more on some than on With us, the worship of Allah is linked up with kindness-to parents, kindred,
those in want, those who are far from their homes though they may be total
others; but verily the Hereafter is more in rank and strangers to us. It is not mere verbal kindness. They have certain rights which must
gradation and more in excellence.(2201) be fulfilled.
2201 Nor should man suppose that all gifts are of equal value. The spiritual ones 2209 All charity, kindness, and help are conditioned by our own resources. There
rank far higher in dignity and real worth than the transitory ones. Therefore it is is no merit if we merely spend out of bravado or for idle show. How many
altogether wrong to compare the worldly prosperity of a wicked man with the families are ruined by extravagant expenses at wedding, funerals, etc., or (as they
apparent want of it to a man of spiritual worth. There is no comparison between may call it) to "oblige friends or relatives", or to give to able-bodied beggars? To no
them when measured by right standards. one was this command more necessary than it is to Muslims of the present day.
22. Take not with Allah another object of worship;(2202) 27. Verily spendthrifts are brothers of the Evil Ones; and
or thou (O man!) wilt sit in disgrace and the Evil One is to his Lord (himself) ungrateful.(2210)
destitution.(2203)
2210 Spendthrifts are not merely fools. They are of the same family as the Evil
2202 The seeming inequality of gifts to men might make short-sighted men Ones. And the chief of the Evil Ones (notice the transition from the plural to the
impugn the impartiality of Allah. But the fault lies with such men's own want of singular)- Satan himself-fell by his ingratitude to Allah. So those who misuse or
knowledge and want of Faith. There is no excuse for them to seek other objects of squander Allah's gifts are also ungrateful to Allah.
worship than Allah. For there is none worthy of worship except Allah.
183
would be, under this verse, unfair as between a guardian and his orphan ward until
28. And even if thou hast to turn away from them in the latter attains the full age of understanding.
pursuit of the Mercy from thy Lord which thou dost
expect, yet speak to them a word of easy 2218 Ashuddah means the age when the orphan reaches his full maturity of
strength and understanding, say between the ages of 18 and 30. The age of legal
kindness.(2211) majority may be 18 (as for certain purposes in India ) or 21 (as in England ). For
2211 You may have to "turn away" from people for two reasons. (!) You may not certain purposes in Muslim law it may be less than 18. In the orphan's interest a
have the wherewithal with which to entertain them and give them their rights; or much stricter standard is required in his case.
(2) you may have to give them a wide berth because their thoughts are not as your
2219 The definite article al has here a generic meaning, and is best translated
thoughts. In either case there is no need to speak harshly to them. Your words
"every".
should be those of "easy kindness", i.e., the sort of kindness (not merely frigid
politeness) which flows from pity and understanding and smooths over 2220 From the context the engagements referred to would relate to beneficial
unnecessary difficulties in human intercourse. contracts connected with the orphan's property or promises or undertakings given
by the guardian or implied in the terms of his appointment. But the words are
29.Make not thy hand tied(2212) (like a niggard´s) to general and may be interpreted in the general sense. Note that this sentence does
thy neck, nor stretch it forth to its utmost reach, so not occur in the similar passage in 6:152, where there was a discussion of social
laws: it is appropriate here, where the discussion is about the guardian's personal
that thou become blameworthy and destitute. and individual responsibility in a spiritual sense. Cf. 5:1).
2212 Cf. the phrase for miserliness in 5:64. We are not to be so lavish as to make
ourselves destitute and incur the just censure of wise men, nor is it becoming to 35.Give full measure when ye measure, and weigh with
keep back our resources from the just needs of those who have a right to our help. a balance that is straight: that is the most fitting and
Even strangers have such a right, as we saw in 17:26 above. But we must keep a
just measure between our capacity and other people's needs.
the most advantageous in the final
determination.(2221)
30. Verily thy Lord doth provide sustenance in abundance 2221 Givingjust measure and weight is not only right in itself but is ultimately to
for whom He pleaseth, and He provideth in a just the best spiritual and material advantage of the person who gives it.
measure,(2213) for He doth know and regard all His
servants. 36. And pursue not that of which thou hasth(2222) no
knowledge; for every act of hearing, or of seeing or of
2213 If a foolish spendthrift pretends that his generosity, even if it ruins himself, is
good for other people, he is reminded that Allah will take care of all. He knows
(feeling in) the heart will be enquired into (on the Day
every one's true needs and cares for them. He gives in abundance to some, but in of Reckoning).
all cases He gives in just measure. Who are we to pretend to greater generosity!
2222 Idle curiosity may lead us to nose into evil, through our ignorance that it is
(R).
evil. We must guard against every such danger. We must only hear the things that
are known to us to be of good report, and see things that are good and instructive
31.Kill not your children(2214) for fear of want: We and entertain in our hearts feelings or in our minds ideas that we have reason to
shall provide sustenance for them as well as for you. expect will be spiritually profitable to us. We shall be called to account for the
Verily the killing of them is a great sin. exercise of every faculty that has been given to us. This goes a little farther than a
famous sculpture on a Japanese temple in which three monkeys are shown as
2214 The Arabs were addicted to female infanticide. In a society perpetually at putting their hands to their ears, eyes, and mouths, respectively, to show that they
war a son was a source of strength whereas a daughter was a source of weakness. were not prepared to hear any evil, see any evil, or speak any evil. Here idle
Even now infanticide is not unknown in other countries for economic reasons. curiosity is condemned. Futility is to be avoided even if it does not reach the
This crime against children's lives is here characterised as one of the greatest of degree of positive evil.
sins.
37. Nor walk on the earth(2223) with insolence: for thou
32. Nor come nigh to adultery: for it is a shameful (deed) canst not rend the earth asunder, nor reach the
and an evil, opening the road(2215) (to other evils). mountains in height.
2215 Literally, "it is evil as a road (or a way)." Adultery is not only shameful in itself 2223 Insolence, or arrogance, or undue elation at our powers or capacities, is the
and inconsistent with any self-respect or respect for others, but it opens the road to first step to many evils. Besides, it is unjustified. All our gifts are from Allah.
many evils. It destroys the basis of the family; it works against the interests of
children born or to be born; it may cause murders and feuds and loss of 38. Of all such things the evil is hateful in the sight of thy
reputation and property, and also loosens permanently the bonds of society. Not
only should it be avoided as a sin, but any approach or temptation should be Lord.
avoided.
39. These are among the (precepts of) wisdom, which
33. Nor take life - which Allah has made sacred - except thy Lord has revealed to thee.(2224) Take not, with
for just cause. And if anyone is slain wrongfully, we Allah, another object of worship, lest thou shouldst be
have given his heir authority (to demand Qisas(2216) thrown into Hell, blameworthy and rejected.(2225)
or to forgive): but let him nor exceed bounds in the 2224 The moral law, as expounded in 17:23-39 is far in advance of the bare
matter of taking life; for he is helped (by the Law). Decalogue in that it searches out motives, and draws pointed attention to the weak
and helpless if we are to reach any spiritual understanding of Allah. It begins with
2216 On the subject of Qisas see 2:178 and the notes thereto. Under the strict
a mention of the worship of Allah, the One True God and ends with a similar
limitations there laid down, a life may be taken for a life. The heir is given the
mention to close the argument, thus emphasizing the fact that the love of Allah
right to demand the life; but he must not exceed due bounds, because he is
embraces the love of man and practical help of our fellow-creatures. (R).
helped by the Law. Some Commentators understand "he" in "he is helped (by the
Law)" to refer to the heir of the person against whom Qisas is sought. He too will 2225 "Blameworthy" carries us back by reminiscence to 17:29, between which and
be helped by the Law, if the heir of the first slain exceeds the bounds of Law. this verse there is mention of crimes committed out of covetousness and a selfish
disregard of other people's rights. "Rejected" carries back our reminiscence to
34. Come not nigh to the orphan´s property except to 17:18, from which to here we have a reference to crimes that lead to deprivation
improve it,(2217) until he attains the age(2218) of of Allah's grace. The latter is of course wider than the former. Note how subtly the
two streams of thought are here conjoined.
full strength; and fulfil (Every)(2219) engagement, for
(every) engagement will be enquired into (on the Day 40.Has then your Lord (O Pagans!) preferred for you
of Reckoning).(2220)
sons, and taken for Himself daughters among the
2217 Cf. 6:152, and other passages relating to orphans, e.g., 2:220. If an orphan's angels?(2226) Truly ye utter a most dreadful saying!
property is touched at all, it should be to improve it, or to give him something
better than he had before-never to take a personal advantage for the benefit of the 2226 Cf. 16:57-59. Insistence on true worship means also exclusion of false
guardian. A bargain that may be quite fair as between two independent persons worship or worship derogatory to Allah. In circles where daughters were despised
184
and even their lives had to be protected by special legislation, what could have and attractiveness in Allah's Word, and that it consoles, helps, and elevates many
been more dreadful than ascribing daughters to Allah? people who receive it in the right spirit. So they pretend that they are superior to
such people and laugh at them for listening to someone who is only under the
41. We have explained (things) in various (ways) in this influence of something which they call magic! (see also 25:8).
Qurán, in order that they may receive(2227)
admonition, but it only increases their flight (from the
48.See what similes they strike for thee: but they have
Truth)! gone astray, and never can they find a way.(2233)
2227 Things are explained in the Qur'an from all points of view, individual and 2233 Note that the word used is "Sabilan" "a way", not "the way". In going astray
they have lost the way: but never can they find any means of getting back to that
national, by means of stories, parables, and figures of speech, and by way of
way, or of justifying themselves or making good their wicked similes.
categorical commands. But those who are evil, instead of profiting by such
instruction, often go farther and farther away from the Truth.
49. They say: "What! when we are reduced to bones and
42. Say: If there had been (other) gods with Him, as they dust, should we really be raised up (to be) a new
say,- behold, they would certainly have sought out a creation?"(2234)
way to the Lord of the Throne!(2228) 2234 They do not realise that Allah Who created them once out of nothing can
create them again with memories of their past, in order to render to Him an
2228 There is only One True God. But if, as polytheists say, there had been
subsidiary gods, they would yet have had to go to the Throne of the Supreme account of how they used or misused the talents and opportunities which they
were given. If it is to be a new Creation, what then? Bones and dust or ashes may
God, for they could have done nothing without Him. Thus the Islamic idea of the
yet retain something of the personality, which was enshrined in them. But even if
unity of the Godhead is quite different from the polytheistic ideas of a supreme
god, as in the Greek Pantheon, where Jupiter was often defied by the minor they were reduced to stones or iron or anything, which their minds can conceive
of as being most unlike them, yet there is nothing impossible to Allah! He has
deities! But such ideas are absurd, as stated in the next verse (Cf. 21:21-22 and 23-
dearly sent a Message that we shall have to render an account of ourselves, and
91).
His Message is necessarily true .(Cf. 17:98 and 75:3).(R).
43.Glory to Him! He is high above all that they say!-
50. Say: "(Nay!) be ye stones or iron,
Exalted and Great (beyond measure)!
44. The seven heavens and the earth, and all beings
51."Or created matter which, in your minds, is hardest
(to be raised up),- (Yet shall ye be raised up)!" then
therein, declare His glory:(2229) there is not a thing
will they say: "Who will cause us to return?" Say: "He
but celebrates His praise; And yet ye understand not
who created you first!" Then will they wag their heads
how they declare His glory! Verily He is Oft-Forbear,
towards thee,(2235) and say, "When will that be?"
Most Forgiving!
Say, "May be it will be quite soon!
2229 Al1 Creation, animate and inanimate, sings Allah's praises and celebrates
2235 The sceptic shifts his ground when he is cornered in argument. It is no
His glory-animate, with consciousness, and inanimate, in the evidence which it
furnishes of the unity and glory of Allah. All Nature bears witness to His power, longer tenable for him to say that it cannot happen or that there is no one who can
bring him back to life and memory. He now gets shaky, and says, "Well, when is
wisdom, and goodness. It is only "ye" i.e., those who reject the whole trend of your
that going to happen?" The actual time no man can tell. Indeed that event will be
nature and deny Faith simply because ye have been given a limited amount of
choice and free will-it is only such as "ye that understand not what every other on a plane in which there will be no Time. Our relative ideas of time and place
will have been completely overthrown, and it will appear to us then, not that it has
creature understands and proclaims with joy and pride. What must be your
been postponed too long, but that it has come too soon! See the next verse and
degradation! And yet Allah bears with you and forgives you! Such is His goodness!
(R). note.
45.When thou dost recite the Qurán, We put, between 52. "It will be on a Day when He will call you, and ye will
thee and those who believe not in the Hereafter, a veil answer (His call) with (words of) His praise, and ye
invisible:(2230) will(2236) think that ye tarried but a little
while!"(2237)
2230 Veil invisible. Some Commentators understand mastur here as equivalent to
satir. a veil that makes invisible, a thick or dark veil. But I think that the meaning 2236 It may be that this verse should not be in the inverted commas governed by
of mastur (in the passive voice) as "hidden or invisible" is more consonant with the the verb "say" in the last clause of the last verse. In that case, the answer to the
whole passage. If all nature, external and within ourselves, declares Allah's glory, sceptic would be finished in the last verse, and this verse would be a general
those unfortunates who cut themselves off from their better nature are isolated statement applying also to the righteous, who will rise up celebrating the praises of
from the true servants of Allah and the revelation of Allah, because (1) they are Allah. But on the whole, I think it is better to take this verse as part of the answer
unfit for being in their company, and (2) because the servants of Allah and the to the sceptic referred to in the last verse.
revelation of Allah must be protected from the pain which blasphemy or rebellion
2237 Whatever may have been your spiritual blindness in this life, the "new
must cause to their unsullied nature. The veil is none the less real even though it is
creation" will have opened your eyes to the Truth. No one will any longer be in
invisible. (R).
any delusion as regards the Reality of Allah, and will be forced by their new
circumstances, to recognise the Truth and sing Allah's praises. And all will be
46. And We put coverings over their hearts (and minds) surprised at the seemingly short flight of time since they had their little ephemeral
lest they should understand the Qurán, and life on this earth. They will now appraise its true worth.
deafness(2231) into their ears: when thou dost
commemorate thy Lord and Him alone in the Qurán, 53. Say to My servants that they should (only) say those
they turn on their backs, fleeing (from the Truth). things that are best:(2238) for Satan doth sow
dissensions among them: For Satan is to man an
2231 The invisible veil being put against the ungodly on account of their
deliberate rejection of Truth. The result is that their minds are fogged so that they avowed enemy.
cannot understand and their ears are cloned so that they cannot hear. In other 2238 This command refers to two situations. (1) Even to your enemies and the
words, the effect of Evil become cumulative in shutting out Allah's grace. enemies of Allah you should speak fair: who are you to judge others? Judgment
belongs to Allah alone, for He knows you (i.e., all mankind) best, and your
47. We know best why it is they listen, when they personal knowledge is at best imperfect. And Satan is always trying to divide
listen(2232) to thee; and when they meet in private mankind. (2) Amongst yourselves, also you should not entertain suspicions, but
speak politely according to the best standards of human speech. A false or unkind
conference, behold, the wicked say, "Ye follow none word may destroy all your efforts at building up unity, because the forces of
other than a man bewitched!" disruption are more numerous than the forces of unity.
2232 See last note. That being so, the only motive for the ungodly to listen to
Allah's Truth is to scoff at it instead of to be instructed by it. They may make a 54.It is your Lord that knoweth you best: If He please,
show of listening, but when they meet together in private, they show themselves in He granteth(2239) you mercy, or if He please,
their true colours. Cf. 2:14. They cannot help seeing that there is singular charm
185
punishment: We have not sent thee to be a disposer of 2245 Past generations treated Signs and Portents with contempt or rebellion, and
brought about their own undoing. It is only Allah's Mercy that gives them Grace
their affairs for them.
for a time and prevents the coming of those Portents and Punishments which
2239 Man should never for a single moment entertain a thought that would imply would overwhelm them if they were put to their trial at once.
that he was wiser than Allah. Allah's knowledge is all-embracing. If He grants
2246 An example is cited from the story of Thamud. A wonderful she-camel was
mercy to some that you consider wicked or punishment to some that you consider
sent among them as a Portent and a Symbol. In their wickedness they hamstrung
righteous, it is your knowledge or your deductions that are at fault, not Allah's
righteous Plan. Even Prophets of Allah are not sent to arrange or dispose of men's her. So instead of her reclaiming them she was a cause of their destruction, as
affairs, but only to teach Allah's Message. How much less can ordinary men their sin and rebellion were laid bare. For the story of the she-camel and the
reference to the passages in which she is mentioned, see n. 1044 to 7:73.
presume to judge other men? The Mashi'ah- Will and Plan of Allah-is above all
human wisdom. (R). 2247 Signs, Miracles, and Portents are sent by Allah as a warning, to strike terror
into the hearts of evildoers and reclaim them to the right path. I have discussed
55. And it is your Lord that knoweth best all beings that Fear as a motive for reclaiming certain kinds of hard hearts, in my note 82 to 2:74.
are in the heavens(2240) and on earth: We did bestow But some hearts are so hard that even this motive does not work. As they have a
limited free will given by Allah, they are to that extent free to choose. But when
on some prophets more (and other) gifts than on they actually choose evil, Allah in His infinite Mercy delays their punishment and
others: and We gave to David (the gift of) the removes the occasion for their immediate self-destruction by withholding the Signs
Psalms.(2241) which might make them transgress all the more and compass their total
destruction.
2240 Not only are we not to judge other ordinary men and carp at them, we are
not to set up false standards for judging the Prophets of Allah, If one was born of
the unlearned Arab race, he yet was a mercy to all the worlds. If one spoke to 60.Behold! We told thee that thy Lord doth encompass
Allah as Kalim Allah or another's life as Ruh Allah begun with a spiritual miracle; mankind round about:(2248) We granted the vision
it does not imply superiority. It only means that Allah's wisdom is more profound which We showed thee,(2249) but as a trial for men,-
than we can fathom. (R). as also the Cursed Tree(2250) (mentioned) in the
2241 The spiritual gifts with which the prophets came may themselves take Qurán: We put terror (and warning) into them, but it
different forms, according to the needs of the world and the times in which they only increases their inordinate transgression!
lived, as judged by the wisdom of Allah. A striking example here given is the gift of
song and music as given to David, but it implies no superiority of David over 2248 The reference may be to 72:28, probably an earlier Makkan revelation. But
others. David was given the Zabur, the psalter or Psalms, intended to be sung for the argument is independent of time. This verse falls naturally into three divisions.
the worship of Allah and the celebration of Allah's praise. For the Book of Warnings and Portents and Signs are sent or not sent according to Allah's All-
Psalms, see the last part of n. 669 to 4:163, where exactly the same words are used Wise Plan or Mercy and Justice: this is in no wise inconsistent with the apparent
about David. freedom given to the wicked: because (1) in any case Allah is all around all His
creatures, and His delay as a Sign of Mercy in no way diminishes His power; (2)
the Visions of Truth vouchsafed to Prophets of Allah are themselves Signs by
56. Say: "Call on those - besides Him - whom ye fancy:
which they can warn the ungodly; and (3) sometimes it is more merciful to give
they have neither the power to remove your troubles them time by not immediately bringing the matter to judgement. (R).
from you nor to change them."(2242)
2249 Some Commentators take this as referring to the Mi'raj (17:1) and others to
2242 Men's suspicions of each or of the prophets have been condemned in the other spiritual visions. Such visions are miracles, and become a stumbling block to
previous verses. We now have the strongest condemnation of all, that of imagining unbelievers. They are an encouragement to men of faith. Thus they are "a trial for
any other being as being equal or in the same category with One True God. Allah men".
has all power: they have no power. They cannot remove men's troubles. They
cannot even mitigate or change them so as to afford the least relief. Why indulge 2250 The tree of Zaqqum, a bitter and pungent tree described as growing at the
in false worship? bottom of Hell, a type of all that is disagreeable. See 37:62-65; 44:43-46; and
56:52. All these are Surahs chronologically earlier than this Surah. The
application of the name to a tree of the myrobalan kind in the region of Jericho is,
57. Those whom they call upon do desire (for I think, of post-Quranic date. It is a trial for wrongdoers. See 37:63 and n. 4073.
themselves) means of access to their Lord, - even
those who are nearest:(2243) they hope for His Mercy 61. Behold! We said to the angels:(2251) "Bow down
and fear His Wrath: for the Wrath of thy Lord is unto Adam": They bowed down except Iblis: He said,
something to take heed of. "Shall I bow down to one whom Thou didst create
2243 Where men or heroes, or prophets or angels are worshipped, the worship is from clay?"
futile: because (1) even if they are good and holy, and ever so near to Allah, yet
2251 Cf. 7:11-18, which deals, as is the case here, with the temptation of the
the nearest of them have need to seek means of access to Allah, and they do seek
individual human soul, while 2:30-38 deals with the collective race of man through
such means, viz,: the hope of Allah's Grace: (2) though by their very nature it is
Adam. Arrogance, jealousy, spite, and hatred are the ingredients of the story of
impossible for us to suppose that they will incur the Wrath of Allah, yet they are
Iblis.
but creatures and are subject to the law of personal responsibility.
58. There is not a population but We shall destroy it 62. He said: "Seest Thou? this is the one whom Thou hast
before the Day of Judgment or punish it with a honoured above me! If Thou wilt but respite me to the
dreadful Penalty:(2244) that is written in the Day of Judgment, I will surely bring his descendants
(eternal) Record. under my sway - all but a few!"(2252)
2252 The power of Evil over man is due to man's limited free will. In other words
2244 These verses are a commentary on the last clause of the last verse. "The
man hands himself to Evil. As to those who loyally worship and serve Allah, Evil
Wrath of thy Lord is something to take heed of." The godless thoughtlessly
has no power over them. This is expressly mentioned in verse 65 below, and in
challenge Allah's Wrath, but do they realise its nature? Even the best of us must
other places (Cf. 34:20).
be moved with terror when we think of its consequences, were it not for His
unbounded Mercy. Those who deny the Hereafter fail to realise its terrible
Portents. They ask for Portents and Miracles now, but do they realise that their 63. ((Allah)) said: "Go thy way;(2253) if any of them
coming means destruction and misery to those who reject faith? They will come follow thee, verily Hell will be the recompense of you
soon enough. The whole world will be convulsed before the Day of Judgment. (all)- an ample recompense.
The part of the wise is to prepare for it.
2253 The power of Evil is summarily dismissed, but not without a clear warning.
59. And We refrain from sending the signs, only because "Do thy worst: if any of them misuse their limited free will and deliberately follow
thee, they must take the consequences with thee: all of you must answer according
the men of former generations treated them as to your personal responsibility."
false:(2245) We sent the She-camel(2246) to the
Thamud to open their eyes, but they treated her 64."Lead to destruction those whom thou canst among
wrongfully: We only send the Signs by way of terror them,(2254) with thy (seductive) voice;(2255) make
(and warning from evil).(2247) assaults on them(2256) with thy cavalry and thy
186
infantry; mutually share with them wealth and them special favours, above a great part of Our
children;(2257) and make promises to them." But Creation.(2265)
Satan promises them nothing but deceit.(2258) 2265 The distinction and honour conferred by Allah on man are recounted in
2254 "Do thy worst; but ye are both warned that that path leads to destruction." order to enforce the corresponding dudes and responsibilities of man. He is
raised to a position of honour above the brute creation: he has been granted
2255 Evil has many snares for mankind. The one that is put in the foreground is talents by which he can transport himself from place to place by land, sea, and
the voice-the seductive personal appeal, that "makes the worse appear the better now by air: all the means of the sustenance and growth of every part of his nature
part." are provided by Allah, and his spiritual faculties (the greatest gift of Allah) raise
him above the greater part of Allah's Creation. Should he not then realise his
2256 The forcible assault of Evil is next mentioned under the metaphor of cavalry noble destiny and prepare for the real life in the Hereafter?
and infantry. It is when cajolery and tempting fair-seeming seem to fail that an
attack is made in force with weapons of violence of all kinds, like the different
arms in an organised army
71. One day We shall call together all human beings with
their (respective) Imams:(2266) those who are given
2257 If the first assaults are resisted, Evil has other weapons in its armoury. their record in their right hand will read it (with
Tangible fruits are dangled before the eyes, ill-gotten gains and children of sin, that
follow from certain very alluring methods of indulgence in passion. Or it may be pleasure), and they will not be dealt with unjustly in
children dedicated to sin or worldly gains, etc. And then there are all kinds of the least.(2267)
promises for the future.
2266 I have discussed various meanings of Imam in 2:124, n, 124. What is the
2258 This is a parenthetical clause inserted to show up what the promises of the meaning here? The Commentators are divided. Some understand the meaning to
Evil One are worth. be that each People or Group will appear with its Leader, who will bear witness to
its virtues or sins: Cf. 16:84. Another view is that the Imam is their revelation, their
Book. A third is that the Imam is the record of deeds spoken of in the next clause.
65."As for My servants,(2259) no authority shalt thou I prefer the first.
have over them:" Enough is thy Lord for a Disposer of
affairs.(2260) 2267 Literally, by the value of a fatil. a small skin in the cleft of a date stone: this
has no value.
2259 This verse should be read along with the two preceding ones to complete
their meaning. Evil has no power except over those who yield to its solicitations. 72. But those who were blind in this world, will be lind in
2260 As Evil has no authority over the sincere servants of Allah, they should put the Hereafter,(2268) and most astray from the Path.
their trust completely in Him. For He is All-Sufficient to carry out their affairs,
2268 On the Judgement Day the children of light will receive and peruse their
and by His grace, to save them from all harm and danger.
record, and will render joyful thanks to Allah for His Mercies. What of the
children of darkness? They had already been blind in this world's life, and they
66. Your Lord is He That maketh the Ship go smoothly for will not receive the light of Allah's Countenance then. On the contrary they will
you through the sea, in order that ye may seek of His find that the longer the time they have travelled, the farther away they have gone
Bounty.(2261) For he is unto you most Merciful. from the Path. Notice the association of ideas—blindness, not seeing the light,
going farther and farther away from the Path.
2261 This illustration of the sea, and the skill with which, by Allah's grace, men
pass through it with ease in order to earn material gains by commerce, social gains 73. And theirpurpose was to tempt thee away from that
by human intercourse, and spiritual gains by knowledge, is frequently used to
enforce Allah's goodness to man. Cf. 2:164. which We had revealed unto thee, to substitute in our
name something quite different;(2269) (in that case),
67. When distress seizes you at sea, those that ye call behold! they would certainly have made thee (their)
upon - besides Himself - leave you in the lurch! but friend!
when He brings you back safe to land, ye turn away 2269 It happens with men of Allah, and it happened with the Prophet, that they
(from Him). Most ungrateful(2262) is man! are tempted by the world with many things which appeal to the world generally, if
they would make some small concession in their favour. The "small concession"
2262 Against Allah's gracious gifts and mercies is contrasted man's ingratitude. In may hold the key of the position, and neutralise the whole teaching sent by Allah.
danger he remembers Allah, the One True God, but relapses into his own fancies If the Prophet had accepted wealth and position among the Quraysh and "only
when the danger is past., Cf. also 10:22-23. (R). respected" their idols! The Quraysh would have taken him into their inner circle!
A dishonest liar like Musaylama would have jumped at the opportunity and been
68.Do ye then feel secure that He will not cause you to hailed as a friend and associate and made much of. But Prophets of Allah are
be swallowed up beneath the earth(2263) when ye made of sterner stuff. They are given special strength to resist all plausible
deception. (R).
are on land, or that He will not send against you a
violent tornado (with showers of stones) so that ye 74.And had We not given thee strength, thou wouldst
shall find no one to carry out your affairs for you?
nearly have inclined to them(2270) a little.
2263 Man is safe neither on land nor at sea except by the grace and mercy of
2270 From a purely human point of view it may seem policy to make a small
Allah. How forcibly this is brought home to us by the Quetta earthquake of 31st
May 1935, when tens of thousands of men, women, and children, perished in a "concession" to men's weakness in order to fulfil a divine mission. But the divine
Messenger is given special strength to resist such temptations.
few moments, by night, buried in debris! The stories of violent destructive
tornadoes in such areas as the southern United States are equally impressive. The
destruction is so sudden that the victims have no time to arrange anything. They 75.In that case We should have made thee taste an
are simply wiped out. equal portion(2271) (of punishment) in this life, and
an equal portion in death: and moreover thou wouldst
69. Or do ye feel secure that He will not send you back a have found none to help thee against Us!(2272)
second time to sea and send against you a heavy gale
2271 If such a thing was possible for a true Messenger of Allah, viz.: a
to drown you because of your ingratitude,(2264) so compromise with evil and a dereliction of his mission, he would be no exception
that ye find no helper. Therein against Us? to the law of personal responsibility. Indeed, as the power and the responsibility
were greater, the punishment would have been greater too. It would have been
2264 If a man flees from the Wrath of Allah, there is no place secure for him. He
may flee from sea to land, and back again from land to sea. But his life depends double-an exposure in this life and the usual punishment in or after death for a
desertion of the Truth.
on the Disposer of all affairs. He may go again and again to sea, and perhaps
finally end by being drowned. 2272 The motive held out by the world for a compromise with Truth is itself
fallacious. The motive is that the compromise may bring influence, position, and
70. We have honoured the sons of Adam; provided them opportunity, if not wealth and the other good things of life. But these in
with transport on land and sea; given them for themselves (if attained) would not be of use or help if pitted against the command
of Allah.
sustenance things good and pure; and conferred on
187
2281 From its nature falsehood must perish: for it is the opposite of Truth, and
76. Their purpose was to scare thee off the land,(2273) Truth must ever prevail (Cf. n. 3861).
in order to expel thee; but in that case they would not
have stayed (therein) after thee, except for a little 82. We send down (stage by stage) in the Qurán that
while. which is a healing and a mercy to those who believe:
2273 As happened in the case of the Prophet, the enemies try to frighten the to the unjust it causes nothing but loss after
Prophet of Allah away from their midst, so that, once away, they could expel him loss.(2282)
and keep him out. But they are counting without the Plan of Allah. If they
persecute the righteous, they dig their own graves! (R). 2282 In Allah's revelation there is healing for our broken spirits, hope for our
spiritual future, and joy in the forgiveness of our sins. All who work in faith will
share in these privileges. It is only the rebels against Allah's Law who will suffer
77.(This was Our) way with the messengers We sent loss. The more they will oppose Truth, the deeper down will they go into the
before thee: thou wilt find no change in Our mire-the state of sin and Wrath, which is worse than destruction.
ways.(2274)
2274 This was no new thing in history. Allah protects His own, and the ungodly
83.Yet when We bestow Our favours on man, he turns
cannot long enjoy the fruits of their unrighteousness even if their punishment be away and becomes remote on his side (instead of
delayed a little while. coming to Us), and when evil seizes him he gives
himself up to despair!(2283)
78. Establish regular prayers -(2275) at the sun´s
2283 Truth saves us from two extremes: when we are happy, we are saved from
decline till the darkness of the night, and the morning being puffed up, for we realise that everything comes from Allah; and when we
prayer and reading: for the prayer and reading in the suffer misfortunes, we are not in despair, for we know that Allah is our sure refuge
morning carry their testimony.(2276) and help (Cf. 41:51).
2275 The Commentators understand here the command for the five daily
canonical prayers, viz.: the four from the declination of the sun from the zenith to
84. Say: "Everyone acts according to his own disposition:
the fullest darkness of the night, and the early morning prayers, Fajr, which is But your Lord knows best who it is that is best guided
usually accompanied by a reading of the Holy Qur'an. The four afternoon prayers on the Way."(2284)
are: Zuhr, immediately after the sun begins to decline in the afternoon; 'Asr, in the
late afternoon; Maghrib, immediately after sunset; and Isha, after the glow of 2284 If the wicked go their own ways, there is nothing to discourage us. It is their
sunset has disappeared and the full darkness of the night has set in. There is nature. We must seek and hold fast to true guidance.
difference of opinion as to the meaning of particular words and phrases, but none
as to the general effect of this passage. (Cf. n. 3521). 85. They ask thee concerning the Spirit (of
2276 The morning prayer is specially singled out for separate mention, because inspiration).(2285) Say: "The Spirit (cometh) by
the morning is a "Holy hour" and special spiritual influences act on the soul command of my Lord: of knowledge it is only a little
awaking from the night's rest Special testimony is borne to the prayers of this hour that is communicated to you, (O men!)"
by the angelic host.
2285 What is the nature of inspiration? Who brings it? Can it ask its Bringer
questions? Can we ask anything which we wish? These are the sort of questions
79.And pray in the small watches of the morning: (it always asked when inspiration is called in question. The answer is given here.
would be)(2277) an additional prayer (or spiritual Inspiration is one of those high spiritual mysteries which cannot be explained in
profit) for thee: soon will thy Lord raise thee to a the terms of everyday human experience. It is spiritual. The Spirit (Gabriel) does
Station of Praise and Glory!(2278) not come of his own will. He conies by the command of Allah, and reveals what
Allah commands him to reveal. Of the sum total of true spiritual knowledge what
2277 This was held to be addressed specially to the Holy Prophet who usually a small part it is that ordinary mortals can understand! They can be only given that
prayed more than the five canonical prayers. The Tahajjud' was a prayer after which they can understand, however dimly. We are not in a position to ask
midnight in the small watches of the morning. anything that we wish. If we did so, it would only make us look foolish, for the
guidance comes from Allah's Wisdom, not from our worldly knowledge.
2278 To the Prophet was to be assigned in the Hereafter the highest Post of
Honour and Glory- the Maqam Mahmud implying his excellence above all other
Prophets. The immediate reference may be to the hope that the Makkan
86.If it were Our Will, We could take away that which
persecution will soon be over and the glorious work in Madinah will begin. (R). We have sent thee by inspiration:(2286) then wouldst
thou find none to plead thy affair in that matter as
80. Say:"O my Lord! Let my entry be(2279) by the Gate against Us,-
of Truth and Honour, and likewise my exit by the Gate 2286 Even the spiritual knowledge that comes to us conies because of the favour
of Truth and Honour; and grant me from Thy Presence and mercy of Allah. If He were to withhold it, who can call Him in question?
an authority to aid (me)."(2280)
2279 The entry and exit here referred to may be interpreted in four senses: (1)
87. Except for Mercy from thy Lord:(2287) for his bounty
entry into death and exit at the resurrection for the righteous, who have purified is to thee (indeed) great.
their souls by prayer (last verse) and spiritual teaching from the Qur'an (next
verse), there is on each occasion a fuller and fuller realisation and enjoyment of 2287 In that case the only one who can plead for us is the Mercy of Allah. We can
interpret the phrase in its widest abstract sense, as well as in the concrete sense of
truth and honour: for those who are estranged from Allah, the effect is the
opposite: the truth becomes bitter ant there is ignominy and exposure instead of the title which is applied to the Holy Prophet Muhammad, the Mercy of Allah.
honour; (2) entry for the Holy Prophet into the new life at Madinah which was still Thus we come from the abstract question to the concrete question of the Qur'an,
in the womb of futurity, and exit from the life of persecution and the milieu of which is referred to by name in the verses that follow.
falsehood, which surrounded him in his native city of Makkah still given up to
idolatry; (3) referring to the impending Hijrah again, the prayer may mean, "Let it 88. Say:"If the whole of mankind and Jinns(2288) were
be from pure motives of truth and spiritual honour, and not from motives of anger to gather together to produce the like of this Qurán,
against the city of Makkah or its persecutors, or of ambition or worldly power they could not produce the like thereof, even if they
from the city of Madinah, which was ready to lay everything at the Prophet's feet":
(4) generally, entry and exit at every stage of life. backed up each other with help and support.(2289)
2280 All prayer must be for Allah's aid and authority. However much we may 2288 For the meaning of "Jinns", see n. 929 to 6:100.
plan, our success must depend on His aid. However noble our motives, we have 2289 The proof of the Qur'an is in its own beauty and nature, and the
no right to imperil any lives unless there is authority in the Word of Allah. The circumstances in which it was promulgated. The world is challenged to produce a
Prophet only acts on Allah's commission and inspiration. Book like it and has not produced one. It is the only revealed Book whose text
stands pure and uncorrupted today. Cf., for a similar challenge, 2:23,10:38, and
81.And say: "Truth has (now) arrived, and Falsehood 11:13.
perished: for Falsehood is (by its nature) bound to
perish."(2281)
188
89. And We have explained to man, in this Qurán, every 95. Say,"If there were settled, on earth, angels walking
kind of similitude:(2290) yet the greater part of men about(2300) in peace and quiet, We should certainly
refuse (to receive it) except with ingratitude!(2291) have sent them down from the heavens an angel for a
2290 In the Qur'an everything is explained in detail from various points of view,
messenger."
by commands, similitudes, examples, stories, parables, etc. It does not merely 2300 The argument is that if the angels inhabited this earth, an angel from heaven
narrate stories or lay down vague abstract propositions. It gives very detailed help could be sent down as a messenger to them, as they could mutually understand
in outward and inner life. each other, and the Message of Allah could be explained without difficulty. But
the earth is inhabited by men, and the men themselves are divided into races, or
2291 One form in which it can be received with ingratitude is to pay verbal tribute
groups, or nations. To each group is sent a prophet from among their brethren: to
to it but not study it as it ought to be studied (2:121 haqqah tilawatihi), or to
'Ad. their brother Hud (11:50); to Thamud, their brother Salih (11:61); and so on.
disobey its precepts or standards.
As a matter of fact, with wicked men, constituted as they are, the appearance of an
angel causes disturbance and an unseemly riot, as in the case of the angels that
90.They say: "We shall not believe in thee, until thou came to Lot (11:77-80). In any case they cannot carry out an effective mission
cause a spring to gush forth for us from the among men (6:8-9).
earth,(2292)
96. Say: "Enough is Allah for a witness between
2292 Cf. 2:60.
me(2301) and you: for He is well acquainted with His
servants, and He sees (all things).
91. "Or (until) thou have a garden of date trees and
vines, and cause rivers to gush forth in their midst, 2301 'If you want a real witness, it is not these sorts of fancy miracles, but the
carrying abundant water;(2293) witness of the true ever-living God. Purify your hearts, and ask Him in true
contrition and repentance, and He will guide you and show you the Way.' (R).
2293 This ill-assorted and crude jumble of the sort of miracles which the
Unbelievers wanted is in very appropriate contrast to the sober and reasoned 97. It is he whom Allah guides, that is on true Guidance;
argument which is begun in the last sentence of verse 93 and continued in sections
11 and 12, which close this Surah. It is throughout reminiscent of the materialistic
but he whom He leaves astray - for such wilt thou find
imagination of the Jewish sceptics, which was mainly responsible for the fall of the no protector besides Him.(2302) On the Day of
Jewish nation (see verse 104 below). For a thirsty people sojourning in a dry land, Judgment We shall gather, them together, prone on
the finding of a spring of water as in the story of Moses or of the well of Zamzam their faces, blind, dumb, and deaf: their abode will be
is an appropriate miracle. But miracles are not for the faithless crowds to gape at. Hell: every time it shows abatement, We shall
A beautiful well-watered Garden is a symbol of Felicity; but a sceptic cannot order
Allah to produce it for his pleasure. The same may be said about a house adorned increase from them the fierceness of the Fire.(2303)
with gold, except that its symbolism is even more materialistic. The fall of the sky 2302 'All your insincere subtleties are of no use. The only real guidance is the
or producing Allah face to face or climbing to the skies by a ladder, or bringing guidance of Allah. If you do not seek His grace, you will be lost. Besides Him,
down a book of parchment which men could handle, are all irreverent suggestions there is no true friend or protector.'
that make no distinction between spiritual and material things.
2303 'If you still persist in your evil ways, what is to be your evil end? You will
92. "Or thou cause the sky to fall in pieces, as thou become more and more identified with the company of Evil. You will come to
shame and ignominy, like men thrown down prone on their faces. You will lose
sayest (will happen), against us;(2294) or thou bring the use of all the faculties of judgement with which Allah had endowed you.
Allah and the angels before (us) face to face;(2295) Instead of seeing, you will be blind to Allah's Signs. Instead of having the power of
seeking Him in prayer and rejoicing in His grace, you will be dumb. Instead of
2294 Contrast the sublime passages with 82:1, or that in 25:25, where the final
hearing the harmony and music of the spheres, as typified in the pure and
breaking up of the firmaments as we know is referred to in the world's
harmonious lives of men, you will hear nothing or only hear dull or confused
catastrophe, with the ridiculous demand that it should be done for the sport of the
sounds like deaf men. The scorching fire of your punishment will not grow less,
sceptics!
but grow more fierce as you go deeper into Hell.'
2295 Cf. 2:55 and 4:153 about the desire of the Israelites to see Allah face to face;
and 6:8-9, about angels coming down to convince men. 98.That is their recompense, because they rejected Our
signs, and said, "When we are reduced to bones and
93."Or thou have a house adorned with gold, or thou broken dust, should we really be raised up (to be) a
mount a ladder right into the skies.(2296) No, we new Creation?"(2304)
shall not even believe in thy mounting until thou send
2304 This phrase is repeated from 17:49. The reminiscence rounds oft the
down to us a book that we can read."(2297) Say:
argument. After certain moral precepts to which Faith was linked, we have had a
"Glory to my Lord! Am I aught but a man,- a discussion of unfaith. Its various motives have been analysed, and its penalties
messenger?"(2298) have been allegorically shadowed forth. After this, the example of Pharaoh is held
as a type of unfaith in the next section, and the Surah closed with an exhortation
2296 Cf. 6:35 about the ladder in the skies. to faith and a declaration of the glory of Allah.
2297 Cf. 6:7 for the foolish idea of materialistic sceptics that a spiritual revelation
could come down from the heavens on a piece of parchment that they can touch. 99. See they not that Allah, Who created the heavens and
the earth, has power to create the like of them(2305)
2298 A prophet or messenger of Allah is a man at the command of Allah, and not
to satisfy the disingenuous whims and fancies of Unbelievers. Miracles greater (anew)? Only He has decreed a term appointed, of
than any that their foolish fancies could devise were before them. The Qur'an was which there is no doubt. But the unjust refuse (to
such a miracle, and it is a standing miracle that lasts through the ages. Why did receive it) except with ingratitude.(2306)
they not believe? The real reason was spite and jealousy like that of Iblis. See next
verse. 2305 Allah, Who created all that is in the heavens and on earth, has surely the
power to receive the life of individual souls after their bodies have perished-and
revive them with memories of their past life and for a continuation of their
94. What kept men back from belief when Guidance came spiritual history. Only He has fixed a term for each stage of our existence, which
to them, was nothing but this: they said, "Has Allah we can neither prolong nor shorten.
sent a man(2299) (like us) to be (His) Messenger."
2306 This phrase carries us back to 17:89. after we began the argument about the
2299 When a man is raised to honour and dignity, his brothers rejoice, for it is an real motives for the rejection of the Qur'an by sceptics. That argument is now
honour that reflects its glory on them. But those with evil in their hearts are jealous closed in a sort of minor circle within the major circle sketched in n. 2304 above.
like their prototype IblTs, (17:61, n. 2251). To such men the mere fact that their
own brother receives the grace of Allah is enough to turn them against that
brother. Any other reasons they may devise are mere make-believe.
100. Say: "If ye had control of the Treasures of the Mercy
of my Lord, behold, ye would keep them back, for fear
of spending them: for man is (ever) miserly!"(2307)
189
2307 A fresh argument is now addressed to those who confine Allah's revelations 2316 The part of the Prophet was that of a Messenger: he was not responsible if
to a limited circle of men, such as they themselves belonged to. The reference was the ungodly rejected it. He fulfilled his mission in promulgating and explaining it
to the Jews, who could not understand how any Gentiles could receive revelations and leaving it as a legacy to the world.
and guidance even superior to what they considered their own birthright. But the
tendency is widespread in the human race. A particular race, or caste, or a 106.(It is) a Qurán which We have divided (into parts
particular kind of culture, claims to be the custodian of Allah's Message, whereas it
is universal. Allah's Mercy is universal, and He scatters the priceless Treasures of from time to time), in order that thou mightest recite
His Mercy broadcast among His creatures. They are not exhausted by spending. it to men at intervals: We have revealed it by
It is only the misers who hoard their wealth for fear it should be used up by stages.(2317)
spending. 'Are you spiritual misers going to keep back Allah's holy Message from
the multitude? Is that the reason why you deny the advent of the new Teacher, 2317 The marvel is that these parts, revealed at different times and in different
who comes as a Mercy to all men-to all Creation?' circumstances, should fit together so closely and consistently as they do. All
revelation is progressive. The previous revelations were also progressive. Each of
them marked a stage in the world's spiritual history. Man's mind does not take in
101.To Moses We did give Nine Clear Sings:(2308) As more than his spiritual state will have prepared him for. Allah's revelation comes
the Children of Israel: when he came to them,(2309) as a light to illuminate our difficulties and show us the way in actual situations that
Pharaoh said to him: "O Moses! I consider thee, arise.
indeed, to have been worked upon by sorcery!(2310)
107.Say: "Whether ye believe in it or not, it is true that
2308 Nine Clear Signs; see 7:133, n. 1091. The story of Pharaoh (or a phase of it)
is here told with a view to exhibiting the decline of a soul on account of pride in those who were given(2318) knowledge beforehand,
outward power and dignity. when it is recited to them, fall down on their faces in
humble prostration,
2309 To them: i.e., to Pharaoh, as sitting in his Council, with the Chiefs of his
People. Cf. 7:103. The whole scene is described in some detail from the point of 2318 No one's belief or unbelief affects the beauty or grandeur of Allah's
view of nations or Ummahs in 7:103-133. revelation. But those endowed with spiritual knowledge or insight know at once
when they hear Allah's Holy Word, and fall down and adore Allah. Those
2310 At a different and later stage in the scene, Pharaoh's Chiefs call Moses a endowed with knowledge include those who had received previous revelations and
"sorcerer well-versed" (7:109). Here Moses, who had come with Nine Signs but had kept themselves free from corrupt ideas.
had not yet shown them, is reproached with being the object of sorcery: he is
practically told that he is mad!
108."And they say: ´Glory to our Lord! Truly has the
102.Moses said, "Thou knowest well that these things promise of our Lord been fulfilled!´"(2319)
have been sent down by none but the Lord of the 2319 Those who had received previous revelations find in the Qur'an and in the
heavens and the earth as eye-opening(2311) Messenger who brought it, the promise of Allah fulfilled. Those who were
spiritually prepared for it found in the same way the satisfaction of their spiritual
evidence: and I consider thee indeed, O Pharaoh, to be
yearnings: to them, also, Allah's promise was sent to be fulfilled.
one doomed to destruction!"
2311 We can well suppose Moses to ask Pharaoh to recall all the past history of 109. They fall down on their faces in tears, and it
Moses, for Moses had been brought up in Pharaoh's palace in all the learning of increases their (earnest) humility.(2320)
the Egyptians. He could not therefore be mad, or a simpleton worked on by
Egyptian magic. What he was going to show was something far greater; it was not 2320 A feeling of earnest humility comes to the man who realises how, in spite of
the deceptive magic of Pharaoh's sorcerers, but true Signs that came from Allah, his own unworthiness, he is brought, by Allah's Mercy, into touch with the most
the Lord of all power. They were to open the eyes of his people, and if Pharaoh sublime Truths. Such a man is touched with the deepest emotion, which finds its
resisted faith, Moses warns him that Pharaoh in that case was doomed to outlet in tears.
destruction. This is the course of the soul that sinks down by Pride! (R).
110. Say: "Call upon Allah, or call upon Al
103. So he resolved to remove them(2312) from the face Rahman:(2321) by whatever name ye call upon Him,
of the earth: but We did drown him and all who were (it is well): for to Him belong the Most Beautiful
with him. Names.(2322) Neither speak thy Prayer aloud, nor
2312 Pharaoh on this tries various subterfuges and plans for removing not only speak it in a low tone,(2323) but seek a middle course
Moses but all his people by doing away with them. The detailed story is not told between."
here but may be read in S. 7. But Allah's Wrath descended on Pharaoh and those
2321 Cf. 7:180. Rahman describes one of the attributes of Allah—His Grace and
who were with him in body and mind. The Egyptians who repented were subject
to Pharaoh's wrath but were saved from the Wrath of Allah ( Cf. 7:121-126). Mercy which come to the sinner even before he feels conscious of the need of it-
the preventive Grace which saves Allah's servants from sin. See n. 19 to 1:1. Allah
can be invoked, either by His simple name, which includes all attributes, or by
104.And We said thereafter to the Children of Israel, one of the names implying the attributes by which we try to explain His nature to
"Dwell securely in the land(2313) (of promise)": but our limited understanding. The attribute of Mercy in Rahman was particularly
when the second of the warnings came to pass, We repugnant to the Pagan Arabs (sec 25:60, and 21:36): that is why special stress is
laid on it in the Qur'an. (R).
gathered you together in a mingled crowd.(2314)
2313 The Israelites were taken to the Promised Land in Palestine , and they 2322 Cf. 20:8. These Beautiful Names of Allah are many. The Hadith related by
Tirmidhi, accepted by some as authentic, mentions 99 names of Allah. Qadi
established their own kingdom there, but they forfeited Allah's favour by their sins
and backslidings and will have to answer like all souls by the laws of personal Muhammad Sulaiman has published an Urdu monograph on the subject,
published by the Daftar Rahmatun-lil-AIamin, Patiala , India , 1930. Those who
responsibility at the Day of Judgement.
wish to see a poetic Commentary on the names in the form of stories in English
2314 The second of the warnings: the first was probably that mentioned above, in may consult Sir Edwin Arnold's Pearls of the Faith. Sir Edwin's stories are of
17:5 and the second that mentioned in 17:7 (middle). When this second warning unequal merit, but a fine example is furnished by No. 4, al-Malik, "The King". (R).
clue to the rejection of Jesus came to pass, the Jews were gathered together in a
mingled crowd. Some commentators understand the second warning to be the 2323 Cf, 7:205. All prayer should be pronounced with earnestness and humility,
Day of Judgement, the Promise of the hereafter. (R). whether it is congregational prayer or the private outpouring of one's own soul.
Such an attitude is not consistent with an over-loud pronunciation of the words,
though in public prayers the standard of permissible loudness is naturally higher
105. We sent down the (Qurán) in Truth, and in than in the case of private prayer. In public prayers, of course, the adhan or call to
Truth(2315) has it descended: and We sent thee but prayer will be in a loud voice to be heard near and far, but the chants from the
to give Glad Tidings and to warn (sinners).(2316) Sacred Book should be neither so loud as to attract the hostile notice of those who
do not believe nor so low in tone as not to be heard by the whole congregation.
2315 The Qur'an was sent down by Allah in Truth: it was not forged by any
mortal. It has descended in Truth: it was not falsified or corrupted in the process
of being communicated to mankind.
111. Say: "Praise be to Allah, who begets no son, and has
no partner in (His) dominion: Nor (needs) He any to
190
protect Him from humiliation:(2324) yea, magnify Him humiliation. We must realise that He is the One and Peerless. His greatness and
glory are above anything we can conceive: but using our highest spiritual ideas, we
for His greatness and glory!"
must declare forth His greatness and glory. The Surah began with singing the glory
2324 A first step towards the understanding of Allah's attributes is to clear our and praises of Allah: it ends in the same note, concluding the argument. The next
mind from superstitions, such as that Allah begot a son, or that He has partners, Surah takes up the same theme from another point of view, and opens with the
or that He is dependent upon other beings to protect Him from harm and same note, "Praise be to Allah". (R).
18. Al Kahf (The Cave)

In the name of Allah, Most mouths as a saying.(2330) What they say is nothing
but falsehood!
2330 The attribution of a son "begotten" to Allah has no basis in fact or in reason.
It is only a "word" or "saying" that issues out of their mouths. It is not even a dogma
that is reasoned out or can be explained in any way that is consistent with the
1. Praise be to Allah,(2325) Who hath sent to His sublime attributes of Allah. (R).
Servant the Book, and hath allowed therein no
Crookedness:(2326) 6. Thou wouldst only, perchance, fret thyself to death,
following after them, in grief,(2331) if they believe
2325 See n. 2324 to 17:111. The theme of the last Surah, that Allah is good and
worthy of all praise from His creatures, to whom He has granted a clear not in this Message.
revelation, is continued in this Surah. The spirit of man makes gradual progress 2331 In a reasonable world the preaching of a reasonable Faith like that of Islam
upwards, through the grace and mercy of Allah. would win universal acceptance. But the world is not altogether reasonable. It
2326 Some people's idea of a Sacred Book is that it should be full of mysteries- caused great distress to the unselfish Preacher of Islam that his Message met with
dark corners, ambiguous expressions, words so far removed from human speech so much opposition. He wanted to point the way to salvation. He only got, in the
that they cover anything or nothing. Pagan oracles were couched in language Makkan period, abuse from the chiefs of the Makkans-abuse and persecution, not
which suggested one meaning to the hearer and claimed to have the very opposite only for himself but for the Truth which he was preaching. A heart less stout than
meaning in the light of events which actually happened subsequently. They were his might have been appalled at what seemed the hopeless task of reclaiming the
distinctly crooked, not straight. In the next verse, the word "Straight" (qayyim) is world from falsehood, superstition, selfishness, wrong, and oppression. He is here
used to characterise the Qur'an, in contrast to this word "crooked" ('iwaj). See also consoled, and told that he was not to fret himself to death: he was nobly doing his
19:36, n. 2488. duty, and, as later events showed, the seed of Truth was already germinating,
although this was not visible at the time. Besides, these "chiefs" and "leaders" were
only strutting in false plumes: their glory was soon to fade forever.
2. (He hath made it) Straight(2327) (and Clear) in order
that He may warn (the godless) of a terrible 7. That which is on earth we have made but as a
Punishment from Him, and that He may give Glad glittering show for the earth,(2332) in order that We
Tidings to the Believers who work righteous deeds, may test them - as to which of them are best in
that they shall have a goodly Reward, conduct.
2327 Qayyim: straight, that which has no bends and no corners to mystify people, 2332 This world's goods-worldly power, glory, wealth, position, and all that men
that which speaks dearly and unambiguously, that which guides to the right path. scramble for-are but a fleeting show. The possession or want of them does not
Cf. 9:36. where the adjective is used for a straight usage, in contrast to usages, betoken a man's real value or position in the spiritual world, the world which is to
which tend to mystify and deceive people. The Qur'an is above all things straight, endure. Yet they have their uses. They test a man's sterling quality. He who
clear, and perspicuous. Its directions are plain for everyone to understand. Any becomes their slave loses rank in the spiritual world. He who uses them if he gets
book that deals with the highest mysteries of spiritual life must necessarily have them, and does not fall into despair if he does not get them, shows his true mettle
portions whose full meaning is clearer to some minds than to others not so well and quality. His conduct proclaims him.
prepared. But here there is nowhere any mystification, any desire to wrap up
things in dark sayings repugnant to human reason. Allah's purpose is to give clear
warnings of spiritual dangers and lead up to the highest bliss. 8. Verily what is on earth we shall make but as dust and
dry soil (without growth or herbage).(2333)
3. Wherein they shall remain forever:(2328) 2333 The fairest sights on the earth will become as dust and waste when this earth
2328 Cf. 4:122, 43:71, 65:11, 98:8. vanishes, and the spiritual values are restored.
4. Further, that He may warn those (also) who say, 9. Or dost thou reflect(2334) that the Companions of the
"(Allah) hath begotten a son":(2329) Cave(2335) and of the Inscription(2336) were
wonders among Our Sign?
2329 The warning is not only needed for those who deny Allah or deny His
Message, but also for those whose false ideas of Allah degrade religion in 2334 A wonderful story or allegory is now referred to. Its lessons are: (1) the
supposing that Allah begot a son, for Allah is One and is High above any ideas of relativity of Time, (2) the unreality of the position of oppressor and oppressed,
physical reproduction. persecutor and persecuted, on this earth, (3) the truth of the final Resurrection,
when true values will be restored, and (4) the potency of Faith and Prayer to lead
5. No knowledge have they of such a thing, nor had their to the Right. Wonderful though such things may seem to be, they happen every
day on Allah's earth!
fathers. It is a grievous thing that issues from their
191
2335 The unbelieving Quraysh were in the habit of putting posers to the Prophet- and that in such matters disputes are unseemly. It is best to say, "Allah knows best"
questions which they got from Christians and Jews, which they thought the (18:19).
Prophet would be unable to answer. In this way they hoped to discredit him. One
of these questions was about the floating Christian legend of the Seven Sleepers of 13. We relate to thee their story in truth: they were
Ephesus. The prophet not only told them the main story but pointed out the the
variations that were current, and rebuked men for disputing about such details youths who believed in their Lord, and We advanced
(18:22). Most important, he treated the story (under inspiration) as a parable, them in guidance:(2342)
pointing to spiritual lessons of the highest value. This is Revelation in the highest
2342 Their Faith carried them higher and higher on the road to Truth. Faith is
sense of the term. The story is recapitulated in n. 2337 below.
cumulative. Each step leads higher and higher, by the grace and mercy of Allah.
2336 Raqim = Inscription. So interpreted by the Jalalayn, and the majority of
Commentators agree. See. n. 2337, below. Others think it was the name of the 14. We gave strength to their hearts:(2343) Behold, they
dog: see 18:18, and n. 2350 below. stood up(2344) and said: "Our Lord is the Lord of the
heavens and of the earth: never shall we call upon any
10.Behold, the youths betook themselves(2337) to the
god other than Him: if we did, we should indeed have
Cave: they said, "Our Lord! bestow on us Mercy from uttered an enormity!
Thyself, and dispose of our affair for us in the right
way!"(2338) 2343 So that they were not afraid to speak out openly, and protest the truth of the
Unity which they clearly saw in their own minds and hearts.
2337 The bare Christian story (without the spiritual lessons taught in the Qur’an)
is told in Gibbon’s Decline and Fall of the Roman Empire (end of chapter 33). In 2344 We may suppose them to have taken their stand and made a public protest
the reign of a Roman Emperor who persecuted the Christians, seven Christian before they betook themselves to the Cave (18:16). The story really begins at
youths of Ephesus left the town and hid themselves in a cave in a mountain near 18:13, and the verses 18:9-12 may be considered as introductory. As the emphasis
by. They fell asleep, and remained asleep for some generations or centuries. is on spiritual lessons, the facts stated in the introductory part are passed over
When the wall which sealed up the caves was being demolished, the youths lightly in the story.
awoke. They still thought of the world in which they had previously lived. They
had no idea of the duration of time. But when one of them went to the town to 15."These our people have taken(2345) for worship
purchase provisions, he found that the whole world had changed. The Christian gods other than Him: why do they not bring forward
religion, instead of being persecuted was fashionable: in fact it was now the State
religion. His dress and speech, and the money which he brought, seemed to an authority clear (and convincing) for what they do?
belong to another world. This attracted attention. The great ones of the land Who doth more wrong than such as invent a falsehood
visited the Cave, and verified the tale by questioning the man’s Companions. against Allah.
2345 Besides the heathen gods, the cult of the Emperors also became fashionable
When the story became very popular and circulated throughout the Roman in the Roman Empire in the first three centuries of the Christian Era. The statue
Empire, we may wll suppose that an Inscription was put up at the mouth of the of Diana (Artemis) at Ephesus had been one of the wonders of the ancient world.
Cave. See verse 9 and n. 2336. inscription was probably to be seen for many years The city was a great seaport and the capital of Roman Asia. We may therefore
afterwards, as Ephesus was a famous city on the west coast of Asia Minor, about imagine how the heathen cults must have flourished there. St. Paul spent three
fory to fifty miles south Smyrna. Later on, the Caliph al Wathiq (842-846 A.C.) years preaching there, and was mobbed and assaulted, and compelled to leave
sent an expedition to examine and identify the locality, as he did about Dhu al (Acts, 19:1-9).
Qarnayn barrier in Central Asi (Appendix VI at the end of this Surah).
16."When ye turn away from them and the things they
A popular story circulating from mouth to mouth would necessarily be vague as to
dates and vary very much in details. Somewhere about the 6th century A.C. a worship other than Allah, betake yourselves to the
Syriac writer reduced it to writing. He suggested that the youths were seven in Cave: Your Lord will shower His mercies on you and
number; that they went to sleep in the reign of the Emperor Decius (who reigned disposes of your affair towards comfort and
from 249-251 A.C., and who was a violent persecutor of Christians); and that they ease."(2346)
awoke in the reign Theodosius II, who reigned from 408 to 450 A.C. In our
literature Decious is known as Daqyanus (from the adjectival Latin from 2346 That is, 'do not be afraid of anything; put your whole case in the hands of
Dacianus), and the name stands as a symbol of injustice and oppression, and also Allah; at present you are being persecuted; he will solve your difficulties and give
of things old fashioned and out-of-date, as res decianae must have been two to you ease and comfort'. The public protest ends at verse 15. In verse 16 they are
three centuries after Decius. taking counsel among themselves. After they go into the Cave, verse 17 introduces
us to the scene where they are lying in the midst of the Cave in tranquil confidence
2338 The youths hid in the cave, but they trusted in Allah, and made over their in Allah.
whole case to Him in prayer. Then they apparently fell asleep and knew nothing
of what was happening in the world outside.
17. Thou wouldst have seen the sun, when it rose,
11.Then We draw (a veil)(2339) over their ears, for a declining to the right(2347) from their Cave, and
when it set, turning away from them to the left, while
number of years, in the Cave, (so that they heard not):
they lay in the open space in the midst of the Cave.
2339 Drew (a veil) over their ears: i.e., sealed their ears so that they heard nothing. Such are among the Signs of Allah. He whom Allah
As they were in the Cave they saw nothing. So they were completely cut off from guides(2348) is rightly guided; but he whom Allah
the outer world. It was as if they had died, with their knowledge and ideas
remaining at the point of time when they entered the Cave. It is as if watch stops at leaves to stray,- for him wilt thou find no protector to
the exact moment of some accident, and any one taking it up afterwards can lead him to the Right Way.
precisely fix the time of the accidents.
2347 In the latitude of Ephesus , 38°north, i.e. well above the sun's northern
declination, a cave opening to the north, would never have the heat of the sun
12.Then We roused them,(2340) in order to test which within it, as the sunny side would be the south. If the youths lay on their backs
of the two parties was best(2341) at calculating the with their faces looking to the north, i.e. towards the entrance of the Cave, the sun
term of years they had tarried! would rise on their right side, declining to the south, and set on their left sides
leaving them cool and comfortable.
2340 Roused them: or raised them up from their sleep or whatever condition they
had fallen into (18:18), so that they began to perceive the things around them, but 2348 The youths, having faith and trust in Allah, found safety and refuge in the
only with the memories of the time at which they had ceased to be in touch with Cave. They were protected from the persecution and violence of the heathen.
the world. Their prayer (18:16) was heard.
2341 When they awoke to consciousness, they had lost all count of time. Though 18. Thou wouldst have deemed them(2349) awake,
they had all entered together, and lain together on the same place for the same
length of time, their impressions of the time that had passed were quite different. whilst they were asleep, and We turned them on their
Time is thus related to our own internal experiences. We have to learn the lesson right and on their left sides: their dog(2350)
that men as good as ourselves may yet differ as to their reactions to certain facts, stretching forth his two fore-legs on the threshold: if
thou hadst come up on to them, thou wouldst have
192
certainly turned back from them in flight, and wouldst 22. (Some) say they were three, the dog being the fourth
certainly have been filled with terror of them.(2351) among them; (others) say they were five, the dog
2349 Perhaps their eyes were open, even though their senses were sealed in sleep. being the sixth,- doubtfully guessing at the
They turned about their sides as men do in sleep. unknown;(2359) (yet others) say they were seven,
2350 The name of their dog is traditionally known as Qitmir, but see n. 2336
the dog being the eighth. Say thou: "My Lord knoweth
above. best their number; It is but few that know(2360) their
(real case)." Enter not, therefore, into controversies
2351 This graphic picture of the sleepers explains the human mechanism by
concerning them, except on a matter that is
which their safely was ensured by Allah from their Pagan enemies.
clear,(2361) nor consult any of them about (the affair
19. Such (being their state), we raised them up (from of) the Sleepers.(2362)
sleep), that they might question(2352) each other. 2359 The controversy in later ages raged about the number of the Sleepers: were
Said one of them, "How long have ye stayed (here)?" they three or five or seven? People answered, nor from knowledge, but from
They said, "We have stayed (perhaps) a day, or part of conjecture. Gibbon's version, which has now become best known, makes the
number of Sleepers seven. The point was immaterial: the real point was the
a day." (At length) they (all) said, "(Allah) (alone) spiritual lesson.
knows best how long ye have stayed here.... Now send
ye then one of you with this money of yours(2353) to 2360 The true significance of the story is known only to a few. Most men discuss
futile details, which are not in their knowledge.
the town: let him find out which is the best(2354)
food (to be had) and bring some to you, that (ye may) 2361 It is unprofitable to enter such immaterial controversies, and many others
satisfy your hunger therewith: And let him behave that have been waged about Religion by shallow men from time immemorial. Yet,
if there is a matter of clear knowledge from experience that matters, we must
with care and courtesy, and let him not inform any
openly proclaim it, that the world may be brought to listen to Allah's Truth.
one about you.
2362 Vulgar storymongers as such know little of the true significance of the stories
2352 This is the point of the story. Their own human impressions were to be and parables. We have a clear exposition in the Qur'an. What need is there to go
compared, each with the other. They were to be made to see that with the best into details of the men in the Cave, or of the time they remained there?
goodwill and the most honest enquiry they might reach different conclusions; that
they were not to waste their time in vain controversies, but to get on to the main
business of life; and that Allah alone had full knowledge of the things that seem to 23. Nor
say of anything, "I shall be sure to do so and so
us so strange, or inconsistent, or inexplicable, or that produce different tomorrow"-
impressions on different minds. If they entered the Cave in the morning and woke
up in the afternoon, one of them might think they had been there only a few 24. Without adding, "So please Allah."(2363) and call thy
hours-only part of the day. This relative or fallacious impression of Time also
gives us an inkling of the state when there will be no Time, of the Resurrection
Lord to mind when thou forgettest, and say, "I hope
when all our little impressions of this life will be corrected by the final Reality. that my Lord will guide me ever closer (even) than
This mystery of time had puzzled many contemplative minds. Cf. "Dark time that this to the right road."(2364)
haunts us with the briefness of our days" (Thomas Wolfe in "Of Time and the
River") ( Cf. n. 2949). 2363 This text is missing. This text is missing. This text is missing. This text is
missing. This text is missing. This text is missing. This text is missing. This text is
2353 They now give up barren controversy and come to the practical business of missing. This text is missing.
life. But their thoughts are conditioned by the state of things that existed when
they entered the Cave. The money they carried was the money coined in the reign 2364 This text is missing. This text is missing. This text is missing. This text is
of the monarch who persecuted the Religion of Unity and favoured the false cults missing. This text is missing. This text is missing. This text is missing. This text is
of Paganism. missing. This text is missing.
2354 This text is missing. This text is missing. This text is missing. This text is 25. So they stayed in their Cave three hundred years, and
missing. This text is missing. This text is missing. (some) add nine (more)(2365)
2365 This text is missing. This text is missing. This text is missing. This text is
20. "For if they should come upon you, they would stone missing. This text is missing. This text is missing. This text is missing. This text is
you or force(2355) you to return to their cult, and in missing. This text is missing.
that case ye would never attain prosperity."(2356)
26. Say:"(Allah) knows best how long they stayed: with
2355 This text is missing. This text is missing. This text is missing. This text is Him is (the knowledge of) the secrets of the heavens
missing. and the earth: how clearly He sees, how finely He
hears (everything)! They have no protector(2366)
2356 This text is missing. This text is missing. This text is missing. This text is other than Him; nor does He share His Command with
any person whatsoever.(2367)
missing. This text is missing.
21. Thus(2357) did We make their case known to the missing. This text is missing. This text is missing. This text is missing. This text is
people, that they might know that the promise of Allah missing. This text is missing.
is true, and that there can be no doubt about the Hour 2367 His Command: i.e., Allah's government of the world, or in His Judgement
of Judgment. Behold, they dispute among on the Day of Judgement
themselves(2358) as to their affair. (Some) said,
"Construct a building over them": Their Lord knows 27. And recite (and teach) what has been revealed to
best about them: those who prevailed over their affair thee of the Book of thy Lord: none can change His
said, "Let us surely build a place of worship over Words,(2368) and none wilt thou find as a refuge
them." other than Him.
2357 This text is missing. This text is missing. This text is missing. This text is 2368 His Words: His Commands. Decrees. Orders.
missing. This text is missing. 28. And keep thy soul content with those who call on
2358 This text is missing. This text is missing. This text is missing. This text is their Lord morning and evening, seeking(2369) His
missing. This text is missing. This text is missing. This text is missing. This text is Face; and let not thine eyes pass beyond them,
missing. This text is missing. seeking the pomp and glitter of this Life; no obey any
193
whose heart We have permitted to neglect the 34.(Abundant) was the produce this man had : he said
remembrance of Us, one who follows his own desires, to his companion, in the course of a mutual argument:
whose case has gone beyond all bounds.(2370) "more wealth have I than you, and more honour and
2369 Cf. 6:52 and n. 870. The true servants of Allah are those whose hearts are power in (my following of) men."(2376)
turned to Him morning, noon, and night, and who seek not worldly gain, but
Allah's Grace, Allah's own Self, His presence and nearness. "Face" is the symbol of 2376 The two men began to compare notes. The arrogant one puffed up with his
Personality or Self. Even if they are poor in this world's goods, their society gives possessions, his income, and his large family and following, and thought in his self-
far more inward and spiritual satisfaction than worldly grandeur or worldly complacency that it would last forever. He was also wrong in looking down on his
attraction. Companion, who, though less affluent, was the better man of the two.
2370 For those who stray from Allah's path, Allah's Grace is ever anxious: it seeks 35. He went into his garden in a state (of mind) unjust to
to reclaim them and bring them back to the path. If such a one resists, and follows
his soul:(2377) He said, "I deem not that this will ever
his own lusts, a point is reached when his case becomes hopeless. Allah's Grace
does not then reach him, and he is abandoned to his pride and insolence. Beware perish,
of following the example or advice of such a one or seeking his society, or 2377 It was not wealth that ruined him, but the attitude of his mind. He was
hankering after his wretched idols. unjust, not so much to his neighbour, as to his own soul. In his love of the
material, he forgot or openly defied the spiritual. As verse 37 shows, he took his
29. Say, "The truth is from your Lord": Let him who will companion with him, to impress him with his own importance, but the
believe, and let him who will, reject (it):(2371) for the companion was unmoved.
wrong-doers We have prepared a Fire whose (smoke
and flames), like the walls and roof of a tent, will hem 36. "Nor do I deem that the Hour (of Judgment) will
them in: if they implore relief they will be granted (ever) come: Even if I am brought back to my Lord, I
water like melted brass, that will scald their faces, shall surely find (there) something better in
how dreadful the drink! How uncomfortable a couch to exchange."(2378)
recline on! 2378 Here conies out the grasping spirit of the materialist. In his mind "better"
means more wealth and more power, of the kind he was enjoying in this life,
2371 Our choice in our limited Free will involves a corresponding personal
although in reality, even what he had rested on hollow foundations and was
responsibility. We are offered the Truth: again and again it is pressed on ovir
doomed to perish and bring him down with it.
attention. If we reject it, we must take all the terrible consequences which are
prefigured in the Fire of Hell. Its flames and roof will completely enclose us like a
tent. Ordinarily there is water to quench the heat of thirst: here the only drink will 37. His companion said to him, in the course of the
be like molten brass, thick, heavy, burning, sizzling. Before it reaches the mouth argument with him: "Dost thou deny Him Who created
of the unfortunates, drops of it will scald their faces as it is poured out. thee out of dust, then out of a sperm-drop, then
fashioned thee into a man?(2379)
30.As to those who believe and work righteousness,
verily We shall not suffer to perish the reward of any 2379 Three stages of man's creation: first dust, or clay, itself created out of nothing
and forming the physical basis for his body; then, out of the produce of the earth
who do a (single) righteous deed.(2372) as incorporated in the parent's body, the sperm drop (with the corresponding
2372 The righteous will be rewarded, as has been said again and again, beyond receptive element); and then when the different elements were mixed in due
their merits: 28:84; 30:39. Not a single good deed of theirs will lose its reward, and proportion, and the soul was breathed into him, the fashioned man. (Cf. 15:28-29,
the mercy of Allah will blot out their sins. 30:20, 35:11, and 87:2).
31. For them will be Gardens of Eternity; beneath them 38."But (I think) for my part that He is Allah, My Lord,
rivers will flow; they will be adorned therein with and none shall I associate with my Lord.
bracelets of gold, and they will wear green
garments(2373) of fine silk and heavy brocade: They 39. "Why didst thou not, as thou wentest into thy
will recline therein on raised thrones. How good the garden, say: ´(Allah)´s will (be done)! There is no
recompense! How beautiful a couch to recline power but with Allah.´ If thou(2380) dost see me less
on!(2374) than thee in wealth and sons,
2373 Heaven is figured by all the pictures of ease and comfort which we can 2380 The companion's argument divides itself into five parts. (1) He remonstrates
imagine in our present state: Gardens: perpetual springs of crystal clear water, against the proud man denying Allah. (2) He, from his own spiritual experience,
which we can see as in a landscape from above; the finest and most costly proclaims that Allah is One and that He is good. (3) He points out to him the
ornaments; the most beautiful clothes to wear; green is the colour mentioned, better way of enjoying Allah's gift, with gratitude to Him. (4) He expresses
because it is the most refreshing to the eye, and fits in well with the Garden; the contentment and satisfaction in Allah's dealings with him. (5) He gives warning of
wearer takes the choice of fine silk or heavy brocade; and for rest and comfort, the fleeting nature of this world's goods and the certainty of Allah's punishment for
high thrones of dignity on which the blessed ones recline. inordinate vanity.
2374 This picture is in parallel contrast to the picture of Misery in the last verse. 40."It may be that my Lord will give me something
better than thy garden, and that He will send on thy
32. Setforth to them the parable of two men: for one of garden thunderbolts (by way of reckoning) from
them We provided two gardens of grape-vines and heaven, making it (but) slippery sand!(2381)-
surrounded them with date palms; in between the two
We placed cornfields.(2375) 2381 The punishment, was that of thunderbolts (husbanan), but the general
meaning of the; word includes any punishment by way of a reckoning (hisab), and
2375 Here is a simple parable of the contrast between two men. One was purse- I think that an earthquake is also implied, as it alters watercourses, diverts
proud, and forgot that what he had was from Allah, by way of a trust and a trial in channels underground, throws up silt and sand, and covers large areas with ruin.
this life. The other boasted of nothing: his trust was in Allah. The worldly wealth (R).
of the first was destroyed, and he had nothing left. The second was the happier in
the end. 41. "Or the water of the garden will run off underground
so that thou wilt never be able to find it."
33. Each of those gardens brought forth its produce, and
failed not in the least therein: in the midst of them We 42.So his fruits (and enjoyment) were encompassed
caused a river to flow. (with ruin), and he remained twisting and turning his
hands over what he had spent(2382) on his property,
which had (now) tumbled to pieces to its very
194
foundations, and he could only say, "Woe is me! great, but takes account thereof!" They will find all
Would I had never ascribed partners to my Lord and that they did, placed before them: And not one will thy
Cherisher!"(2383) Lord treat with injustice.(2391)
2382 "Fruits", "spent", "twisting of the hands", should all be understood in a wide 2391 Personal responsibility, for all deeds in this life, will then be enforced. But it
metaphorical sense, as well as the literal sense. He had great income and will be done with perfect justice. Expressed in the forms of this world, it will
satisfaction, which were all gone. What resources he had lavished on his property! amount to a clear statement of all we did in this life: the record will be put before
His thoughts had been engrossed on it; his hopes had been built on it; it had us to convince us. As it will be a perfect record, with no omissions and no wrong
become the absorbing passion of his life, if he had only looked to Allah, instead of entries, it will be perfectly convincing. Where there is punishment, it has been
to the ephemeral goods of this world! earned by the wrongdoer's own deeds, not imposed on him unjustly.
2383 In this case, in his mind, there was his own Self and his Mammon as rivals to
Allah!
50.Behold! We said to the angels, "Bow down(2392) to
Adam": They bowed down except Iblis. He was one of
43.Nor had he numbers to help him against Allah, nor the Jinns,(2393) and he broke the Command of his
was he able to deliver himself.(2384) Lord. Will ye then take him and his progeny(2394) as
protectors rather than Me? And they are enemies to
2384 He had built up connections and obligated dependents, and was proud of you! Evil would be the exchange(2395) for the wrong-
having his "quiver full". But where were all things when the reckoning came? He
could not help himself; how could others be expected to help him! doers!
2392 Cf. 2:34, where the story is told of the fall of mankind through Adam. Here
44.There, the (only) protection comes from Allah, the the point is referred to in order to bring home the individual responsibility of the
True One. He is the Best to reward, and the Best to erring soul. Iblis is your enemy: you have been told his history; will you prefer to
go to him rather than to the merciful Allah, your Creator and Cherisher? What a
give success.(2385)
false exchange you would make!'
2385 All else is vanity, uncertainty, the sport of Time. The only hope or until is
2393 Cf. 6:100, n. 929.
from Allah. Other rewards, and other success are illusory; the best Reward and
the best Success come from Allah. 2394 Satan's progeny, we need not take the epithet only in a literal sense. All his
followers are also his progeny. (R).
45.Set forth to them the similitude of the life of this
2395 Out of the limited free-will that man has, if he were to choose Evil instead of
world: It is like the rain which we send down from the Good, Satan instead of Allah, what a dreadful choice it would be! It would really
skies: the earth´s vegetation absorbs it, but soon it be an evil exchange. For man is Allah's creature, cared for and cherished by Him.
becomes dry stubble, which the winds(2386) do He abandons his Cherisher to become the slave of his enemy!
scatter: it is (only) Allah who prevails over all things.
2386 Rainwater is a good thing in and of itself, but it does not last, and you can
51.I called them not to witness the creation of the
build no solid foundations on it. It is soon absorbed in the earth, and produces heavens and the earth, nor (even) their own creation:
the flourishing appearance of grass and vegetation- for a time. Soon these decay, nor is it for helpers such as Me to take as lead (men)
and become as dry stubble, which the least wind from any quarter will blow about astray!(2396)
like a thing of no importance. The water is gone, and so is the vegetation to which
it lent a brave show of luxuriance temporarily. Such is the life of this world, 2396 Allah wants man's good: how can He take Evil for His partner?
contrasted with the inner and real Life, which looks to the Hereafter. Allah is the
only enduring Power we can look to, supreme over all. 52. One Day He will say, "Call on those whom ye thought
to be My partners," and they will call on them, but
46. Wealth and sons are allurements of the life of this they will not listen to them; and We shall make for
world: But the things that endure, good deeds, are them a place of common perdition.(2397)
best in the sight of thy Lord, as rewards, and best as
2397 Some Commentators construe: "And We shall make a partition between
(the foundation for) hopes.(2387)
them": i.e., the Evil ones will not even be seen by their misguided followers, much
2387 Other things are fleeting: but Good Deeds have a lasting value in the sight of as the latter may go on calling on them.
Allah. They are best as (or for) rewards in two ways: (1) they flow from us by the
Grace of Allah, and are themselves rewards for our Faith; (2) they become the 53.And the Sinful shall see the fire and apprehend that
foundation of our hopes for the highest spiritual rewards in the Hereafter (Cf.
they have to fall therein: no means will they find to
19:76).
turn away therefrom.
47.One Day We shall remove the mountains, and thou
54. We have explained in detail in this Qurán, for the
wilt see the earth as a level stretch,(2388) and We
benefit of mankind, every kind of similitude: but man
shall gather them, all together, nor shall We leave out
is, in most things,(2398) contentious.
any one of them.
2398 If men had not cultivated the habit of contention and obstinacy, they would
2388 On the Day of Judgement none of our present landmarks will remain. have found that the parables and similitudes of Scripture had fully met their
difficulties, and they would gladly have obeyed the call of Mali .
48. And they will be marshalled before thy Lord in ranks,
(with the announcement), "Now have ye come to Us 55.And what is there to keep back men from believing,
(bare) as We created you(2389) first: aye, ye thought now that Guidance has come to them, nor from
We shall not fulfil the appointment made to you to praying for forgiveness from their Lord, but that (they
meet (Us)!":(2390) ask that) the ways of the ancients be repeated(2399)
2389 We shall stand as we were created, with none of the adventitious possessions with them, or the Wrath be brought to them face to
that we collected in this life, which will all have vanished. face?
2390 The sceptics will now at length be convinced of the Reality which be upon 2399 But man's obstinacy or contrariness asks or calls for a repetition of what
them. happened to the wicked and those who rejected Faith in ancient times. Out of
curiosity, or by way of challenge, they seem to court the Punishment and ask that
49. And the Book (of Deeds) will be placed (before you); it be brought to pass at once. But it will come soon enough, and then they will
think it too early! (Cf. 13:6 and n. 1810, and 27:46).
and thou wilt see the sinful in great terror because of
what is (recorded) therein; they will say, "Ah! woe to
us! what a Book is this! It leaves out nothing small or
195
2405 The most probable geographical location (if any is required in a story that is
56.We only send the messengers to give Glad Tidings a parable) is where the two arms of the Red Sea join together, viz., the Gulf of
and to give warnings:(2400) But the unbelievers 'Aqabah and the Gulf of Suez. They enclose the Sinai Peninsula , in which Moses
dispute with vain argument, in order therewith to and the Israelites spent many years in their wanderings. There is also authority
weaken the truth, and they treat My Signs as a jest, as (see Baydawf's note) for interpreting the two seas as the two great streams of
knowledge, which were to meet in the persons of Moses and Khidr.
also the fact that they are warned!
2406 Huqub means a long but indefinite space of time. Sometimes it is limited to
2400 The Prophets of Allah are not sent to humour us with dialectics or satisfy the
80 years.
vulgar curiosity for miracles of dark unusual things. There is no "crookedness"
(18:1) in their preaching. They come to preach the Truth-not in an abstract way,
but with special reference to our conduct. They give us the good news of salvation 61. But when they reached the Junction,(2407) they
lest we despair in the presence of Sin, and to warn us clearly of the dangers of forgot (about) their Fish,(2408) which took its course
Evil. Vain controversies about words only weaken their mission, or turn it into through the sea (straight) as in a tunnel.
ridicule. The ungodly have a trick also of treating the earnest preaching to them
itself as a jest and ridicule it. (R). 2407 Literally, 'the Junction of (the space) between the two,' i e., the point at which
the two seas were united.
57. And who doth more wrong than one who is reminded 2408 Moses was to go and find a servant of Allah, who would instruct him in such
of the Signs of his Lord, but turns away from them, knowledge as he had not already got. He was to take a fish with him. The place
forgetting the (deeds) which his hands(2401) have where he was to meet his mysterious Teacher would be indicated by the fact that
sent forth? Verily We have set veils over their hearts the fish would disappear when he got to that place. The fish is the emblem of the
fruit of secular knowledge, which merges itself in divine knowledge at the point
lest they should understand this, and over their ears,
where human intelligence is ready for the junction of the two. But the mere
deafness, if thou callest them to guidance, even then merger of secular knowledge does not in itself produce divine knowledge- The
will they never accept guidance. latter has to be sought patiently.
2401 Considering the power of sin, and how it gets hold of the hearts of men, and
considering all the wrongs that men have done, it is the height of folly and injustice 62.When they had passed on (some distance), Moses
on their part to turn away from warnings which are given expressly for their good. said to his attendant: "Bring us our early meal; truly
But a stage of callousness is reached, when, by their own choice, they have we have suffered much fatigue(2409) at this (stage
rendered themselves impervious to Allah's Grace. At that stage a veil is put over
of) our journey."
their hearts and they are left alone for a time, that they may commune with
themselves and perhaps repent and seek Allah's Mercy again. If they do not, it is 2409 When they came to the Junction of the Seas, Moses forgot about the fish,
their own loss. See next verse. and his attendant forgot to tell him of the fact that he had seen the fish escaping
into the sea in a marvellous way. They passed on, but the stages now became
58.But your Lord is Most forgiving, full of Mercy. If He heavier and heavier, and more fatiguing to Moses. So when our old knowledge is
were to call them (at once) to account for what they exhausted, and we come to the brink of new knowledge, we have a feeling of
strangeness, heaviness, and difficulty, especially when we want to pass the new
have earned, then surely He would have earned, then knowledge by and do not make it our own. Some refreshment even if it be in our
surely He would have hastened their punishment: but old traditional way, is required to sustain us. But we must retrace our steps, and
they have their appointed time, beyond which(2402) seek the accredited repository of the knowledge which is our quest. It is our
they will find no refuge. business to seek him out. We shall not find him without effort.
2402 Min duni hi: should we take the pronoun to refer to "the appointed time", or 63. He replied: "Sawest thou (what happened) when we
to "your Lord," mentioned at the beginning of the verse? Most Commentators take
the former view, and I have translated accordingly. But I agree with those who betook ourselves to the rock? I did indeed forget
take the latter view, and the better translation would be: "But they have their (about) the Fish: none but Satan made me forget to
appointed time, and except with Allah, they will find no refuge." That means that tell (you) about it:(2410) it took its course through
even during the period allowed them, when they are left to wander astray as they the sea in a marvellous way!"
have rejected Allah's Grace, Allah's Mercy is open to them if they will repent and
return; but nothing but Allah's Mercy can save them. 2410 The attendant actually saw the fish swimming away in the sea, and yet
"forgot" to tell his master. In his case the "forgetting" was more than forgetting.
59.Such were the populations we destroyed when they Inertia had made him refrain from telling the important news. In such matters
inertia is almost as bad as active spite, the suggestion of Satan. So new knowledge
committed iniquities; but we fixed an appointed time or spiritual knowledge is not only passed by in ignorance, but sometimes by
for their destruction.(2403) culpable negligence.
2403 The instances of exemplary Punishment in former times were also subject to
this rule, that Allah gives plenty of rope to the wicked, in case they might turn, 64. Moses said: "That was what we were seeking after:"
repent, and obtain His Mercy. So they went back on their footsteps, following (the
path they had come).
60. Behold, Moses said(2404) to his attendant, "I will not
give up until I reach the junction of the two(2405) 65.So they found one(2411) of Our servants, on whom
seas or (until) I spend years and years in We had bestowed Mercy from Ourselves and whom
travel."(2406) We had taught knowledge from Our own(2412)
Presence.
2404 This episode in the story of Moses is meant to illustrate four points. (1)
Moses was learned in all the wisdom of the Egyptians. Even so that wisdom did 2411 This text is missing. This text is missing. This text is missing. This text is
not comprehend everything, even as the whole stock of the knowledge of the missing. This text is missing. This text is missing. This text is missing. This text is
present day, the sciences and the arts, and in literature, (if it could be supposed to missing. This text is missing.
be gathered in one individual), does not include all knowledge. Divine knowledge,
as far as man is concerned, is unlimited. Even after Moses received his divine 2412 This text is missing. This text is missing. This text is missing. This text is
mission, his knowledge was not so perfect that it could not receive further missing. This text is missing. This text is missing. This text is missing. This text is
additions. (2) Constant effort is necessary to keep our knowledge square with the missing. This text is missing.
march of time, and such effort Moses is shown to be making. (3) The mysterious
man he meets (18:65 and n. 2411), to whom Tradition assigns the name of Khidr 66. Moses said to him: "May I follow thee, on the footing
(literally, Green), is the type of that knowledge which is ever in contact with life as
it is actually lived. (4) There are paradoxes in life: apparent loss may be real gain;
that thou teach me something of the (Higher) Truth
apparent cruelty maybe real mercy; returning good for evil may really be justice which thou hast been taught?"(2413)
and not generosity (18:79-82). Allah's wisdom transcends all human calculation.
(R).
196
town which had treated him and his companion so shabbily! Moses is naturally
67. (The other) said: "Verily thou wilt not be able to have surprised and asks, "Could you not at least have asked for the cost?"
patience with me!"(2414)
2414 This text is missing. This text is missing. This text is missing. This text is 78.He answered: "This is the parting between me and
missing. This text is missing. This text is missing. This text is missing. This text is thee: now will I tell thee the interpretation of (those
missing. This text is missing. things) over which thou wast unable to hold
patience.(2421)
68. "And how canst thou have patience about things
about which thy understanding is not 2421 The story and the interpretation are given with the greatest economy of
words. It would repay us to search for the meaning in terms of our own inner and
complete?"(2415) outer experience.
missing. This text is missing. This text is missing. This text is missing. This text is 79. "As for the boat, it belonged to certain men in dire
missing. This text is missing. want: they plied on the water: I but wished to render
it unserviceable, for there was after them a certain
69. Moses said: "Thou wilt find me, if Allah so will, king who seized on every boat by force.(2422)
(truly) patient: nor shall I disobey thee in
aught."(2416) 2422 They went on the boat, which was plying for hire. Its owners were not even
ordinary men who plied for trade. They had been reduced to great poverty,
2416 Moses had Faith. He adopts the true attitude of the learner to the Teacher, perhaps from affluent circumstances, and deserved great commiseration, the more
and promises to obey in all things, with the help of Allah. The Teacher is so as they preferred an honest calling to begging for chanty. They did not know,
doubtful, but permits him to follow him on condition that he asks no questions but Khidr did, that the boat, perhaps a new one, had been marked down to be
about anything until the Teacher himself mentions it first. commandeered by an unjust king who seized on every boat he could get-it may
have been, for warlike purposes. If this boat had been taken away from these self-
70. The other said: "If then thou wouldst follow me, ask respecting men, they would have been reduced to beggary, with no resources left
them. By a simple act of making it unseaworthy, the boat was saved from seizure.
me no questions about anything until I myself speak The owners could repair it as soon as the danger was past. Khidr probably paid
to thee concerning it." liberally in fares, and what seemed an unaccountably cruel act was the greatest act
of kindness he could do in the circumstances.
71. So they both proceeded: until, when they were in the
boat, he scuttled it.(2417) Said Moses: "Hast thou 80."As for the youth, his parents were people of Faith,
scuttled it in order to drown those in it? Truly a and we feared that he would grieve them by obstinate
strange thing hast thou done!" rebellion and ingratitude (to Allah and man).(2423)
2417 The explanation follows in 18:79. 2423 This seemed at first sight even a more cruel act than scuttling the boat. But
the danger was also greater. Khidr knew that the youth was a potential parricide.
72.He answered: "Did I not tell thee that thou canst His parents were worthy, pious people, who had brought him up with love. He
had apparently gone wrong. Perhaps he had already been guilty of murders and
have no patience with me?" robberies and had escaped the law by subtleties and fraud. See next note.
73. Moses said: "Rebuke me not for forgetting, nor grieve 81. "So we desired that their Lord would give them in
me by raising difficulties in my case." exchange (a son) better in purity (of conduct) and
closer in affection.(2424)
74.Then they proceeded: until, when they met a young
man, he slew him.(2418) Moses said: "Hast thou slain 2424 The son was practically an outlaw-a danger to the public and a particular
source of grief to his righteous parents. Even so, his summary capital punishment
an innocent person who had slain none? Truly a foul would have been unjustified if Khidr had been acting on his own. But Khidr was
(unheard of) thing hast thou done!" not acting on his own: see the latter part of the next verse. The plural "we" also
implies that he was not acting on his own. He was acting on higher authority and
2418 The explanation follows in 18:80-81.
removing a public scourge, who was also a source of extreme sorrow and
humiliation to his parents. His parents are promised a better-behaved son who
75.He answered: "Did I not tell thee that thou canst would love them and be a credit to them.
have no patience with me?"
82. "As for the wall, it belonged to two youths, orphans,
76. (Moses) said: "If ever I ask thee about anything after in the Town; there was, beneath it, a buried treasure,
this, keep me not in thy company: then wouldst thou to which they were entitled: their father had been a
have received (full) excuse from my side." righteous man:(2425) So thy Lord desired that they
should attain their age(2426) of full strength and get
77. Then they proceeded: until, when they came to the out their treasure - a mercy (and favour) from thy
inhabitants of a town, they asked them for food, but Lord. I did it not of my own(2427) accord. Such is the
they refused them(2419) hospitality. They found there interpretation of (those things) over which thou wast
a wall on the point of falling down, but he set it up unable to hold patience."
straight. (Moses) said: "If thou hadst wished, surely
2425 The wall was in a ruinous state. If it had fallen, the treasure buried beneath it
thou couldst have exacted some recompense for
would have been exposed and would certainly have been looted, among so
it!"(2420) churlish and selfish a people. See n. 2419 above. The treasure had been collected
2419 The inhabitants were churlish. They broke the universal Eastern rule of and buried by a righteous man. It was not, in any sense of the word, ill-gotten
hospitality to strangers, and thus showed themselves beyond the pale of ordinary gains: it was buried expressly in the interests of the orphans by their father before
his death. It was intended that the orphans should grow up and safely take
human courtesies. Note that they would have been expected to offer hospitality of
themselves, unasked. Here Moses and his companion actually had to ask for hos- possession of their heritage. It was also expected that they would be righteous men
like their father, and use the treasure in good works and in advancing
pitality and were refused point-blank.
righteousness among an otherwise wicked community. There was thus both public
2420 As they were refused hospitality, they should, as self-respecting men, have and private interests involved in all the three incidents. In the second incident
shaken the dust of the town off their feet, or shown their indignation in some way. Khidr uses the word "we", showing that he was associating in his act the public
Instead of that, Khidr actually goes and does a benevolent act. He rebuilds for authorities of the place, who had been eluded by the outlaw.
them a falling wall, and never asks for any compensation for it. Perhaps he
employed local workman for it and paid them wages, thus actually benefiting a 2426 Age of full strength: Cf. 17:34 and n. 2218.
197
2427 Those who act, not from a whim or a private impulse of" their own, but from
higher authority, have to bear the blame, with the vulgar crowd, for acts of the
90.Until, when he came to the rising of the sun,(2434)
greater wisdom and utility. In human affairs many things are inexplicable, which he found it rising on a people for whom We had
are things of the highest wisdom in the Universal Plan. provided no covering protection(2435) against the
sun.
83.They ask thee concerning Dhu al Qarnayn.(2428)
2434 We now come to the second episode. This is an expedition to the east.
Say, "I will rehearse to you something of his story." "Rising of the sun" has a meaning corresponding to "setting of the sun" in 18:86. as
2428 Literally, "the Two-horned One", the King with the Two Horns, or the Lord explained in n. 2430.
of the Two Epochs. Who was he? In what age, and where did he live? The
2435 The people here lived very simple lives. Perhaps the climate was hot, and
Qur'an gives us no material on which we can base a positive answer. Nor is it they required neither roofs over their heads, nor much clothing to protect them
necessary to find an answer, as the story is treated as a Parable. Popular opinion
from the sun. What did he do with them? See next note.
identifies Dhu al Qarnayn with Alexander the Great. An alternative suggestion is
an ancient Persian King, or a prehistoric Himyarite King. See a brief account of
the controversy in Appendix VI printed at the end of this Surah. Dhu al Qarnayn 91. (He left them) as they were: We completely
was a most powerful king, but it was Allah, Who, in His universal Plan, gave him understood what was before him.(2436)
power and provided him with the ways and means for his great work. His sway
extended over East and West, and over people of diverse civilisations. He was just 2436 They were a primitive people. He did not fuss over their primitiveness, but
and righteous, not selfish or grasping. He protected the weak and punished the left them in the enjoyment of peace and tranquillity in their own way. In this he
unlawful arid the turbulent. Three of his expeditions are described in the text, was wise. Power is apt to be intolerant and arrogant, and to interfere in everything
each embodying a great ethical idea involved in the possession of kingship or that does not accord with its own glorification. Not so Dhu al Qarnayn. He
power. recognised his own limitations in the sight of Allah: man never completely
understands his own position, but if he devoutly looks to Allah, he will live and let
live. This is the spiritual lesson from the second episode.
84.Verily We established his power on earth, and We
gave him the ways and the means to all ends.(2429) 92. Then followed he (another) way,
2429 Great was his power and great were his opportunities ("ways and means"),
which he used for justice and righteousness. But he recognised that his power and 93.Until, when he reached (a tract) between two
opportunities were given to him as a trust by Allah. He had faith, and did not mountains,(2437) he found, beneath them, a people
forget Allah.
who scarcely understood a word.(2438)
85. One (such) way he followed, 2437 The geography of the place (if geography is relevant in a parable story) is
discussed in Appendix VI at the end of this Surah (Cf. 21:96).
86. Until, when he reached the setting of the sun,(2430) 2438 It does not mean that they had no speech. It means that they did not
he found it set in a spring of murky water: Near it he understand the speech of the Conqueror. But they had parleys with him (through
found a People: We said: "O Zul-qarnain! (thou hast interpreters), as is evident from the verses following (18:94-98).
authority,) either to punish them, or to treat them
with kindness."(2431) 94. They said: "O Zul-qarnain! the Gog and Magog
(people)(2439) do great mischief on earth: shall we
2430 This is the first of the three episodes here mentioned, his expedition to the
west. "Reaching the setting of the sun" does not mean the extreme west, for there is then render thee tribute in order that thou mightest
no such thing. West and East are relative terms. It means a western expedition erect a barrier between us and them?
terminated by a "spring of murky water." This has puzzled Commentators, and
2439 Who were the Gog and Magog people? This question is connected with the
they have understood this to mean the dark, tempestuous sea. If Dhu al Qarnayn
question, who was Dhu al Qarnayn? Some discussion on the question will be
is Alexander the Great, the reference is easily understood to be the Lychnitis (now
found in Appendix VI at the end of this Surah.
Ochrida), west of Macedonia . It is fed entirely by underground springs in a
limestone region, where the water is never very clear. (See Appendix VI at the end What we are mainly concerned with is the spiritual interpretation. The Conqueror
of the Surah). had now arrived among a people who were different in speech and race from him,
but not quite primitive, for they were skilled in the working of metals, and could
2431 He had great power and great opportunity. He got authority over a turbulent
furnish blocks (or bricks) of iron, melt metals with bellows or blowpipes, and
and unruly people. Was he going to be severe with them and chastise them, or
prepare molten lead (18:96). Apparently they were a peaceable and industrious
was he going to seek peace at any price, i.e., to wink at violence and injustice so
race, much subject to incursions from wild tribes who are called Gog and Magog.
long as it did not affect his power? He chose the better course, as described in the
Against these tribes they were willing to purchase immunity by paying the
next verse. To protect the weak and the innocent, he punished the guilty and the
Conqueror tribute in return for protection. The permanent protection they
headstrong, but he remembered always that the true Punishment would come in
wanted was the closing of a mountain gap through which the incursions were
the Hereafter-the true and final justice before the throne of Allah.
made.
87. Hesaid: "Whoever doth wrong, him shall we punish;

95. He said: "(The power) in which my Lord has
then shall he be sent back(2432) to his Lord; and He
established me is better (than tribute):(2440) Help
will punish him with a punishment unheard-of
me therefore with strength (and labour): I will erect a
(before).
strong barrier between you and them:
2432 Though most powerful among kings, he remembered that his power was but
2440 Dhu al Qarnayn was not greedy and did not want to impose a tribute to be
human, and given by Allah. His punishments were but tentative, to preserve the
carried away from an industrious population. He understood the power which
balance of this life as he could appraise it. Even if his punishment was capital
Allah had given him, to involve duties and responsibilities on his part-the duty of
("wrongdoer sent bad to his Lord") it was nothing compared to the dire
protecting his subjects without imposing too heavy a taxation on them. He would
consequences of sin, in the final Justice of Allah.
provide the motive force and organising skill. Would they obey him and provide
the material and labour, so that they could close the gap with a strong barrier,
88. "But whoever believes, and works righteousness,- he probably with well-secured gates? The word radm, translated "Barrier," does not
shall have a goodly reward, and easy will be his task necessarily mean a wall, but radier suggests a blocked door or entrance.
as We order it by our Command."(2433)
96. "Bring me blocks of iron."(2441) At length, when he
2433 He never said like Pharaoh, "I am your Lord Most High!" (79:24). On the
contrary, his punishments were humbly regulated as not being final, and he laid had filled up the space between the two steep
more stress on the good he could do to those who lived normal lives in faith and mountain-sides, He said, "Blow (with your bellows)"
righteousness. His rule was easy to them: he imposed no heavy tasks because of Then, when he had made(2442) it (red) as fire, he
his power, but gave every opportunity to rich and poor for the exercise of virtue said: "Bring me, that I may pour over it, molten lead."
and goodness. Such is the spiritual lesson to be learned from the first episode.
2441 I understand the defences erected to have been a strong barrier of iron, with
89. Then followed he (another) way, iron Gates. The jambs of the Gates were constructed with blocks or bricks of iron,
198
and the interstices filled up with molten lead, so as to form an impregnable mass
of metal. It may be that there was a stone wall also, but that is not mentioned.
104."Those whose efforts have been wasted in this life,
There was none in the Iron Gate near Bukhara ; see Appendix VI at the end of while they thought that they were acquiring good by
his Surah. their works?"(2449)
2442 Made it (red) as fire, what does "it" refer to? Probably to the iron, either in 2449 Many people have such a smug sense of self-righteousness that while they go
sheets or blocks, to be welded with molten lead. on doing wrong, they think that they are acquiring merit. So, in charity, all the
elements that make for outward show or selfishness (as to get some worldly
97.Thus were they made powerless to scale it or to dig advantage) nullify the deed of charity. In the same way, hypocrites sometimes
affect to be surprised that their declared effort for somebody's good is not
through it.(2443) appreciated, when they are really seeking some hidden gain or false glory for
2443 The iron wall and gates and towers were sufficiently high to prevent their themselves. The sincere are only those who believe in their spiritual responsibility
being scaled and sufficiently strong with welded metal to resist any attempt to dig and act in Allah's sight.
through them.
105. They are those who deny the Signs of their Lord and
98.He said: "This is a mercy from my Lord:(2444) But the fact of their having to meet Him (in the
when the promise of my Lord comes to pass, He will Hereafter): vain will be their works, nor shall We, on
make it into dust; and the promise of my Lord is true." the Day of Judgment, give them any Weight.(2450)
2444 After all the effort which Dhu al Qarnayn has made for their protection, he 2450 What weight can be attached to works behind which the motives are not
claims no credit for himself beyond that of discharging his duty as a ruler. He pure, or are positively evil? They are either wasted or count against those who
turns their attention to Allah, Who has provided the ways and means by which seek to pass them off as meritorious!
they can be helped and protected. But all such human precautions are apt to
become futile. The time must come when they will crumble into dust. Allah has 106. That is their reward, Hell, because they rejected
said so in His Revelation; and His word is true.
Faith, and took My Signs and My Messengers by way of
And so the spiritual lesson from the third episode is: Take human precautions jest.(2451)
and do all in your power to protect yourselves from evil. But no protection is
complete unless you seek the help and grace of Allah. The best of our precautions 2451 False motives, pretence, deception, and hypocrisy, flourish because people
must crumble to dust when the appointed Day arrives. do not take the higher life seriously. Tn effect they treat it as ajest. Signs and
Messengers are sent as a special and personal Mercy from Allah, and for such
things the first person singular is used as in this verse, even when it involves a
99. Onthat day We shall leave them to surge like waves sudden transition from the first person plural as in the last verse.
on one another:(2445) the trumpet will be blown, and
We shall collect them all together. 107.As to those who believe and work righteous deeds,
2445 And so we pass on to the Last Days before the Great Summons comes from they have, for their entertainment, the Gardens of
Allah. All human barriers will be swept away. There will be tumultuous rushes. Paradise,(2452)
The Trumpet will be blown, and the Judgement will be set on foot.
2452 Firdaws in Persian means an enclosed place, a park. In technical theological
language the word is used for the inner circle of Heaven, or the highest Heaven,
100.And We shall present Hell that day for Unbelievers the destination of those who perfectly fulfil both requirements, viz.: a sound faith,
to see, all spread out,-(2446) and perfectly righteous conduct. Small faults in either respect are forgiven; the
Mercy of Allah steps in. (R).
2446 If men had scoffed at Faith and the Hereafter, their eyes will be opened
now, and they will see the terrible Reality.
108.Wherein they shall dwell (for aye): no change will
101. (Unbelievers) whose eyes had been under a veil they wish for from them.
from remembrance of Me, and who had been unable
even to hear.(2447)
109. Say: "If the ocean were ink (wherewith to write out)
the words of my Lord,(2453) sooner would the ocean
2447 Those very men who refused to see the many Signs of Allah which in this be exhausted than would the words of my Lord, even
world convey His Message and to hear the Word of the Lord when it came to
if we added another ocean like it, for its aid."
them, will then see without any mistake the consequences fully brought up before
them. 2453 The Words and Signs and Mercies of Allah are in all Creation, and can
never be fully set out in human language, however extended our means may be
102.Do the Unbelievers think that they can take My imagined to be.
servants as protectors besides Me? Verily We have
prepared Hell for the Unbelievers for (their) 110. Say: "I am but a man like yourselves, (but) the
entertainment. inspiration has come to me, that your Allah is one
Allah. whoever expects to meet his Lord, let him work
103.Say: "Shall we tell you of those who lose most in righteousness, and, in the worship of his Lord, admit
respect of their deeds?-(2448) no one as partner.(2454)
2448 That is, those who prided themselves on their works in this life, and now 2454 Righteousness and true respect for Allah-which excludes the worship of
find that those works are of no avail. Their loss is all the greater because they had anything else, whether idols, or deified men, or forces of nature, or faculties of
a misplaced confidence in their own deeds or in the assistance of false "protectors". man, or Self-these are the criteria of true worship.
Allah is the only Protector: no one else's protection is of any use.
199
19. Maryam (Mary)

In the name of Allah, Most around him had fallen away from Allah's Message. Could his heir, like him, try
and renew it?
7. (His prayer was answered): "O Zakariya! We give thee
good news of a son: His name shall be Yahya: on none
1. Kaf. Ha. Ya. Áin. Sad.(2455) by that name have We conferred distinction
before."(2461)
2455 This is the only Surah which begins with these five Abbreviated Letters, Kaf,
Ha Ya 'Ayn, Sad. For Abbreviated Letters generally, see Appendix I. 2461 This was John the Baptist, the forerunner of Jesus. In accordance with his
father's prayer he, and Jesus for whom he prepared the way, renewed the Message
of Allah, which had been corrupted and lost among the Israelites. The Arabic
As stated in my note 25, such Letters are Symbols, of which the true meaning is form Yahya suggests "Life". The Hebrew form is Johanan, which means "Jehovah
known to Allah alone. We should not be dogmatic about any conjectures that we has been Gracious". Cf. Hamana in verse 13 below. It does not mean that the
make. According to the interpretation of the last letter Sad, suggested in n. 989 to name was given for the first time, for we read of a Johanan the son of Careah in II
7:1. I should be disposed to accept Sad with the meaning of Qisas, i.e., stories of Kings, 25:23, an otherwise obscure man. It means that Allah had, for the first
the Prophets. The main figures referred to here are: Zakariya, Yahya, Maryam, time, called one of His elect by that name.
Isa, and Ibrahim: the others are mentioned but incidentally. The strong letter in
Zakariya, is K; in IbraHim. H; in YahYa and perhaps MarYam, Y; and in Isa,—A 8. He said: "O my Lord! How shall I have a son, when my
('Ayn). H also comes in Harun (Aaron), and the Arabic Ya 'comes in all the
wife is barren and I have grown quite decrepit from
names including Isma'il and Idris. I offer this suggestion with some diffidence.
The suggestion of the Tafsir Kabir is that the letters stand for attributes of Allah: K old age?"
for Kafi (the One sufficient in Himself); H. for Hadi (He who guides); Y. for Yad
(Hand as a symbol of Power and Authority; Cf. 48;10, "The Hand of Allah is 9. He said: "So (it will be):(2462) Thy Lord saith, ´That
above their hands"); 'A- for ' Alim (the All-Knowing); and S for Sadiq (The True is easy for Me: I did indeed create thee before, when
One).
thou hadst been nothing!´"(2463)
2. (This is) a recital(2456) of the Mercy of thy Lord to 2462 Who is the "He" in this clause? As I have construed it, following the majority
His servant Zakariya. of Commentators, it means the angel who brought the message from Allah. Cf.
19:21 below. But some Commentators construe it to refer to Zakariya. In that case
2456 The Mercy of Allah to Zakariya was shown in many ways: (1) in the the meaning will be: Zakariya. after a little reflection said (in his wonder) "So!", i.e.
acceptance of his prayer; (2) in bestowing a son like Yahya; and (3) in the love "Can it really be so? Can I really have a son in my old age?" The speech following,
between father and son, in addition to the work which Yahya did as Allah's "Thy Lord saith," etc., will then be taht of the angel-messenger.
Messenger for the world. Cf. 3:38-41 and notes. There the public ministry was the
point stressed; here the beautiful relations between the son and the father. 2463 Every man was nothing just before he was created, i.e., his personality was
called into being by Allah. Even if there are material processes in forming the
body, in accordance with the laws of nature, the real creative force is in Allah. But
3. Behold! he cried to his Lord in secret,(2457) here there is a subtler meaning. John was the harbinger of Jesus, preparing the way
for him: and this sentence also prepares us for the more wonderful birth of Jesus
2457 In secret: because he feared that his own family and relatives were going
himself: see verse 21 below. Everything is possible with Allah.
wrong (19:5), and he wanted to keep the lamp of Allah burning bright. He could
not very well mention the fear about his colleagues (who were his relations) in
public. 10. (Zakariya) said: "O my Lord! give me a Sign."(2464)
"Thy Sign," was the answer, "Shall be that thou shalt
4. Praying: "O my Lord! infirm indeed are my bones, and speak to no man for three nights,(2465) although
the hair of my head doth glisten with grey: but never thou art not dumb."
am I unblest, O my Lord, in my prayer(2458) to Thee! 2464 The "Sign", I understand, was not in order to convince Zakariya that the
2458 This preface shows the fervent faith of Zakariya. Zakariya was a priest of the Lord's promise was true, for he had faith; but it was a symbol by which he was to
Most High Allah. His office was the Temple , and his relatives were his show in his conduct that he was to conform to his new destiny as the father of
colleagues. But he found in them no true spirit of the service of Allah and man. Yahya who was to come. Yahya was to take up the work, and Zakariya was to be
He was filled with anxiety as to who would uphold the godly ideas he had in mind, silent, although the latter was sound in body and there was nothing to prevent him
which were strange to his worldly colleagues. from speaking.
2465 Compare this verse with 3:41. The variations are interesting. Here it is "for
5. "Now I fear (what) my relatives (and colleagues) (will three nights": there it is "for three days". The meaning is the same, for a day is a
do) after me: but my wife is barren: so give me an period of 24 hours. But the point of view is different in each case. There it was
heir(2459) as from Thyself,- from the point of view of the Ummah or Congregation, among whom he worked
by day; here the point of view is that of his individual soul, which spent the nights
2459 His was not merely a vulgar desire for a son. If it had been, he would have in prayer and praise. Notice again that at the end of the next verse, we have here,
prayed much earlier in his life, when he was a young man. He was too full of true "In the morning and in the evening", and at the end of 3:41, "In the evening and in
piety to put merely selfish things into his prayers. But here was a public need, in the morning"- showing again that the point of view is reversed.
the service of the Lord. He was too old, but could he perhaps adopt a child-who
would be an heir "as from Allah?" (See n. 380 to 3:38). 11. So Zakariya came out to his people from him
chamber: He told them by signs to celebrate Allah.s
6. "(One that) will (truly) represent me, and
praises in the morning and in the evening.
represent(2460) the posterity of Jacob; and make
him, O my Lord! one with whom Thou art well- 12. (To his son came the command):(2466) "O Yahya!
pleased!" take hold of the Book with might": and We gave him
2460 It is true that, an heir inherits property, but his higher duty is to represent in Wisdom(2467) even as a youth,
everything the personality of him from whom he inherits. It is doubtful whether
2466 Time passes. The son is born. In this section of the Surah the centre of
Zakariya had any worldly property. But he had character and virtue, as a man of
interest is Yahya, and the Instruction is now given to him. 'Keep fast hold of
God, and this he wanted to transmit to his heir as his most precious possession. It
Allah's revelation with all your might': for an unbelieving world had either
was almost the most precious possession of the posterity of Jacob. The people
200
corrupted or neglected it, and Yahya (John the Baptist) was to prepare the way for 2474 For anything that Allah wishes to create, He says "Be," and it is (Cf. 3:47).
Jesus, who was coming to renew and re-interpret it. There is no interval between His decree and its accomplishment, except such as
He imposes by His decree. Time may be only a projection of our own minds on
2467 Hukm, translated Wisdom, implies something more than Wisdom; it is the this world of relativity.
Wisdom or Judgement that is entitled to judge and command, as in the matter of
denouncing sin.
22.So she conceived him, and she retired with him to a
13. And piety (for all creatures) as from Us, and remote place.(2475)
purity:(2468) He was devout, 2475 The annunciation and the conception, we may suppose, took place in
Nazareth (of Galilee), say 65 miles north of Jerusalem . The delivery took place in
2468 John the Baptist did not live long. He was imprisoned by Herod, the tetrarch Bethlehem about 6 miles south of Jerusalem . It was a remote place, not only with
(provincial ruler under the Roman Empire ), whom he had reproved for his sins, reference to the distance of 71 miles, but because in Bethlehem itself the birth was
and eventually beheaded at the instigation of a woman with whom Herod was in an obscure corner under a palm tree, from which perhaps the babe was
infatuated. But even in his young life, he was granted (1) wisdom by Allah, for he afterwards removed to a manger in a stable.
boldly denounced sin: (2) gentle pity and love for all Allah's creatures, for he
moved among the humble and lowly, and despised "soft raiment": and (3) purity of
life, for he renounced the world and lived in the wilderness. All his work he did in
23. And the pains of childbirth drove her to the trunk of a
his youth. These things showed themselves in his conduct, for he was devout, palm-tree: She cried (in her anguish): "Ah! would that
showing love to Allah and to Allah's creatures, and more particularly to his parents I had died before this! would that I had been a thing
(for we are considering that aspect of his life): this was also shown by the fact that forgotten and out of sight!"(2476)
he never used violence, from an attitude of arrogance, nor entertained a spirit of
rebellion against divine Law. (R). 2476 She was but human, and suffered the pangs of an expectant mother, with no
one to attend to her. The circumstances being peculiar, she had gotten far away
14. And kind to his parents, and he was not overbearing from her people.
or rebellious.
24. But (a voice) cried to her from beneath the (palm-
15. So Peace on him the day he was born, the day that he tree): "Grieve not! for thy Lord hath provided a rivulet
dies, and the day that he will be raised up to life beneath thee;
(again)!(2469)
25. "And shake towards thyself the trunk of the palm-
2469 This is spoken as in the lifetime of Yahya. Peace and Allah's Blessings were tree: It will let fall fresh ripe dates upon thee.(2477)
on him when he was born; they continue when he is about to die an unjust death
at the hands of a tyrant; and they will be specially manifest at the Day of 2477 Unseen Providence had seen that she should not suffer from thirst or from
Judgement. hunger. The rivulet provided her with water also for ablutions.
16.Relate in the Book (the story of) Mary,(2470) when 26. "So eat and drink and cool (thine) eye.(2478) And if
she withdrew from her family to a place in the thou dost see any man, say, Í have vowed a fast to
East.(2471) ((Allah)) Most Gracious, and this day will I enter into
2470 Cf. the story of Mary as related in 3:42-51. Here the whole theme is
not talk with any human being´"(2479)
different: it is the personal side of the spiritual experiences of the worshippers of 2478 Cool thine eye. An idiom for "comfort thyself and be glad". The literal
Allah in relation to their families or environment. meaning should not, however, be lost sight of. She was to cool her eyes (perhaps
full of tears) with the fresh water of the rivulet and take comfort that a remarkable
2471 To a private eastern chamber, perhaps in the Temple . She went into
babe had been born to her. She was also to look around, and if any one came
privacy, from her people and from people in general, for prayer and devotion. It
near, was to decline all conversation. It was quite true: she was under a vow, and
was in this state of purity that the angel appeared to her in the shape of a man. She
could not talk to any one.
thought it was man. She was frightened, and adjured him not to invade her
privacy. 2479 She was to decline all conversation with man or woman, on the plea of a vow
to Allah. The "fast" here does not mean abstinence from eating or drinking. It
17.She placed a screen (to screen herself) from them; means abstinence from speaking to any human-being. (Eds.)
then We sent her our angel, and he appeared before
her as a man in all respects. 27. At length she brought the (babe) to her people,
carrying him (in her arms). They said: "O Mary! truly
18.She said: "I seek refuge from thee to ((Allah)) Most an amazing thing hast thou brought!(2480)
Gracious: (come not near) if thou dost fear Allah." 2480 The amazement of the people knew no bounds. In any case they were ready
to think the worst of her, as she disappeared from her kin for some time. But now
19. He said: "Nay, I am only a messenger from thy Lord, she comes, shamelessly parading a babe in her arms! How she had disgraced the
(to announce) to thee the gift of a holy son.(2472) house of Aaron, the fountain of priesthood! We may suppose that the scene took
place in the Temple in J erusalem , or in Nazareth (Cf. 4:156).
2472 Allah had destined her to be the mother of the Prophet Jesus Christ, and
now had come the time when this should be announced to her. 28."O sister of Aaron!(2481) Thy father was not a man
of evil, nor thy mother a woman unchaste!"
20.She said: "How shall I have a son, seeing that no
man has touched me, and I am not unchaste?" 2481 Aaron, the brother of Moses, was the first in the line of Israelite priesthood.
Mary and her cousin Elisabeth (mother of Yahya) came of a priestly family, and
21. He said: "So (it will be): Thy Lord saith, ´that is easy were therefore "sisters of Aaron' or daughters of Imran (who was Aaron's father).
See n. 375 to 3:35. Mary is reminded of her high lineage and the exceptional
for Me: and (We wish) to appoint him as a Sign unto morals of her father and mother. How, they said, she had fallen, and disgraced the
men and a Mercy from Us´:(2473) It is a matter (so) name of her progenitors!
decreed."(2474)
2473 The mission of Jesus is announced in two ways (1) he was to be a Sign to
29.But she pointed to the babe.(2482) They said: "How
men; his wonderful birth and wonderful life were to turn an ungodly world back to can we talk to one who is a child in the cradle?"
Allah: and (2) his mission was to bring solace and salvation to the repentant. This, 2482 What could Mary do! How could she explain? Would they, in their
in some way or other, is the case with all prophets of Allah, and it was pre- censorious mood, accept her explanation? All she could do was to point to the
eminently so in the case of the Prophet Muhammad. But the point here is that the child, who, she knew, was no ordinary child. And the child came to her rescue. By
Israelites, to whom Jesus was sent, were a hardened race, for whom the message a miracle he spoke, defended his mother, and preached-to an unbelieving
of Jesus was truly a gospel of Mercy. audience. See 3:46, and n. 388.
201
30.He said: "I am indeed a servant of Allah. He hath 39.But warn them of the Day of Distress,(2491) when
given me revelation and made me a prophet; the matter will be determined: for (behold,) they are
negligent and they do not believe!
31. "And He hath made me blessed wheresoever I be,
2491 Hasrah: Sighs, sighing, regrets, distress.
and hath enjoined on me Prayer and Charity as long as
I live;(2483) 40.It is We Who will inherit(2492) the earth, and all
2483 There is a parallelism throughout the accounts of Jesus and Yahya, with beings thereon: to Us will they all be returned.
some variations. Both the parallelisms and the variations are interesting. For
instance Jesus declares at the very outset that he is a servant of Allah, thus 2492 Cf. 3:180, n. 485; 15:23 n. 1964. Material property passes from one to
negativing the false notion that he was Allah or the son of Allah, The greatness of another: when one dies another inherits it. Allah gives life and death, and all that
Yahya is described in 19:12-13 in terms that are not applied to Jesus, but the survives after physical death goes back to Allah, the original source of all things
verses 19:14-15 as applied to Yahya are in almost identical terms with those (see also 19:20).
applied to Jesus here (19:32-33). Devotion in Prayer and Charity is a good
description of the Church of Christ at its best, and pity, purity, and devotion in 41. (Also mention in the Book (the story of) Abraham: He
Yahya are a good description of the ways leading to Prayer and Charity, just as was a man of Truth, a prophet.
John led to Jesus.
32."(He) hath made me kind to my mother, and not

42.Behold, he said to his father:(2493) "O my father!
why worship that which heareth not and seeth not,
overbearing or miserable;(2484)
and can profit thee nothing?
2484 Overbearing violence is not only unjust and harmful to those on whom it is
2493 The reference to Abraham here is in relation to his tender solicitude for his
practised; it is perhaps even more harmful to the person who practises it, for his
father, who had not received the light of Unity, and to whom Abraham wanted to
soul becomes turbid, unsettled, and ultimately unhappy and wretched-the state of
be a guide and friend.
those in Hell. Here the negative qualities are "not overbearing or miserable". As
applied to John they were "not overbearing or rebellious." John bore his
punishment from the State without any protest or drawing back. 43."O my father! to me hath come knowledge which
hath not reached thee:(2494) so follow me: I will
33. "So peace is on me the day I was born, the day that I guide thee to a way that is even and straight.(2495)
die, and the day that I shall be raised up to life 2494 Some are more receptive to Light than others. It is their duty and privilege to
(again)"!(2485) guide and point to the right Way.
2485 Cf. 19:15, and n 2469. Christ was not crucified (4:157). (R). 2495 Sawiyan —right, smooth, even; complete, perfect; hence the derived
meanings; in 19:10, 'in full possession of all the physical senses'; in that context,
34. Such (was) Jesus the son of Mary: (it is) a statement 'not dumb': in 19:17, when the angel appears in the form of a man, 'completely
of truth, about which they (vainly) dispute.(2486) like' a man, a man 'in all respects.'
2486 The disputations about the nature of Jesus Christ were vain, but also 44."O my father! serve not Satan: for Satan is a rebel
persistent and sanguinary. The modern Christian churches have thrown them into
the background, but they would do well to abandon irrational dogmas altogether. against ((Allah)) Most Gracious.(2496)
2496 The rebellion is all the more heinous and inexcusable, considering that
35. It is not befitting to (the majesty of) Allah that He Allah is Most Just, Most Merciful, Most Gracious.
should beget a son. Glory be to Him! when He
determines a matter, He only says to it, "Be", and it 45. "Omy father! I fear lest a Penalty afflict thee(2497)
is.(2487) from ((Allah)) Most Gracious, so that thou become to
Satan a friend."
2487 Begetting a son is a physical act depending on the needs of men's animal
nature. Allah Most High is independent of all needs, and it is derogatory to Him 2497 To entertain a feeling of friendliness, instead of aversion, to Evil, is in itself a
to attribute such an act to Him. It is merely a relic of pagan and anthropomorphic degradation of our nature, a Penalty which Allah imposes on our deliberate
materialist superstitions. rejection of the Truth. And the friendliness to Evil also implies the sharing of the
outlawry of Evil.
36. Verily
Allah is my Lord and your Lord: Him therefore
serve ye: this is a Way that is straight.(2488) 46. (The father) replied: "Dost thou hate my gods, O
Abraham? If thou forbear not, I will indeed stone
2488 As opposed to the crooked superstitions which take refuge in all sorts of
metaphysical sophistries to prove three in one and one in three. In the Qur'an thee: Now get away from me for a good long
there is no crookedness (18:1). Christ's teaching was simple, like his life, but the while!"(2498)
Christians have made it crooked.
2498 Note the gentle persuasive tone of Abraham in his speeches in 19:42-45 (for
we may suppose those sentences to sum up a long course of arguments) and in
37.But the sects differ among themselves: and woe to 19:47-48, contrasted with the brusque and repellent tone of the father's reply in
the unbelievers because of the (coming) this verse. The one was the outcome of the true Light which had come to
Judgment(2489) of a Momentous Day! Abraham from Allah, as the other was the outcome of Pagan arrogance and the
worship of brute force. The spiritual lesson from this episode of Abraham's life
2489 Judgement the word in the original is Mashhad , which implies many things: may be stated in four propositions: (l) the pious son is dutiful to his father and
(1) the time or place where evidence is taken, as in a Court of Judgement; (2) the wishes him well in all things, material and spiritual; (2) if the father refuses Allah's
time or place where people are produced (to be judged); and (3) the occasion for Light, the son will do his utmost to bring such Light to the father; (3) having
such production for the taking of evidence. A very expressive phrase for the Day received the Light, the son will never renounce that Light, even if he has to forfeit
of Judgement. his father's love and renounce his home; (4) even if the father repels him and turns
him out, his answer will be a soft answer, full of love and forgiveness on the one
38. How plainly will they see and hear, the Day that they hand, but firmness on behalf of Truth on the other.
will appear before Us! but the unjust today are in
error manifest!(2490)
47.Abraham said: "Peace be on thee: I will pray to my
Lord for thy forgiveness:(2499) for He is to me Most
2490 Cf. 50:20-35, and that whole passage, where the Resurrection is described. Gracious.
(R).
2499 Cf. 9:114, where this promise of Abraham to pray for his father is referred
to, and its limitations pointed out.
202
for it, and never flinched from his promise, until the sacrifice was redeemed by
48."And I will turn away from you (all) and from those the substitution of a ram under Allah's commands. He was the fountainhead of
whom ye invoke besides Allah. I will call on my Lord: the Arabian Ummah, and in his posterity came the Prophet of Allah. The
perhaps, by my prayer to my Lord, I shall be not Ummah and the Book of Islam reflect back the prophethood on Isma'il.
unblest."(2500)
55.He used to enjoin on his people Prayer and Charity,
2500 Abraham left his father and the home of his fathers ( Ur of the Chaldees)
and never returned. He left because he was turned out, and because it was not and he was most acceptable in the sight of his
possible for him to make any compromise with what was false in religion. In Lord.(2507)
return for abuse, he spoke gentle words. And he expressed his fervent hope that at
2507 An acceptable sacrifice: see last note.
least he (Abraham) would have Allah's blessing in reply to his prayers. Here was a
prefigurement of another Hijrah many centuries later! In both cases the prayer
was abundantly fulfilled. 56. Also mention in the Book the case of Idris:(2508) He
was a man of truth (and sincerity), (and) a prophet:
49. When he had turned away from them and from those 2508 Idris is mentioned twice in the Qur'an, viz.: here and in 21:85, where he is
whom they worshipped besides Allah, We bestowed mentioned among those who patiently preserved. His identification with the
on him Isaac and Jacob, and each one of them We Biblical Enoch, who "walked with God" (Gen. 5:21-24), may or may not be
made a prophet.(2501) correct. Nor are we justified in interpreting verse 57 here as meaning the same
thing as in Gen. 5:24 ("God took him"), that he was taken up without passing
2501 Isaac and Isaac's son Jacob are mentioned here as carrying on one line of through the portals of death. All we are told is that he was a man of truth and
Abraham's traditions. The other line was carried on by Ismail, who is mentioned sincerity, and a prophet, and that he had a high position among his people. It is
independently five verses lower down, as his line got special honour in the Holy this point which brings him in the series of men just mentioned: he kept himself in
Prophet of Islam. That is why his mention conies after that of Moses Cf. 21:72. touch with his people, and was honoured among them. Spiritual progress need
not cut us off from our people, for we have to help and guide them. He kept to
50. And We bestowed of Our Mercy on them, and We truth and piety in the highest station.
granted them lofty honour on the tongue(2502) of
truth. 57. And We raised him to a lofty station.
2502 Abraham and his son and grandson Isaac and Jacob, and their line, 58. Those were some of the prophets on whom Allah did
maintained the banner of Allah's spiritual truth for many generations, and they
won deservedly high praise—the praise of truth—on the tongues of men. Abraham
bestow His Grace,- of the posterity of Adam, and of
prayed that he should be praised by the tongue of truth among men to come in those who We carried (in the Ark) with Noah, and of
later ages: 26:84. Ordinary praise may mean nothing: it may be due to self-flattery the posterity of Abraham(2509) and Israel of those
on the part of others or artful management by the person praised. Praise on the whom We guided and chose. Whenever the Signs of
tongue of sincere truth is praise indeed! ((Allah)) Most Gracious were rehearsed to
them,(2510) they would fall down in prostrate
51. Also mention in the Book (the story of) Moses: for he adoration and in tears.
was specially chosen, and he was a messenger (and) a
prophet.(2503) 2509 The earlier generations are grouped into three epochs from a spiritual point
of view: (1) from Adam to Noah, (2) from Noah to Abraham, and (3) from
2503 Moses was (1) especially chosen, and therefore prepared and instructed in Abraham to an indefinite time, say to the time when the Message of Allah was
all the wisdom of the Egyptians, in order that he might free his people from corrupted and the need arose for the final Messenger of Unity and Truth. Israel is
Egyptian bondage; there may also be a reference to Moses's title of Katim Allah, another name for Jacob.
the one to whom Allah spoke without the intervention of angels: see 4:164, and n.
670); (2) he was a prophet (nabi), in that he received inspiration; and (3) he was a 2510 The original is in the Aorist tense, implying that the "Posterity" alluded to
messenger (rasul) in that he had a Book of Revelation, and an Ummah or includes not only the messengers but their worthy followers who are true to Allah
organised Community, for which he instituted laws. (R). and uphold His standard.
52.And we called him from the right side(2504) of 59. But after them there followed a posterity who missed
Mount (Sinai), and made him draw near to Us, for prayers and followed after lusts soon, then, will they
mystic (converse). face Destruction,-(2511)
2504 The incident here I think refers to the incidents described more fully in 2511 This selfish godless posterity gains the upper hand at certain times but, even
20:9-36; a reference may also be made to Exod. 3:1-18 and 4:1-17. The time is then there is always a minority who see the error of their ways, repent and believe,
when Moses (with his family) was travelling and grazing the flocks of his father-in- and live righteous lives. They are not penalised in the Hereafter because they were
law Jethro, just before he got his commission from Allah. The place is somewhere associated with the ungodly in time. They reap the full reward of their faith and
near Mount Sinai (Jabal Musa). Moses sees a Fire in the distance, but when he righteousness.
goes there, he hears a voice that tells him it is sacred ground. Allah asked him to
put off his shoes and to draw near, and when he went near, great mysteries were 60. Except those who repent and believe, and work
revealed to him. He was given his commission, and his brother Aaron was given to righteousness: for these will enter the Garden and will
him to go with him and aid him. It is after that that he and Aaron went and faced
Pharaoh in Egypt , as narrated in 7:103-144, etc. The right side of the mountain not be wronged in the least,-
may mean that Moses heard the voice from the right side of the mountain as he
faced it: or it may have the figurative meaning of "right" in Arabic, i.e., the side 61. Gardens of Eternity, those which ((Allah)) Most
which was blessed or sacred ground (see also 20:80). (R) Gracious has promised to His servants in the Unseen:
for His promise must (necessarily) come to pass.
53. And, out of Our Mercy,(2505) We gave him his
brother Aaron, (also) a prophet. 62. They willnot there hear any vain discourse, but only
2505 Moses was diffident, and reluctant to go to Pharaoh as he had an salutations of Peace:(2512) And they will have therein
impediment in his tongue, and he asked that his brother Aaron should be their sustenance,(2513) morning and evening.
associated with him in his mission. Allah in His Mercy granted his request: 20:25-
2512 Salam, translated "Peace", has a much wider signification. It includes (1) a
36.
sense of security and permanence, which is unknown in this life; (2) soundness,
freedom from defects, perfection, as in the word salim: (3) preservation, salvation,
54.Also mention in the Book (the story of) Ismaíl: He deliverance, as in the word sallama; (4) salutation, accord with those around us; (5)
was (strictly) true to what he promised,(2506) and he resignation, in the sense that we are satisfied and not discontented; besides (6) the
was a messenger (and) a prophet. ordinary meaning of Peace, i.e., freedom from any jarring element. All these
shades of meaning are implied in the word Islam, (R).
2506 Isma'il was Dhadih Allah, i.e., the chosen sacrifice of Allah in Muslim
tradition. When Abraham told him of the sacrifice, he voluntarily offered himself
203
2513 Rizq: literally sustenance or means of subsistence, the term covers all the
means of perfect satisfaction of the body and soul. Morning and evening i.e., early
73. When Our Clear Signs are rehearsed to them, the
and late, all the time, always. (R). Unbelievers say to those who believe, "Which of the
two sides is best in point of position? Which makes
63.Such is the Garden which We give as an inheritance the best show in council?"(2519)
to those of Our servants who guard against Evil. 2519 The Unbelievers may, for a time, make a better show in worldly position, or
in people's assemblages where things are judged by the counting of heads. But
64. (The angels say:)(2514) "We descend not but by Truth must prevail even in this world, and ultimately the positions must be
command of thy Lord: to Him belongeth what is before reversed.
us and what is behind us, and what is between: and
thy Lord never doth forget,- 74.But how many (countless) generations before them
have we destroyed, who were even better in
2514 We are apt to be impatient of the evils we see around us. We may give of
our best service to Allah, and yet see no results. In our human short-sightedness
equipment and in glitter to the eye?
we may complain within ourselves. But we must not be impatient. The angels of
Grace come not haphazardly, but by command of Allah according to His 75.Say: "If any men go astray, ((Allah)) Most Gracious
Universal Will and Purpose. Allah does not forget. If things are delayed, it is in extends (the rope) to them, until, when they see the
accordance with a wise providence, which cares for all. Our plain duty is to be warning of Allah (being fulfilled) - either in
patient and constant in His service. (R).
punishment(2520) or in (the approach of) the Hour,-
they will at length realise who is worst in position,
65. "Lord of the heavens and of the earth, and of all that and (who) weakest in forces!
is between them; so worship Him, and be constant
and patient in His worship: knowest thou of any who 2520 Allah's wanting is that every evil deed must have its punishment, and that
is worthy of the same Name as He?"(2515) there will be a Hereafter, the day of Judgement, or the Hour, as it is frequently
called. The punishment of evil often begins in this very life. For instance, over-
2515 The more we taste of the truth and mystery of life, the more do we realise indulgence and excesses of all kinds bring on their Nemesis quite soon in this very
that there is no one to be mentioned in the same breath as Allah. He is above all life. But some subtler forms of selfishness and sin will be punished—as every evil
names. But when we think of His beautiful qualities, and picture them to will be punished—in its own good time, as the Hour approaches. In either case,
ourselves by names which give us some ideas of Him, we can search the whole the arrogant boasting sinners will realise that their taunt— who is best in position
wide world of our imagination, and we shall not find another to be compared with and in forces? (19:73)—is turned against themselves.
Him in name or quality. He is the One: praise be to Him!
76. "And Allah doth advance in guidance those who seek
66.Man says: "What! When I am dead, shall I then be guidance: and the things that endure, Good Deeds, are
raised up alive?" best in the sight of thy Lord, as rewards, and best in
respect of (their) eventual returns."(2521)
67.But does not man call to mind that We created him
2521 These lines are the same as in 18:46 (second clause), (where see n. 2387),
before out of nothing? except that the word maradda (eventual returns) is here subsituted for amal
(hope). The meaning is practically the same: but "hope" is more appropriate in the
68. So, by thy Lord, without doubt, We shall gather them passage dealing with this world's goods, and "eventual returns" in the passage
together, and (also) the Evil Ones (with them);(2516) dealing with sinner's specific investments and commitments in worldly position
then shall We bring them forth on their knees round and organised cliques.
about Hell;(2517)
77.Hast thou then seen the (sort of) man who rejects
2516 The disbelief in a future state is not merely a philosophic doubt, but a Our Signs, yet says: "I shall certainly be given wealth
warped will, a disingenuous obstinacy in face of our inner spiritual instincts and
experiences. We were nothing before. Cannot the same Allah who created us out and children?"(2522)
of nothing also continue our personality? But if we refuse to accept His light and 2522 Besides the man who boasts of wealth and power in actual possession, there
guidance, our state will grow worse and worse. We shall be deprived of His grace. is a type of man who boasts of getting them in the future and builds his worldly
We shall be herded with the Evil Ones. In utter humiliation we shall be faced with hopes thereon. Is he sure? He denies Allah, and His goodness and Mercy. But all
all the consequences of our refusal of Truth. good is in the hands of Allah. Can such a man then bind Allah to bless him when
he rejects faith in Allah? Or does he pretend that he has penetrated the mysteries
2517 Round about Hell: There are many ways leading to evil, and people get to it
of the future? For no man can tell what the future holds for him.
from all round. Hence the mention of the seven Gates of Hell: see 15:44, and n.
1977. (R).
78.Has he penetrated to the Unseen, or has he taken a
69.Then shall We certainly drag out from every sect all contract with ((Allah)) Most Gracious?
those who were worst in obstinate rebellion against
((Allah)) Most Gracious. 79. Nay! We shall record what he says, and We shall add
and add to his punishment.(2523)
70.And certainly We know best those who are most 2523 Such a man deserves double punishment-for rejecting Allah, and for his
worthy of being burned therein. blasphemies with His Holy Name.
71.Not one of you but will(2518) pass over it: this is, 80.To Us shall return(2524) all that he talks of and he
with thy Lord, a Decree which must be accomplished. shall appear before Us bare and alone.
2518 Three interpretations are possible: (1) The general interpretation is that 2524 Literally, "We shall inherit", Cf. 19:40 and n. 2492. Even if the man had
every soul must pass through or by or over the Fire. Those who have had Taqwa property and power, it must go back to the source of all things, and the man must
(see n. 26 to 2:2) will be saved by Allah's Mercy, while unrepentant sinners will appear before the Judgement Seat, alone and unaccompanied, stripped of all the
suffer the torments in ignominy. (2) If we refer (he pronoun "you" to those "in things from which he expected so much!
obstinate rebellion" in verse 69 above, both leaders and followers in sin, this verse
only applies to the wicked. (3) Some refer this verse to the Bridge over Hell, the
Bridge Sirat, over which all must pass to their final Destiny. This Bridge is not
81.And they have taken (for worship) gods other than
mentioned in the Qur'an. (R). Allah, to give them power and glory!(2525)
2525 'Izza = exalted rank, power, might, the ability to impose one's will or to carry
72.But We shall save those who guarded against evil, out one's will.
and We shall leave the wrong-doers therein,
(humbled) to their knees.
204
82.Instead, they shall reject their worship, and become 91.That they should invoke a son for ((Allah)) Most
adversaries against them.(2526) Gracious.
2526 Cf 10:28-30, where the idols deny that they knew anything of their worship,
and leave their worshippers in the lurch; and 5:116, where Jesus denies that he
92.For it is not consonant with the majesty of ((Allah))
asked for worship, and leaves his false worshippers to the punishment or the Most Gracious that He should beget a son.(2530)
mercy of Allah.
2530 This basic principle was laid down early in the argument (19:35). It was
illustrated by a reference to the personal history of many messengers, including
83. Seest thou not that We have set the Evil Ones on Jesus himself, who behaved justly as men to their kith and kin and humbly served
against the unbelievers, to incite them with Allah. The evil results of such superstitions were pointed out in the case of many
fury?(2527) previous generations which went to their ruin by dishonouring Allah. And the
argument is now rounded off towards the close of the Surah.
2527 Under the laws instituted by Allah, when evil reaches a certain stage of
rebellion and defiance, it is left to gather momentum and to rush with fury to its 93.Not one of the beings in the heavens and the earth
own destruction. It is given a certain amount of respite, as a last chance: but failing
repentance, its days are numbered. The godly therefore should not worry but must come to ((Allah)) Most Gracious as a
themselves over the apparent worldly success of evil, but should get on with their servant.
own duties in a spirit of trust in Allah.
94.He does take an account of them (all), and hath
84. So make no haste against them, for We but count out numbered them (all) exactly.(2531)
to them a (limited) number (of days).
2531 Allah has no sons or favourites or parasites, such as we associate with human
beings. On the other hand every creature of His gets His love, and His cherishing
85.The day We shall gather the righteous to ((Allah)) care. Every one of them, however humble, is individually marked before His
Most Gracious, like a band presented before a king for Throne of Justice and Mercy, and will stand before Him on his own deserts.
honours,
95. And everyone of them will come to Him singly on the
86.And We shall drive the sinners to Hell, like thirsty Day of Judgment.
cattle driven down to water,-(2528)
2528 Note the contrast between the saved and the doomed. The one march with
96. On those who believe and work deeds of
dignity like honoured ones before a king, and the other rush in anguish to their righteousness, will (Allah) Most Gracious bestow
punishment like a herd of cattle driven down by thirst to their watering place. love.(2532)
Note the metaphor of the water. They rush madly for water but are plunged into
the Fire! 2532 His own love, and the love for man's fellow creatures, in the world and in the
Hereafter. Goodness breeds love and peace, and sin breeds hatred and
contention.
87. None shall have the power of intercession, but such a
one as has received permission (or promise) from 97.So have We made the (Qurán) easy in thine own
((Allah)) Most Gracious. tongue, that with it thou mayest give Glad Tidings to
the righteous, and warnings to people given to
88.They say: "((Allah)) Most Gracious has begotten a
contention.
son!"
98. But how many (countless) generations before
89. Indeed ye have put forth a thing most
them(2533) have We destroyed? Canst thou find a
monstrous!(2529) single one of them (now) or hear (so much as) a
2529 The belief in Allah begetting a son is not a question of words or of whisper of them?
speculative thought. It is a stupendous blasphemy against Allah. It lowers Allah to
the level of an animal. If combined with the doctrine of vicarious atonement, it 2533 Cf. 19:74, from which this sentence is brought up as a reminiscence, showing
amounts to a negation of Allah's justice and man's personal responsibility. It is the progress of sin, the Guidance which Allah gives to the good, the degradation of
destructive of all moral and spiritual order, and is condemned in the strongest blasphemy, the respite granted, and the final End, when personal responsibility
possible terms. will be enforced.
90.At it the skies are ready to burst, the earth to split

asunder, and the mountains to fall down in utter ruin,
20. Ta Ha
In the name of Allah, Most 2534 For an explanation see the Introduction to this Surah. If the meaning is "O
man!", that is itself a mystic meaning, as explained, but the letters form a word and
Gracious, Most Merciful. would not be classified strictly as Abbreviated Letters: see n. 25 to 2:1. This,
however, is a question of classification and does not affect the meaning. This is
conjectural, and no one can be dogmatic about it.
1. Ta-Ha.(2534)
205
point. Moses, when he grew up, left the palace of Pharaoh and went to the
2. We have not sent down the Qurán to thee to be (an Midianite people, in the Sinai peninsula . He married among them, and was now
occasion) for thy distress,(2535) travelling with his family and his flocks, when he was called to his mission by
Allah. He went to look for a fire for comfort and guidance. He found a higher and
2535 Allah's revelation may cause some human trouble for two reasons: (1) it holier comfort and guidance. The whole passage is full of portent meaning, which
checks man's selfishness and narrowness of view, and (2) it annoys the wicked and is reflected in the short rhymed verses in the original. (R).
causes them to jeer and persecute. These are mere incidental things, due to man's
own shortcomings. As far as the trouble is concerned, the revelation is meant to
give a warning, so that persecutors may be reclaimed, (and of course for men of 11. But when he came to the fire, a voice was heard: "O
faith it is comfort and consolation, though that point does not arise in this Moses!
context).
12. "Verily I am thy Lord! therefore (in My
3. But only as an admonition to those who fear presence)(2543) put off thy shoes: thou art in the
((Allah)),- sacred valley Tuwa.(2544)
4. A revelation from Him Who created the earth and the 2543 The shoes are to be put off as a mark of respect. Moses was now to put away
his mere worldly interests, and anything of mere worldly utility, he having been
heavens on high. chosen by Allah, the Most High. (R).
5. ((Allah)) Most Gracious(2536) is firmly established on 2544 This was the valley just below Mount Sinai , where subsequently he was to
receive the Law. In the parallel mystic meaning, we are selected by trials in this
the throne (of authority).
humble life, whose valley is just as sacred and receives Allah's glory just as much as
2536 Cf. 10:3, n. 1386. If things seem to be wrong in our imperfect vision on this the heights of the Mount Turif we but have the insights to perceive it.
earth, we must remember that Allah, Who encompasses all Creation and sits on
the throne of Grace and Mercy, is in command, and our Faith tells us that all must 13."I have chosen thee: listen, then, to the inspiration
be right. Allah's authority is not like an authority on earth, which may be (sent to thee).
questioned, or which may not last. His authority is "firmly established".
6. To Him belongs what is in the heavens and on earth,

14."Verily, I am Allah. There is no god but I: So serve
thou Me (only), and establish regular prayer for
and all between them, and all beneath the soil.(2537)
celebrating My praise.
2537 An exhaustive definition of everything we can conceive of—what is in the
heavens, on the earth. or between, or within the bowls of the earth. 15."Verily the Hour is coming -(2545) My design is to
keep it hidden -(2546) for every soul to receive its
7. If thou pronounce the word aloud, (it is no matter): reward by the measure of its Endeavour.
for verily He knoweth what is secret and what is yet
more hidden.(2538) 2545 The first need is to mend our lives and worship and serve Allah, as in the
last verse. The next is to realise the meaning of the Hereafter, when every soul will
2538 There are two implications. (1) Whatever you profess, or say aloud, gives no get the meed of its conduct in this life.
information to Allah: He knows not only what is secret and perhaps unknown to
others, but what people take special care to conceal. (2) It docs you no good to 2546 Ukhfi may mean either "keep it hidden", or "make it manifest", and the
make insincere professions: your hidden motives are known to Him, Who alone Commentators have taken, some one meaning and some the other. If the first is
matters. (3) If you read the Word of Allah, or if you pray to Allah, it is not taken, it means that the exact hour or day when the Judgement comes is hidden
necessary to raise your voice: in either case, Allah will judge you by your inner from man; if the second, it means that the fact of the Judgement to come is made
thoughts which are like an open book to Him. known, that man may remember and take warning. I think that both meanings are
implied. (R).
8. Allah. there is no god but He! To Him belong the most 16. "Therefore let not such as believe not therein but
Beautiful Names.(2539)
follow their own lusts, divert thee therefrom,(2547)
2539 Cf. 17:110 and n. 2322. Allah is all-in-all, and the most beautiful things we lest thou perish!"..
can think of arc referable to Him. His names refer to His attributes which arc like
titles of Honour and Glory. (R). 2547 Moses had yet to meet the formidable opposition of the arrogant Pharaoh
and his proud Egyptians, and later, the rebellion of his own people. In receiving
his commission, he is warned of both dangers. This relates to man's own soul:
9. Has the story of Moses(2540) reached thee? when once the light reaches him let him hold fast to it, lest he perish. He will be
2540 The story of Moses in its different incidents is told in many places in the beset with dangers of all kinds around him: the worst will be the danger of
Qur'an, and in each case the phase most appropriate in the context is referred to unbelieving people who seem to thrive on their selfishness and in following their
or emphasised. In 2:49-61, it was a phase from the religious history of mankind; in own vain desires! (R).
7:103-162, it was a phase from the story of the 'Ummah (or nation) of Israel, and
the story was continued to the times after Moses; in 17:101-103, we have a picture 17. "And what is that in the right hand, O Moses?"
of the decline of a soul in the arrogance of Pharaoh; here, in 20:9-24, we have a
picture of the rise of a soul in the commission given to Moses from Allah; in
20:25-36, we have his spiritual relationship with his brother Aaron; in 20:37-40, we
18.He said, "It is(2548) my rod: on it I lean; with it I
have his spiritual relation with his mother and sister, and his upbringing; in 20:41- beat down fodder for my flocks; and in it I find other
76, we have his spiritual combat with Pharaoh; and in 20:77-98, we have his uses."
spiritual combat with his own people, the Israelites. For other incidents, consult
the Index. 2548 Now comes the miracle of the rod. First of all, the attention of Moses
himself is drawn to it, and he thinks of the ordinary uses to which he puts it in his
daily life. (R).
10. Behold, he saw a fire:(2541) So he said to his family,
"Tarry ye; I perceive a fire; perhaps I can bring you 19. ((Allah)) said, "Throw it, O Moses!"
some burning brand therefrom, or find some guidance
at the fire."(2542) 20.He threw it, and behold! It was a snake, active in
2541 A fire. It appeared like an ordinary fire, which always betokens the presence motion.(2549)
of men in a desert or a lonely place. Moses made for it alone, to fetch the
2549 Cf. 7:107, where a different word (thu'ban is used for "snake", and the
wherewithal for making a fire for his family, and perhaps to find some direction as
qualifying adjective is "plain (for all to see)". The scene there is before Pharaoh
to the way, from the people he should meet there. But it was not an ordinary fire.
and his magicians and people: the object is to show the hollowness of their magic
It was a Burning Bush; a Sign of the Glory of Allah.
by a miracle: the rod appears before them as a long and creeping, writhing
2542 The spiritual history of Moses begins here. It was his spiritual birth. His serpent. Here there is a symbol to present Allah's Mystery to Moses's mind and
physical life, infancy, and upbringing are referred to later on, to illustrate another understanding: the rod becomes a Hayy (a live snake), and its active motion is
206
what is most to be impressed on the mind of Moses, for there were no other
spectators. So the highest spiritual mysteries can be grasped, with Allah's gift of
37. "And indeed We conferred a favour on thee another
insight, from the most ordinary things of daily use. Once they are grasped, there is time (before).
no question of fear. They really are the virtues of this life lifted up to the glorious
spiritual plane. 38. "Behold! We sent(2557) to thy mother, by
inspiration, the message:
21. ((Allah)) said, "Seize it, and fear not: We shall return
2557 The story is not told, but only those salient points recapitulated which bear
it at once to its former condition"..
on the spiritual upbringing" and work of Moses. Long after the age of Joseph, who
had been a Wazir to one of the kings, there came on the throne of Egypt a
22. "Now draw thy hand(2550) close to thy side: It shall Pharaoh who hated the Israelites and wanted them annihilated. He ordered
come forth white (and shining), without harm (or Israelite male children to be killed when they were born. Moses's mother hid him
stain),- as another Sign,- for a time, but when further concealment was impossible, a thought crossed her
mind that she should put her child into a chest and send the chest floating down
2550 The second of the greater Miracles shown to Moses was the "White (shining) the Nile . This was not merely a foolish fancy of hers. It was Allah's Plan to bring
Hand". Ordinarily, when the skin becomes white, it is a sign of disease, leprosy or up Moses in all the learning of the Egyptians, in order that that learning itself
something loathsome. Here there was no question of disease: on the contrary, the should be used to expose what was wrong in it and to advance the glory of Allah.
hand was glorified, and it shone as with a divine light. Such a miracle was beyond The chest was floated into the river Nile . It flowed on into a stream that passed
Egyptian or human magic (Cf. 27:12 and 28:32). (R). through Pharaoh's Garden, It was picked up by Pharaoh's people and the child
was adopted by Pharaoh's wife. See 28:4-13.
23."In order that We may show thee (two) of our
Greater Signs. 39. "´Throw (the child) into the chest, and throw (the
chest) into the river: the river will cast him up on the
24. "Go thou to Pharaoh,(2551) for he has indeed bank, and he will be taken up by one who is an enemy
transgressed all bounds." to Me and an enemy to him´:(2558) But I cast (the
garment of) love over thee from Me:(2559) and (this)
2551 Moses, having been spiritually prepared now gets his definite commission to
go to Pharaoh and point out the error of his ways. So inordinate was Pharaoh's in order that thou mayest be reared under Mine
vanity that he had it in his mind to say: "I am your Lord Most High!" (79:24). eye.(2560)
2558 Pharaoh was an enemy to Allah, because he was puffed up and he
25. (Moses) said: "O my Lord! expand me my blasphemed, claiming to be God himself. He was an enemy to the child Moses,
breast;(2552) because he hated the Israelites and wanted to have their male children killed; also
because Moses stood for Allah's revelation to come.
2552 The breast is reputed to be the seat of knowledge and affections. The gift of
the highest spiritual insight is what he prays for first. Cf. 94:1. This was the most 2559 Allah made the child comely and lovable, and he attracted the love of the
urgent in point of time. There are three other things he also asks for: viz., (1) people who, on general grounds, would have killed him.
Allah's help in his task, which at first appears difficult to him; (2) the gift of
eloquence, and the removal of the impediment from his speech; and (3) the 2560 See n. 2558 above. By making the child Moses so attractive as to be adopted
counsel and constant attendance with him of his brother Aaron, whom he loved into Pharaoh's household, not only was Moses brought up in the best way possible
and trusted, for he would otherwise be alone among the Egyptians. from an earthly point of view, but Allah's special Providence looked after him in
bringing his mother to him, as stated in the next verse, and thus nourishing him on
his mother's milk and keeping in touch, in his inner growth, with the feelings and
26. "Ease my task for me; sentiments of his people, the Israelites.
27. "And remove the impediment(2553) from my speech, 40. "Behold! thy sister goeth forth and saith, ´shall I
2553 Literally, "Loosen a knot from my tongue". show you one who will nurse and rear the
(child)?´(2561) So We brought thee back to thy
28. "So they may understand what I say: mother, that her eye(2562) might be cooled and she
should not grieve. Then thou didst slay(2563) a man,
29. "And give me a Minister from my family, but We saved thee from trouble, and We tried thee in
various ways. Then didst thou tarry a number of years
30. "Aaron, my brother; with the people of Midian.(2564) Then didst thou
come hither as ordained, O Moses!
31. "Add to my strength(2554) through him,
2561 We may suppose that the anxious mother, after the child was floated on the
2554 Literally, "Strengthen my back with him". A man's strength lies in his back water, sent the child's sister to follow the chest from the bank and see where and
and backbone so that he can stand erect and boldly face his tasks. by whom it was picked up. When it was picked up by Pharaoh's own family and
they seemed to love the child, she appeared like a stranger before them, and said,
32. "And make him share my task: "Shall I search out a good wet nurse for the child, that she may rear the child you
are going to adopt?" That was exactly what they wanted. She ran home and told
her mother. The mother was delighted to come and fold the infant in her arms
33. "That we may celebrate(2555) Thy praise without again and feed it at her own breast, and all openly and without any concealment.
stint,
2562 The mother's eyes had, we may imagine, been sore with scalding tears at the
2555 The requests that Moses makes are inspired, not by earthly but by spiritual separation from her baby. Now they were cooled: a phrase meaning that her heart
motives. The motive, expressed in the most general terms, is to glorify Allah, not was comforted.
in an occasional way, but systematically and continuously, "without stint." The
clauses in this verse and the next, taken together, govern all the requests he makes, 2563 Years passed. The child grew up. In outward learning he was of the house of
from verse 25 to verse 32. Pharaoh. In his inner soul and sympathy he was of Israel . One day, he went to
the Israelite colony and saw all the Egyptian oppression Under which Israel
laboured. He saw an Egyptian smiting an Israelite, apparently with impunity.
34. "And remember Thee without stint: Moses felt brotherly sympathy ard smote the Egyptian. He did not intend to kill
him, but in fact the Egyptian died of the blow. When this became known, his
35. "For Thou art He that (ever) regardeth us."(2556) position in Pharaoh's household became impossible. So he fled out of Egypt , and
was only saved by Allah's grace. He fled to the Sinai Peninsula , to the land of the
2556 The celebration of Allah's praise and remembrance is one form of showing Midianites, and had various adventures. He marries one of the daughters of the
gratitude on the part of Moses for the Grace which Allah had bestowed upon him. Midianite chief, and lived with the Midianites for many years, as an Egyptian
stranger. He had many trials and temptations, but he retained his integrity of
36. ((Allah)) said: "Granted is thy prayer, O Moses!" character.
207
2564 See last note. After many years spent in a quiet life, grazing his father-in-law's
flocks, he came one day to the valley of Tuwa underneath the great mountain
49. (When this message was delivered), (Pharaoh) said:
mass of Sinai, called Tur (in Arabic). The peak on the Arabian side (where Moses "Who, then, O Moses, is the Lord(2572) of you two?"
was) was called Horeb by the Hebrews. Then was fulfilled Allah's Plan: he saw the
fire in the distance, and when he went up, he was addressed by Allah and chosen 2572 Notice how subtly Pharaoh rejects the implication in Moses's speech, in
to be Allah's Messenger for that age. which Moses had referred to "thy Lord" (verse 47). Pharaoh implicitly repudiates
the suggestion that the Allah who had sent Moses and Aaron could possibly be
Pharaoh's Lord. He asks insolently, "Who is this Lord of yours, of Whom ye
41. "And I have prepared thee for Myself (for service)".. speak as having sent you?"
42. "Go, thou and thy brother.(2565) With My Signs, and 50. He said:"Our Lord is He Who gave to each (created)
slacken not, either of you, in keeping Me in thing its form and nature, and further, gave (it)
remembrance. guidance."(2573)
2565 We may suppose that Moses had fled alone to the land of Midian , and that 2573 The answer of Moses is straightforward, dignified, and illuminating. He will
he had now come alone (with his family but not with his brother) to Tuwa, as not dispute about "my Lord" or "your Lord", the God of Israel, or the God of
described in n. 2542 above. When he was honoured with his mission, and was Egypt. He and his brother were proud to serve "our Lord," but He was the
granted his request that his brother Aaron should accompany him, we may universal Lord and Cherisher, the One and Only God, Who had created all
suppose that he took steps to get Aaron to come to him, and their meeting was in beings and all things. It was from Him that each created thing derived its form and
Tuwa. Some time may be supposed to have elapsed before they were in Egypt , nature, including such free will and power as man had got. He, Pharaoh, was
and then they prayed, and received these directions in their Egyptian home. subject to the same condition. In order that the free will should be rightly
Aaron was either an elder or a younger brother—we are not told which. In either exercised, Allah had given guidance through His Messengers, and His Signs.
case he was born when the ban on Israelite new-born babes was not in operation. Moses and Aaron stood as such Messengers, with such Signs. Will Pharaoh now
Moses had been out of touch with him, and it speaks greatly for his family understand and do right?
affection that he remembered him and prayed for his comradeship in the most
serious spiritual work of his life.
51. (Pharaoh) said: "What then is the condition of
43. "Go, both of you, to Pharaoh,(2566) for he has previous generations?"(2574)
indeed transgressed all bounds;(2567) 2574 But Pharaoh was not the man to accept teaching from the despised Israelite-
one; two, who in his eyes was a renegade from the higher Egyptian civilisation. "If,
2566 Their mission was in the first instance to Pharaoh and to the Egyptians, and he says in effect, "there is only one God, to Whom all things are referred, this is a
then to lead Israel out of Egypt . new religion. What of the religion of our ancestors? Were they wrong in
worshipping the Egyptian gods? And if they were wrong, are they in misery now?
2567 Compare the same phrase in 20:24. Having glanced at the early life of
He wanted to trap Moses into scathing denunciations of his ancestors, which
Moses we come back now to the time when Moses's actual ministry begins. The
would at once have deprived him of the sympathy or the hearing of the Egyptian
earlier personal story of Moses is rounded off.
crowd.
44."But speak to him mildly; perchance he may take 52. He replied: "The knowledge of that is with my
warning or fear (Allah)."(2568) Lord,(2575) duly recorded: my Lord never errs, nor
2568 So far Pharaoh, in his inordinate vanity, had forgotten himself and forgotten forgets,-
how small a creature he was before Allah. This was to be brought to his
recollection, so that he might perhaps repent and believe, or at least be deterred 2575 Moses did not fall into the trap. He remembered the injunction given to him
by fear from "transgressing all bounds". Some men eschew wrong from sincere to speak mildly (20:44). He speaks mildly, but does not in any way whittle down
love of Allah and understanding of their fellow-men, and some (of coarser minds) the truth. He said in effect: 'Allah's knowledge is perfect, as if, with men, it were a
from the fear of consequences. Even the latter conduct may be a step to the record. For men may make mistakes or may not remember, but Allah never
former. makes mistakes and never forgets. But Allah is not only All-Knowing: He is also
All-Good. Look around you: the whole earth is spread out like a carpet. Men go
to and fro in it freely. He sends abundance of water from the skies, which comes
45. They (Moses and Aaron) said: "Our Lord! We fear lest down in Nile floods and fertilises the whole soil of Egypt , and feeds men and
he hasten with insolence(2569) against us, or lest he animals (Cf. n. 1029 and n. 3646).
transgress all bounds."
2569 They were now in Egypt (see n. 2565 above) and therefore in the power of
53. "He Who has, made for you the earth like a carpet
the Pharaoh. The local atmosphere called for the greatest courage and firmness spread out; has enabled you to go about therein by
on their part to carry out the dangerous mission which had been entrusted to roads(2576) (and channels); and has sent down water
them. from the sky." With it have We produced(2577)
diverse pairs of plants(2578) each separate from the
46. He said: "Fear not: for I am with you: I hear and see others.
(everything).
2576 Sabil means not only a road, but would include water-roads or channels, and
in modern conditions airways-in fact all means of communication (Cf. 43:10).
47. "So go ye both to him, and say, ´Verily we are
messengers sent by thy Lord: Send forth, therefore, 2577 This seems to be outside the speech of Moses, and connects itself with the
the Children of Israel with us, and afflict them following verses 54-56, as part of the Word of Allah, expanding the speech of
Moses and explaining the working of Allah's Providence in nature.
not:(2570) with a Sign, indeed, have we come from
thy Lord! and peace to all who follow guidance!(2571) 2578 Azwaj: we might translate here (as in 15:88) by "classes" instead of "pairs"; but
as sex in plants seems to be referred to elsewhere
2570 The Children of Israel were subjected to all sorts of oppression and
indignities. They were given hard tasks; their leaders were unjustly beaten; they
were forced to make bricks without straw; and they "groaned in bondage" (Exod. 54. Eat (for yourselves) and pasture your cattle: verily,
5:6-19, 6:5). in this are Signs for men endued with understanding.
2571 Allah, in His infinite Mercy, always offers Peace to the most hardened 55. Fromthe (earth) did We create you, and into it shall
sinners, even those who are warring against Him. But, as stated in the next verse,
their defiance cannot go on with impunity indefinitely. The punishment must We return you, and from it shall We bring you out
inevitably come for sin, whether the sinner is great or small. once again.(2579)
2579 This verse ought really to go into the last Section.
48."´Verily it has been revealed to us that the Penalty
(awaits) those who reject and turn away.´" 56. And We showed Pharaoh all Our Signs, but he did
reject and refuse.(2580)
208
2580 This is a sort of general introduction to the confrontation between Moses

and Pharaoh. The Signs are not only the countering of the fraudulent magic of
64."Therefore concert your plan, and then assemble in
Egypt with real miracles, but the subsequent Plagues (not mentioned here) and the (serried) ranks: He wins (all along) today who gains
Crossing of the Red Sea by Israel . (R). the upper hand."(2588)
2588 Presumably Pharaoh was in this secret conference, and he promises the
57. Hesaid: "Hast thou come to drive us out of our land
most lavish rewards to the magicians if they overcome Moses. See 7:114. That-but
with thy magic(2581) O Moses? I think more than that-is implied. That day was to be the crisis: if they won then,
they would win all along, and Moses and his people would be crushed
2581 The Egyptians accused Moses of a design to deprive them of their land, and
of exercising black magic. Both charges were palpably false. What Moses wanted
to do was to free his people from bondage. The Egyptians had all the power in 65. They said: "O Moses! whether wilt thou that thou
their possession; they wished to use the Israelites as untouchable helots: and throw (first) or that we be the first to throw?"
anyone who wanted to mitigate this injustice was branded as a dreadful person
who wished to deprive em of their lawful rights. As to magic, the Egyptians judged
Moses by themselves. They practised sorcery to deceive the people. They accused
66. He said, "Nay, throw ye first!" Then behold their
the Prophet of Allah of doing the same, though both his outlook and source of his ropes and their rods-(2589)so it seemed to him on
strength were altogether different. account of their magic - began to be in lively motion!
2589 Their bag of tricks was so clever that it imposed upon all beholders. Their
58. "But we can surely produce magic to match thine! So ropes and their rods were thrown, and seemed to move about like snakes. So
make a tryst between us and thee, which we shall not realistic was the effect that even Moses felt the least bit of doubt in his own mind.
fail to keep - neither we nor thou - in a place where He of course had no tricks, and he relied entirely on Allah.
both shall have even chances."(2582)
67. So Moses conceived in his mind a (sort of)
2582 Suwan: literally, 'equal, even.' It has been construed to mean: (1) a place fear.(2590)
equally distant for both sides, a central place, or (2) equally convenient to both
sides, or (3) an open level plain, where the people can collect with ease. All these 2590 The concerted attack of evil is sometimes so well-contrived from all points
are possible meanings, but the one I have adopted is more comprehensive, and that falsehood appears and is acclaimed as the truth. The believer of truth is
includes the others, viz.: (4) a place where both sides shall have even chances, "a isolated, and a sort of moral dizziness creeps over his mind. But by Allah's grace
fair place", as Palmer laconically translates it. Faith asserts itself, gives him confidence, and points out the specific truths which
will dissipate and destroy the teeming brood of falsehood.
59. Moses said: "Your tryst is the Day of the
Festival,(2583) and let the people be assembled when 68.We said: "Fear not! for thou hast indeed the upper
the sun is well up." hand:
2583 A great day of a Temple Festival , when the temples and streets were
decorated, and people were on holiday, free from work (Cf. 26:38). Moses makes
69. "Throw that which is in thy right hand: Quickly will it
this appointment in order to collect as large a number Possible, for his first duty is swallow up that which they have faked what they
to preach the Truth. And he apparently did it with some effect with some have faked is but a magician´s trick: and the magician
Egyptians (20:70, 72-76), though the Pharaoh and his high and mighty officers thrives not, (no matter) where he goes."(2591)
rejected the Truth and afterwards Paid the Penalty.
2591 The meaning may be either (1) that falsehood and trickery may have their
60.So Pharaoh withdrew: He concerted his plan,(2584) day, but they cannot win everywhere , especially in the presence of Truth, or (2)
that trickery and magic must come to an evil end. 2592. Cf. this passage with
and then came (back). 7:120-126 and 20:65-70 and the notes thereon.
2584 Pharaoh was apparently taken aback at Moses appointing a solemn day of
public Festival, when there would be a large concourse and there would sure to be 70.So the magicians were thrown down to prostration:
some people not in the Court clique, who might be critical of Pharaoh's own they said, "We believe in the Lord of Aaron and
sorcerers. But probably there was something more in their dark counsels,
Moses".(2592)
something unfair and wicked, to which Moses refers in his speech in the next
verse. 2592 Cf. this passage with 7:120-126 and 20:65-70 and the notes thereon.
61. Moses said to him: Woe to you! Forge not ye a lie 71. (Pharaoh) said: "Believe ye in Him before I give you
against Allah, lest He destroy you (at once) utterly by permission? Surely this must be your leader, who has
chastisement: the forger must suffer(2585) taught you magic!(2593) be sure I will cut off your
frustration!" hands and feet on opposite sides, and I will have you
2585 Moses had some idea of their trickery and deceit. They would palm off their crucified on trunks of palm-trees: so shall ye know for
fraudulent magic as coming from Allah or from their gods! He warns them that certain, which of us can give the more severe and the
their tricks will stand exposed, and their hopes will be defeated. more lasting punishment!"
2593 Pharaoh accuses his sorcerers who have been converted, of having been in
62. So they disputed, one with another, over their affair,
league with Moses all the time, and in fact of having been led and taught by him!
but they kept their talk secret.(2586) So arrogance and evil cannot conceive of Allah s worlds and worlds of beauty and
truth beyond its own narrow vision! It is truly blind, and its very cleverness deludes
2586 They knew that they had here to deal with no ordinary man, but a man with
is to wander far from the truth.
powers above what they could conceive of. But evil always thinks evil. Judging
Moses and Aaron by their own standards, they thought that these two were also
tricksters, with some tricks superior to their own. All they had to do was to stand 72. They said: "Never shall we regard thee as more than
together, and they must win. I construe 20: 63-64 to be their private talk among the Clear Sings(2594) that have come to us, or than
themselves, followed by their open challenge to Moses in 20:65. Him Who created us! so decree whatever thou desirest
to decree: for thou canst only decree (touching) the
63. They said: "These two are certainly (expert) life of this world.(2595)
magicians: their object is to drive you out from your
land with their magic, and to do away with your most 2594 Clear Signs: the miracles, the personality of the Messengers of Allah, the
logic of events as they unfolded themselves, and the light of inner conviction in
cherished institutions.(2587) their own conscience. There are, in addition, the Signs and Proofs of Allah in
2587 Cf. 20:104. 'Your most cherished institutions,' i.e., 'your ancestral and time- nature, which are referred to in many places, e.g., 20:53-54.
honoured religion and magic'. Muthla, feminine of Amthal, most distinguished,
2595 Thus was the first part of the mission of Moses—that to the Egyptians—
honoured, cherished. Tariqah = way of life, institutions, conduct.
fulfilled. See n. 1083 to 7:126; also Appendix V.
209
puffed up and rebellious (another meaning in the root Tagha): otherwise the
73. "For us, we have believed in our Lord: may He forgive Wrath of Allah is sure to descend on you.'
us our faults, and the magic to which thou didst
compel us:(2596) for Allah is Best and Most Abiding." 2603 This gives the keynote to Moser's constant tussle with his own people, and
introduces immediate y afterwards the incident of the golden calf.
2596 The magic, mummery, and deceptions which pertained to Egyptian Pagan
religion became a creed, a State article of faith, to which all citizens were 82. "But, without doubt, I am (also) He that forgives
compelled to bow, and to which its priests were compelled actively to practise.
And Pharaoh was at the head of the whole system—the high priest or the supreme again and again, to those who repent, believe, and do
god. With justice, therefore, do the converted magicians lay the blame on right, who,- in fine, are ready to receive true
Pharaoh, effectively negativing Pharaoh's disingenuous charge that they had been guidance."
in league with Moses. These falsehoods and deceptions—combined in many cases
with horrid cruelties, open and secret— we common to many Pagan systems. 83. (When Moses was up on the Mount,(2604) Allah
Some of them have been investigated in detail in Sir John G. Frazer's Golden
Bough. said:) "What made thee hasten in advance of thy
people, O Moses?"
74.Verily he who comes(2597) to his Lord as a sinner 2604 This was when Moses was up on the Mount for forty days and forty nights:
(at Judgment),- for him is Hell: therein shall he 2:51 and n. 66. Moses had left the elders of Israel with Aaron behind him: Exod.
neither die nor live. 24:14. While he was in a state of ecstatic honour on the Mount, his people were
enacting strange scenes down below. They were tested and tried, and they failed in
2597 The verses 20:74-76 are best construed as comments on the story of the the trial. They made a golden image of a calf for worship, as described below. See
converted Egyptians who had "purified themselves (from evil)". But some construe also 7:148-150 and notes-
them as a continuation of their speech.
84. He replied: "Behold, they are close on my footsteps: I
75.But such as come to Him as Believers who have hastened to thee, O my Lord, to please thee."
worked righteous deeds,- for them are ranks exalted,-
85.(Allah) said: "We have tested thy people in thy
76.Gardens of Eternity, beneath which flow rivers: they absence: the Samiri has led them(2605) astray."
will dwell therein for aye: such is the reward of those
2605 Who was this Samin ? If it was his personal name, it was sufficiently near the
who purify themselves (from evil).(2598) meaning of the original root word to have the definite article attached to it: Cf. the
2598 As the Egyptian magicians had done when they confessed the One True name of the caliph Mu'tasim (Al-Mu'tasim). What was the root for "Samiri"? If we
God. look to old Egyptian, we have Shemer = A stranger, foreigner (Sir E. A. Wallis
Budge's Egyptian Hieroglyphic Dictionary. 1920, p. 815 b). As the Israelites had
just left Egypt , they might quite well have among them an Egyptianised Hebrew
77.We sent an inspiration(2599) to Moses: "Travel by bearing that nickname. That the name Shemer was subsequently not unknown
night with My servants, and strike a dry path for them among the Hebrews is clear from the Old Testament. In I Kings, 16:24 we read
through the sea, without fear of being overtaken (by that Omri, king of Israel, the northern portion of the divided kingdom, who
Pharaoh) and without (any other) fear." reigned about 903-896 B.C., built a new city, Samaria, on a hill which he bought
from Shemer, the owner of the hill, for two talents of silver. See also Renan:
2599 Time passes and at last Moses is commanded to leave Egypt with his people History of Israel , 2:210. For a further discussion of the word, see n. 2608 below.
by night. They were cross the Red Sea into the Sinai Peninsula . They were told to
have no fear of Pharaoh or of the sea or of t he unknown desert country of Sinai 86. So Moses returned to his people in a state of
into which they were going. They crossed dry-shod, while Pharaoh, who came in
pursuit with his troops, was overwhelmed by the sea. He and his men all perished. indignation and sorrow. He said: "O my people! did
There is no emphasis on this episode here. But the emphasis is laid on the hard not your Lord make a handsome(2606) promise to
task which Moses had with his own people after he had delivered them from the you? Did then the promise seem to you long (in
Egyptian bondage. coming)? Or did ye desire that Wrath should descend
from your Lord on you, and so ye broke your promise
78.Then Pharaoh pursued them with his forces, but the to me?"
waters completely overwhelmed them and covered
them up. 2606 There are two promises referred to in this verse, the promise of Allah and
the promise of the people of Israel . They form one Covenant, which was entered
into through their leader Moses. See 20:80, and 2:63, n. 78. Allah's promise was
79. Pharaoh led his people astray instead of leading them to protect them and lead them to the Promised Land, and their promise was to
aright.(2600) obey Allah's Law and His commandments.
2600 It is the duty of kings and leaders to give the right lead to their people.
Instead of that, the evil ones among them lead them astray, and are the cause of
87. They said:"We broke not the promise to thee, as far
the whole of a people perishing (Cf. 6:123 and 37:24-33). as lay in our power: but we were made to carry the
weight of the ornaments(2607) of the (whole) people,
80.O ye Children of Israel! We delivered you from your and we threw them (into the fire), and that was what
enemy, and We made a Covenant with you on the right the Samiri suggested.(2608)
side of(2601) Mount (Sinai), and We sent down to you 2607 Cf. Exod. 12:35-36: the Israelites, before they left Egypt , borrowed from the
Manna and quails: Egyptians 'jewels of silver and jewels of gold, and raiment"; and "they spoiled the
Egyptians" i.e., stripped them of all their valuable jewelry. Note that the answer of
2601 Right side: Cf. 19:52, and n. 2504, towards the end. The Arabian side of
the backsliders is disingenuous in various ways. (1) The Samiri was no doubt
Sinai (Jabal Musa) was the place where Moses first received his commission
responsible for suggesting the making of the golden calf, but they could not on that
before going to Egypt , and also where he received the Law after the Exodus from
account disclaim responsibility for themselves ; the burden of the sin is on him
Egypt .
who commits it, and he cannot pretend that he was powerless to avoid it. (2) At
most the weight of the gold they carried could not have been heavy even if one or
81. (Saying): "Eat of the good(2602) things We have two men carried it, but would have been neglible if distributed. (3) Gold is
provided for your sustenance, but commit no excess valuable, and it is not likely that if they wanted to disburden themselves of it, they
therein, lest My Wrath should justly descend on you: had any need to light a furnace, melt it, and cast it into the shape of a calf.
and those on whom descends My Wrath do perish 2608 See n. 2605 about the Samiri. If the Egyptian origin of the root is not
indeed!(2603) accepted, we have a Hebrew origin in "Shomer" a guard, watchman, sentinel; allied
to the Arabic Samara, yasmuru, to keep awake by night, to converse by night:
2602 Cf. 2:57 and n. 71; and 7:160.1 should like to construe this not only literally samir, one who keeps awake by night. The Samiri may have been a watchman, in
but also metaphorically-'Allah has looked after you and saved you. He has given fact or by nickname (Cf. n. 2917).
you ethical and spiritual guidance. Enjoy the fruits of all this, but do not become
210
88. "Then he brought out (of the fire) before the 95. (Moses) said: "What then is thy case, O
(people) the image of a calf:(2609) It seemed to Samiri?"(2620)
low:(2610) so they said: This is your god, and the god 2620 Moses now turns to the Samiri, and the Samiri's reply in the next verse sums
of Moses, but (Moses) has forgotten!"(2611) up his character in a few wonderful strokes of character-painting. The lesson of
2609 See n. 1113 to 7:148, where the same words are used and explained. the whole of this episode is the fall of a human soul that nominally comes to
Allah's Truth in a humble position but makes mischief when and as it finds
2610 Seen. 1114 to 7:148. occasion. It is no less dangerous and culpable than the arrogant soul, typified by
pharaoh, which gets into high places and makes its leadership the cause of ruin of
2611 Moses has forgotten: i.e., 'forgotten both us and his god. He has been gone a whole nation.
for so many days. He is searching for a god on the Mount when his god is really
here!' This is spoken by the Samiri and his partisans, but the people as a whole
accepted it, and it therefore becomes their speech.
96.He replied: "I saw what they saw not: so I took a
handful (of dust) from the footprint of the Messenger,
89.Could they not see that it could not return them a and threw it (into the calf): thus did my soul suggest
to me."(2621)
word (for answer), and that it had no power either to
harm them or to do them good?(2612) 2621 This answer of the Samiri is a fine example of unblushing effrontery, careful
evasion of issues, and invented falsehoods. He takes upon himself to pretend that
2612 This is a parenthetical comment. How blind the people were! They had he had far more insight than anybody else: he saw what the vulgar crowd did not
seen Signs of the True Living God, and yet they were willing to worship a dead see. He saw something supernatural. "The Messenger" is construed by many
image! The True Living God had spoken in definite words of command, while Commentators to mean the angel Gabriel. Rasul (plural, rusul) is used in several
this calf could only emit some sounds of lowing, which were themselves contrived places for "angels" e.g., in 11:69, 77; 19:19; and 35:1. But if we take it to mean the
by the fraud of the priests. This image could do neither good nor harm, while Messenger Moses, it means that the Samiri saw something sacred or supernatural
Allah was the Cherisher and Sustainer of the Universe, Whose Mercy was in his footprints: perhaps he thinks a little flattery would make Moses forgive him.
unbounded and Whose Wrath was terrible. The dust became sacred, and his throwing it into the calf s image made the calf
utter a lowing sound! As if that was the point at issue! He does not answer the
90.Aaron had already, before this said to them: "O my charge of making an image for worship. But finally, with arrogant effrontery, he
people! ye are being tested in this:(2613) for verily says, "Well, that is what my soul suggested to me, and that should be enough!"
your Lord is ((Allah)) Most Gracious; so follow me and
obey my command."(2614) 97. (Moses) said: "Get thee gone! but thy (punishment)
in this life will be that thou wilt say,(2622) ´touch me
2613 "Resist this temptation: you are being tested in this. Do not follow after the not´; and moreover (for a future penalty) thou hast a
semi-Egyptian Samiri, but obey me."
promise that will not fail:(2623) Now look at thy god,
2614 The Bible story makes Aaron the culprit, which is inconsistent with his office of whom thou hast become a devoted worshipper: We
as the high priest of Allah and the right hand of Moses. See n. 1116 to 7:150. Our will certainly (melt) it in a blazing fire and scatter it
version is more consistent, and explains, through the example of the Samiri, the
broadcast in the sea!"(2624)
lingering influences of the Egyptian cult of Osiris the bull-god.
2622
2622 He and his kind were to become social lepers, untouchables; perhaps also
91. They had said:(2615) "We will not abandon this cult, sufficiently arrogant to hold others at arm's length, and say "Noli me tangere"
but we will devote ourselves to it until Moses returns (touch me not).
to us."(2616) 2623 Namely, the promised Wrath of Allah: see 20:81; 89:25.
2615 Obviously Aaron's speech in the last verse, and the rebels' defiance in this 2624 The cast effigy was re-melted and destroyed. Thus ends the Samiri's story, of
verse, were spoken before the return of Moses from the Mount. which the lessons are indicated n. 2620 above. It may be interesting to pursue the
transformations of the word Samiri in later times. For its origin see notes 2605 and
2616 The rebels had so little faith that they had given Moses up for lost, and never 2608 above. Whether the root of Samiri was originally Egyptian or Hebrew does
expected to see him again. not affect the later history. Four facts may be noted. (1) There was a man bearing
a name of that kind at the time of Moses, and he led a revolt against Moses and
92.(Moses) said: "O Aaron! what kept thee back, when was cursed by Moses. (2) In the time of King Omri (903-896 B.C.) of the northern
thou sawest them going wrong, kingdom of Israel , there was a man called Shemer, from whom, according to the
Bible, was bought a hill on which was built the new capital of the kingdom, the
town of Samaria . (3) The name of the hill was Shomer ( = watchman, vigilant
93. "From following me? Didst thou then disobey my
guardian), and that form of the name also appears as the name of a man (see 2
order?"(2617) Kings 22:21); some authorities think the town was called after the hill and not after
the man ( Hastings 's Encyclopedia of Religions and Ethics}, but this is, for our
2617 Moses, when he came back, was full of anger and grief. His speech to Aaron
present purposes, immaterial. (4) There was and is a dissenting community of
is one of rebuke, and he was also inclined to handle him roughly: see next verse.
Israelites called Samaritans, who have their own separate Pentateuch and Targum,
The order he refers to is that stated in 7:142. "Act for me amongst my people: do
who claim to be the true Children of Israel, and who hold the Orthodox Jews in
right, and follow not the way of those who do mischief."
contempt as the latter hold them in contempt: they claim to be the true guardians
(Shomerim) of the Law, and that is probably the true origin of the name
94. (Aaron) replied: "O son of my mother! Seize (me) not Samaritan, which may go further back in time than the foundation of the town of
by my beard nor by (the hair of) my head!(2618) Truly Samaria. I think it is probable that the schism originated from the time of Moses,
I feared lest thou shouldst say, ´Thou has caused a and that the curse of Moses on the Samiri explains the position.
division among the children of Israel, and thou didst
not respect my word!´"(2619) 98.But the god of you all is the One Allah. there is no
god but He: all things He comprehends in His
2618 Cf. 7:150. knowledge.
2619 This reply of Aaron's is in no way inconsistent with the reply as noted in
7:150. On the contrary, there is a dramatic aptness in the different points 99. Thus do We relate to thee some stories of what
emphasised on each occasion. In S. 7 we were discussing the Ummah of Israel, happened before: for We have sent thee a Message
and Aaron rightly says: "The people did indeed reckon me as naught, and went from Our own Presence.(2625)
near to slay me!" In adding, "Let not the enemies rejoice over my misfortune" he is
referring by implication to his brother's wish to maintain unity among the people. 2625 Thus superseding previous revelations; for this (the Qur'an) is direct from
Here the unity is the chief point to emphasise: we are dealing with the SamirT as Allah, and is not a secondhand exposition on other men's authority.
mischief-monger, and he could best be dealt with by Moses, who proceeds to do
so. 100. If
any do turn away therefrom, verily they will bear
a burden on the Day of judgment;
211
whom Allah has granted permission, and whose word (of intercession) is
101. They will abide in this (state): and grievous will the acceptable to Allah (Cf. 21:28 and 34:23). In that case the two different clauses
burden(2626) be to them on that Day,- have no distinct meanings.
2626 Cf. 6:31. If people are so immersed in the evanescent falsehoods of this life
to turn away from the True and the Eternal, they will have a rude awakening when 110. He knows what (appears to His creatures as) before
the Judgement comes. These very things that they thought so enjoyable here— or after or behind them:(2635) but they shall not
taking advantage of others, material self-indulgence, nursing grievances instead of compass it with their knowledge.
doing good, etc., etc.—will he a grievous burden to them that day, which they will
not be able to escape or lighten. 2635 Cf. 2:255 and n. 297. The slight difference in phraseology (which I have
tried to preserve in the Translation) will be understood as beauty when we reflect
102.The Day when the Trumpet will be sounded: that that here our attention is directed to the Day of Judgement, and in 2:255 the
wording is general, and applies to our present state also.
Day, We shall gather the sinful, blear-eyed (with
terror).(2627) 111. (All) faces shall be humbled before (Him) - the
2627 Zurqa = having eyes different from normal colour, which in the East is black Living, the Self-Subsisting, Eternal: hopeless indeed
and white: having blue eyes, or eyes afflicted with dimness or blindness, or squint; will be the man that carries iniquity (on his
hence metaphorically, blear-eyed (with terror).
back).(2636)
103. In whispers will they consult each other: "Yet 2636 The metaphor of the burden of sin which the unjust carry on their backs is
tarried not longer than ten (Days);(2628) referred to in 20:100-101 (see n. 2626), in 6:31, and in other passages. Note that
all faces, those of the just as well as of the unjust, will be humbled before Allah:
2628 Faced with eternity, they will realise that their life on this earth, or the the best of us can claim no merit equal to Allah's Grace. But the just will have
interval between their sin and their punishment, had a duration which practically Hope: while the unjust, now that the curtain of Reality has risen, will be in
amounted to nothing. They express this by the phrase "ten days", but their wiser absolute Despair!
heads think that even this is an over-estimate. It was but a brief day!
112.But he who works deeds of righteousness, and has
104. We know best what they will say, when their faith, will have no fear of harm nor of any
leader(2629) most eminent in conduct will say: "Ye curtailment(2637) (of what is his due).
tarried not longer than a day!"
2637 See the last note. Unlike the unjust, the righteous, who have come with
2629 Cf. 20:63 and n. 2587. Note that it is the shrewdest and most versed in Life Faith, will now find their Faith justified: not only will they be free from any fear of
who will say this, because they will be the first to see the true situation. harm, but they will be rewarded to the full, or, as has been said in other passages,
where His bounty rather than His justice is emphasised, they will get more than
105. They ask thee concerning(2630) the Mountains: say, their due reward (3:27; 39:10).
"My Lord will uproot them and scatter them as
dust;(2631)
113. Thus have We sent this down - an arabic Qurán -
and explained therein in detail some of the warnings,
2630 In the last verse, it was the deceptiveness and relativity of Time that was dealt in order that they may fear Allah, or that it may cause
with. Here we come to the question of space, solidity, bulk. The question was their remembrance (of Him).(2638)
actually put to the Holy Prophet: what will become of the solid Mountains, or in
the English phrase, "the eternal hills'? They are no more substantial than anything 2638 The Qur'an is in clear Arabic, so that even an unlearned people like the
else in this temporal world. When the "new world", (13:5) of which Unbelievers Arabs might understand and profit by its warnings, and the rest of the world may
doubted, is actually in being, the mountains will cease to exist. We can imagine learn through them, as they did in the first few centuries of Islam and may do
the scene of judgement as a level plain, in which there are no ups and downs and again when we Muslims show ourselves worthy to explain and exemplify its
no places of concealment. All is straight and level, without corners, mysteries, or meaning. The evil are warned that they may repent: the good are confirmed in
lurking doubts. their Faith and strengthened by their remembrance of Him.
2631 The one word nasafa carries the ideas of (1) tearing up by the roots, (2)
scattering like chaff or dust, and (3) winnowing. Its twofold repetition here 114. High above all is Allah, the King, the Truth! Be not in
intensifies the meaning. haste with the Qurán before its revelation to
thee(2639) is completed, but say, "O my Lord!
106. "He will leave them as plains smooth and level; advance me in knowledge."
2639 Allah is above every human event or desire. His purpose is universal. But
107."Nothing crooked or curved wilt thou see in their He is the Truth, the absolute Truth: and His kingdom is the true kingdom, that
place." can carry out His will. That Truth unfolds itself gradually, as it did in the gradual
revelation of the Qur'an to the Prophet. But even after it was completed in a
108. On that Day will they follow the Caller(2632) volume, its true meaning and purpose only gradually unfold themselves to any
given individual or nation. No one should be impatient about it On the contrary,
(straight): no crookedness (can they show) him: all
we should always pray for increase in our own knowledge, which can never at any
sounds(2633) shall humble themselves in the given moment be complete (Cf. 75:16).
Presence of (Allah) Most Gracious: nothing shalt thou
hear but the tramp of their feet (as they march). 115. We had already, beforehand,(2640) taken the
2632 The. Caller, the angel whose voice will call and direct all souls. (R). covenant of Adam, but he forgot: and We found on his
part no firm resolve.
2633 A beautiful personification of hushed Sound. First there is the loud blast of
the Trumpet. Then mere is the stillness and hush of awe and reverence: only the 2640 The spiritual fall of two individual souls, Pharaoh and the Samiri, having
tramp of the ranks marching along will be heard. (R). been referred to, the one through overweening arrogance, and the other through a
spirit of mischief and false harking back to the past, our attention is now called to
109.On that Day shall no intercession avail except for the prototype of Evil who tempted Adam, the original Man, and to the fact that
though man was clearly warned that Evil is his enemy and will effect his ruin, he
those for whom(2634) permission has been granted showed so little firmness that he succumbed to it at once at the first opportunity.
by ((Allah)) Most Gracious and whose word is
acceptable to Him. 116.When We said to the angels, "Prostrate yourselves
2634 Cf. 2:255 in the Verse of the Throne. Here man is in the accusative case to Adam", they prostrated themselves, but not Iblis:
governed by tanfa'u, and it is better to construe as I have done. That is, he refused.
intercession will benefit no one except those for whom Allah has granted
permission, and whose word (of repentance) is true and sincere, and therefore
acceptable to Allah. Others construe; no intercession will avail, except by those to
212
Self, not for all; (3) in looking exclusively to the "good things" of this life, it misses
117.Then We said: "O Adam! verily, this is an enemy to the true Reality.
thee and thy wife: so let him not get you both out of
the Garden, so that thou art landed in misery.(2641) 125.He will say: "O my Lord! why hast Thou raised me
2641 See last note. The story is referred to, in order to draw attention to man's up blind, while I had sight (before)?"(2649)
folly in rushing into the arms of Evil, through he had been clearly forewarned.
2649 Because Allah gave him physical sight in this life for trial, he thinks he
should be favoured in the real world, the world that matters! He misused the
118. "Thereis therein (enough provision) for thee not to physical sight and made himself blind for the other world,
go hungry(2642) nor to go naked,
2642 Not only had the warning been given that Evil is an enemy to man and will
126.(Allah) will say: "Thus didst Thou, when Our Signs
effect his destruction, but it was clearly pointed out that all his needs were being came unto thee, disregard them: so wilt thou, this
met in the Garden of Happiness . Food and clothing, drink and shelter, were day, be disregarded."(2650)
amply provided for.
2650 You were deliberately blind to Allah's Signs: now you will not see Allah's
favours, and will be excluded from his Grace.'
119. "Nor to suffer from thirst, nor from the sun´s heat."
120.But Satan whispered evil to him: he said, "O Adam!
127.And thus do We recompense him who transgresses
beyond bounds and believes not in the Sings of his
shall I lead thee to the Tree of Eternity(2643) and to a
Lord: and the Penalty of the Hereafter is far more
kingdom that never decays?"
grievous and more enduring.(2651)
2643 The suggestion of the Evil One is clever, as it always is: it is false, and at the
same time plausible. It is false, because (1) that felicity was not temporary, like the 2651 Blindness in the world of enduring Reality is far worse than physical
life of this world, and (2) they were supreme in the Garden, and a "kingdom" such blindness in the world of probation.
as was dangled before them would only add to their sorrows. It was plausible,
because (1) nothing had been said to them about Eternity, as the opposite of 128.Is it not a warning to such men (to call to mind)
Eternity was not yet known, and (2) the sweets of Power arise from the savour of how many generations before them We destroyed, in
Self, and Self is an alluring (if false) attraction that misleads the Will.
whose haunts they (now) move? Verily, in this are
Signs for men endued with understanding.(2652)
121. In theresult, they both ate of the tree, and so their
nakedness appeared(2644) to them: they began to 2652 Cf. 20:54. This phrase concluded the argument of Moses with Pharaoh
about Pharaoh's blindness to Allah and the Signs of Allah. Now it concludes the
sew together, for their covering, leaves from the
more general argument about men, concerning whom the saying arose: 'none are
Garden: thus did Adam disobey his Lord, and allow so blind as those who will not see.'
himself(2645) to be seduced.
2644 Hitherto they were clothed in the garb of Innocence and knew no evil. Now, 129. Had it not been for a Word that went forth before
when disobedience to Allah had sullied their soul and torn off the garment of their from thy Lord,(2653) (their punishment) must
Innocence, their sullied Self appeared to themselves in all its nakedness and necessarily have come; but there is a Term appointed
ugliness, and they had to resort to external things (leaves of the Garden) to cover
(for respite).
the shame of their self-consciousness.
2653 C/10:19 and n. 1407: also 11:110. In Allah's Holy Plan and Purpose, there is
2645 Adam had been given the will to choose, and he chose wrongly, and was a wise adjustment of all interests, and a merciful chance and respite given to all,
about to be lost in the throng of the evil ones, when Allah's Grace came to his aid. the unjust as well as the just, and His decree or word abides. The most wicked
His repentance was accepted, and Allah chose him for His Mercy, as stated in the have a term appointed for them for respite. Had it not been so, the punishment
next verse. must necessarily have descended on them immediately for their evil deeds.
122. But his Lord chose him (for His Grace): He turned to 130. Therefore be patient with what they say, and
him, and gave him Guidance. celebrate (constantly)(2654) the praises of thy Lord,
123. He said: "Get ye down, both of you,- all before the rising of the sun, and before its setting;
together,(2646) from the Garden, with enmity one to yea, celebrate them for part of the hours of the night,
another: but if, as is sure, there comes to you Guidance and at the sides(2655) of the day: that thou mayest
from Me, whosoever follows My Guidance, will not lose have (spiritual) joy.
his way, nor fall(2647) into misery. 2654 All good men must be patient with what seems to them evil around them.
That does not mean that they should sit still and do nothing to destroy evil; for the
2646 The little variations between this passage and 2:38 are instructive, as showing fight against evil is one of the cardinal points of Islam. What they are told is that
how clearly the particular argument is followed in each case. Here ihbita ('get ye
they must not be impatient: they must pray to Allah and commune with Him, so
down') is in the dual number, and refers to the two individual souls, our common
that their patience and faith may be strengthened, and they may be able the better
ancestors: in 2:38 ihbitu is in the plural number, to include all mankind and Satan,
to grapple with evil. For they thus not only get strength but inward spiritual joy.
for the argument is about the collective life of man. On the other hand, "all
together" includes Satan, the spirit of evil, and the enmity "one to another" refers to 2655 Taraf, plural atraf, may mean sides, ends, extremities. If the day be
the eternal feud between Man and Satan, between our better nature and Evil. compared to a tubular figure standing erect, the top and bottom are clearly
marked, but the sides are not so clearly marked: they would be atraf (plural), not
2647 For the same reason as in the last note, we have the consequences of
tarafayn (dual). Now the prayer before sunrise is clearly Fajr t that before sunset is
Guidance to the individual, viz.: being saved from going astray or from falling into 'Asr: "part of the hours of the night" would indicate Maghrib (early night, just after
misery and despair. In 2:38, the consequences expressed, though they apply to the sunset), and 'Isha, before going to bed. There is left Zuhr, which is the indefinite
individual, are also appropriate taken collectively: "on them shall be no fear, nor side or middle of the day; it may be soon after the sun's decline from noon, but
shall they grieve." there is considerable latitude about the precise hour. The majority of
Commentators interpret in favour of the five Canonical prayers, and some include
124.
124. "But whosoever turns away from My Message, verily optional prayers. But I think the words are even more comprehensive. A good
for him is a life narrowed down, and We shall raise man's life is all one sweet Song of Praise to Allah (Cf. 3521)-
him up blind on the Day(2648) of Judgment."
131.Nor strain thine eyes in longing for the things We
2648 Again, as in the last two verses, there is a variation from the previous passage
(2:39). The consequences of the rejection of Allah's guidance are here expressed
have given for enjoyment to parties of them, the
more individually: a life narrowed down, and a blindness that will persist beyond splendour of the life of this world, through which We
this life. "A life narrowed down" has many implications: (1) it is a life from which test them: but the provision of thy Lord(2656) is
all the beneficent influences of Allah's wide world are excluded; (2) it is a life for better and more enduring.
213
2656 The good things of this life make a brave show, but they are as nothing Thou hadst sent us a messenger, we should certainly
compared with the good of the Hereafter. Both are provided by Allah, but the
have followed Thy Signs before we were humbled and
former are given to the just and the unjust as a test and trial, and in any case will
pass away: while the latter come especially from Allah for his devoted servants, put to shame."
and are incomparably of more value and will last through eternity. 2659 If the Signs mentioned in the last note did not convince them, it would mean
that they were not true to their own faith. They were not straight with themselves.
132. Enjoin prayer on thy people, and be constant Injustice they should have been punished for their falsehood. But they were given
therein. We ask thee not to provide(2657) further respite. Or they would again have argued in a circle, and said: "If only
sustenance: We provide it for thee. But the (fruit of) Allah had sent us a living messenger we should have believed!" The living
messenger they flout because they want a Sign. The Sign they wish to ignore,
the Hereafter is for righteousness. because they want a living messenger!
2657 Sustenance, in the sense of the ordinary needs of life, the man of Allah does
not worry about. That is provided by Allah for all, the just and the unjust. But the 135. Say: "Each one (of us) is waiting: wait ye,
special provision, the real Sustenance, the spiritual fruit, is for a righteous life in therefore,(2660) and soon shall ye know who it is that
the service of Allah.
is on the straight and even(2661) way, and who it is
that has received Guidance."
133. They say: "Why does he not(2658) bring us a sign
from his Lord?" Has not a Clear Sign come to them of 2660 If people will not be true to their own lights, what further argument is left?
all that was in the former Books of revelation? The Prophet of Allah can only say: "Let us wait the isuse; my faith tells me that
Allah's Truth must prevail." Cf. 9:52. (R).
2658 The question or plea of the Unbelievers is disingenuous. Many Signs have
come with this Revelation. But the one that should have appealed to those who 2661 Cf. 19:43. The straight and even Way must endure, and show that the man
believed in former revelations and should have convinced them was what was in who follows it has received true guidance. All falsehood and crookedness must
their own books. ultimately disappear
134. And if We had inflicted on them a penalty before

this,(2659) they would have said: "Our Lord! If only
21. Al Anbiya' (The Prophets)

In the name of Allah, Most 4. Say:(2666) "My Lord knoweth (every) word
Gracious, Most Merciful. (spoken)(2667) in the heavens and on earth: He is the
One that heareth and knoweth (all things)."
2666 Notice that in the usual Arabic texts (that is, according to the Qira'ah of
1. Closer and closer to mankind(2662) comes their Hafs) the word qala is here and in 21:112 below, as well as in 23:112, spelt
differently from the usual spelling of the word in other places (e.g., in 20:125-126).
Reckoning: yet they heed not and they turn away. Qul is the reading of the Basrah Qim'ah, meaning, "Say thou" in the imperative. If
2662 Every minute sees them nearer to their doom, and yet they are sadly we construe "he says", the pronoun refers to "this (one)" in the preceding verse,
heedless, and even actively turn away from the Message that would save them. viz.: the Prophet. But more than one Commentator understands the meaning in
the imperative, and I agree with them. The point is merely one of verbal
construction. The meaning is the same in either case. See n. 2948 to 23:112. (R).
2. Never comes (aught) to them of a renewed
Message(2663) from their Lord, but they listen to it as 2667 Every word, whether whispered in secret (as in 21:3 above) or spoken
in jest,- openly, is known to Allah. Let not the wrongdoers imagine that their secret plots
are secret to the Knower of all things.
2663 In each age, when the Message of Allah is renewed, the very people who
should have known better and welcomed the renewal and the sweeping away of 5. "Nay," they say, "(these are) medleys of dream! -
human cobwebs, either receive it with amused self-superiority, which later turns
Nay, He forged it! - Nay, He is (but) a poet!(2668) Let
into active hostility, or with careless indifference.
him then bring us a Sign like the ones that were sent
3. Their hearts toying as with trifles. The wrong-doers to (Prophets) of old!"
conceal(2664) their private counsels, (saying), "Is 2668 The charges against Allah's inspired Messenger are heaped up "Magic!" says
this (one) more than a man like yourselves? Will ye go one: that means, "We don't understand it!" Says another, "Oh! but we know! he is a
to witchcraft with your eyes open?"(2665) mere dreamer of confused dreams!" If the "dreams" fit in with real things and vital
experience, another will suggest, "Oh yes! why drag in supernatural agencies? he is
2664 Allah's Message is free and open, in the full light of day. His enemies plot clever enough to forge it himself!" Or another suggests, "He is a poet! Poets can
against it in secrecy, lest their own false motives be exposed. Their jealousy invent things and say them in beautiful words!" Another interposes, "What we
prevents them from accepting a "man like themselves" as a teacher or warner or should like to see is miracles, like those we read of in stories of the Prophets of
guide. old!"
2665 Literally, "in a state in which you (actually) see (that it is witchcraft)". When 6. (As to those) before them, not one of the populations
Allah's Messenger is proved to be above them in moral worth, in true insight, in
earnestness and power of eloquence, they accuse him of witchcraft, a word which which We destroyed believed: will these
may mean nothing, or perhaps some mysterious deceitful arts. believe?(2669)
214
2669 'If such miracles as you read of failed to convince Unbelievers of old, what 2676 The Hindu doctrine of Lila, that alt things were created for sport, is here
chance is there that these Unbelievers will believe? Miracles may come, but they negatived. But more: with Allah we must not associate any ideas but those of
are not cures for Unbelief.' Truth. Righteousness, Mercy, Justice, and the other attributes implied in His
Beautiful Names. He does not jest nor play with His creatures (Cf. 51:56).
7. Before thee, also, the messengers We sent were but
men, to whom We granted inspiration: If ye realise 17. Ifit had been Our wish to take (just) a pastime, We
this not, ask of those who possess the should surely have taken it from the things nearest to
Message.(2670) Us, if We would do (such a thing)!(2677)
2670 See 16:43 and n. 2069. This answers the Unbelievers' taunt, "he is just a man 2677 If such an idea as that of play or pastime had been possible with regard to
like ourselves!" True, but all messengers sent by Allah were men, not angels or Allah, and if He had wished really to indulge in pastime, He would have done it
another kind of beings, who could not understand men or whom men could not with creatures of Light nearest to Him, not with the lowly material creation that we
understand. see around us (Cf, 41:47).
8. Nor did We give them bodies that ate no food, nor

were they exempt from death.(2671) 18.Nay, We hurl the Truth against falsehood, and it
2671 As men they were subject to the laws governing the physical bodies of men. knocks out its brain, and behold, falsehood doth
They ate and drank, and their bodies perished in death (Cf. 7:148 and 25:7). perish! Ah! woe be to you for the (false) things ye
ascribe (to Us).(2678)
9. In the end We fulfilled to them Our Promise, and We
saved them and those whom We pleased, but We 2678 Such as that (1) Allah has partners (21:22), or (2) that He has gotten a son
(21:26), or (3) has daughters (16:57), or any other superstitions derogatory to the
destroyed those who transgressed beyond dignity and glory of Allah.
bounds.(2672)
2672 But, however difficult (or impossible) their mission may have appeared to 19.To Him belong all (creatures) in the heavens and on
them, or to the world at first, they won through eventually, even those who earth: Even those who are in His (very) Presence are
seemed to have been defeated. Examples are given in the latter part of this Surah, not(2679) too proud to serve Him, nor are they (ever)
especially in 21:51 -93. They were delivered from the Wrath which overtook the
weary (of His service):
Unbelievers, as were those with them who accepted Allah's Message and placed
themselves in conformity with His Will and Plan. That is the meaning of "whom 2679 The pure angelic hosts, whom we imagine to be glorious creatures of light,
We pleased". high in the spiritual world, near the Throne of Allah Himself, are yet His
creatures, and serve Him without ceasing, and are proud to do so. Such is the
10. We have revealed for you (O men!) a book in which is majesty of Allah Most High.
a Message for you: will ye not then understand?
20. They celebrate His praises night and day, nor do they
11. How many were the populations We utterly ever flag or intermit.
destroyed because of their iniquities, setting up in
their places other peoples? 21.Or have they taken (for worship) gods from the
earth(2680) who can raise (the dead)?(2681)
12. Yet, when they felt Our Punishment (coming), 2680 The different kinds of false gods whom people raise from their imagination
behold, they (tried to) flee from it.(2673) are now referred to. In verses 21-23, the reference is to the gods of the earth,
whether idols or local godlings, or deified heroes, or animals or trees or forces of
2673 When they had every chance of repentance and reform, they rejected Allah's the nature around us, which men have from time to time worshipped. These, as
Message, and perhaps even put up an open defiance. When they actually began to deities, have not life except what their worshippers give them.
feel the Wrath coming, they began to flee, but it was too late! Besides, where
could they flee to from the Wrath of Allah? Hence the ironical appeal to them in 2681 The answer of course is "no". No one but Allah can raise the dead to life.
the next verse: better go pack your luxuries and what you thought were your The miracle in the story of Jesus (3:49 and 5:112-115) was "by Allah's leave' 1 . It
permanent homes! Cf. Christ's saying in the present Gospel of St. Matthew (3:7): was a miracle of Allah, not one of Jesus by his own power or will.
"O generation of vipers, who hath warned you to flee from the Wrath to come?"
22.If there were, in the heavens and the earth, other
13. Flee not, but return to the good things of this life gods(2682) besides Allah, there would have been
which were given you, and to your homes in order that confusion in both! but glory to Allah, the Lord of the
ye may be called to account.(2674) Throne: (High is He) above what they attribute to
2674 See last note. 'You thought your homes so comfortable: why don't you go Him!
back to them? You will be called to account. Perhaps there may be rewards to be
given you, who knows?' This irony is itself the beginning of the Punishment, but 2682 After the false gods of the earth (verse 21), are mentioned the false gods in
the ungodly now see how wrong they had been. But their sighs and regrets now the heavens and the earth, like those in the Greek Pantheon (verse 22), who
avail them nothing. It is too late. They are lost, and nothing can save them. quarrelled and fought and slandered each other and made their Olympus a
perfect bear-garden!
14. They said: "Ah! woe to us! We were indeed wrong-
23. He cannot be questioned for His acts, but they(2683)
doers!"
will be questioned (for theirs).
15. And that cry of theirs ceased not, till We made them 2683 Allah is Self-Subsisting. All His creatures are responsible to Him and
as a field that is mown, as ashes silent and dependent on Him. There is no other being to whom He can be responsible or
on whom He can be dependent.
quenched.(2675)
2675 The two similies present two different aspects of the lamentations of the 24.Or have they taken for worship (other) gods(2684)
ungodly. When they really see the Wrath to come, there is a stampede, but where besides him? Say, "Bring your convincing proof: this is
can they go to? Their lamentation is now the only mark of their life. But it dies
away, as corn vanished from a field that is being mown, or as a dying fire is slowly the Message of those with me and the Message of
extinguished! They do not die. They wish they were dead! ( Cf. 36:29 and 78:40). those before me."(2685) But most of them know not
the Truth, and so turn away.
16. Not for (idle) sport did We(2676) create the heavens 2684 See above, n. 2682, where two kinds of false worship are noted. Now we are
and the earth and all that is between! warned against a third danger, the worship of false gods of any sort. Pagan man is
prolific of creating abstract images for worship, including Self or abstract
215
Intelligence or Power. In verse 26 below is mentioned a fourth kind of false The constitution of protoplasm is about 80 to 85 percent water (see also 24:30-31
worship, which imagines that Allah begets sons or daughters. and 24:45).
2685 This verse should be read with the next. All reason revolts against the idea of
conflicting gods, and points to Unity in Creation and Unity in Godhead. This is
31. And We have set on the earth mountains standing
not only the Message of Islam ("those with me") but the message of all prophets firm,(2692) lest it should shake with them, and We
who came before the Holy Prophet Muhammad ("those before me"), and the line have made therein broad highways (between
of prophets was closed with him. The Message given to every prophet in all ages mountains) for them to pass through: that they may
was that of Unity as the fundamental basis of Order and Design in the world,
material, moral, and spiritual.
receive Guidance.(2693)
2692 Cf. 16:15 and n. 2038. Lest it should shake with them: here "them" refers
25.Not a messenger did We send before thee without back to "they" at the end of the preceding verse, meaning "Unbelievers". It might
this inspiration sent by Us to him: that there is no god be mankind in general, but the pointed address to those who do not realise and
understand Allah's mercies is appropriate, to drive home to them the fact that it is
but I; therefore worship and serve Me. Allah's well-ordered providence that protects them normally from cataclysms like
earthquakes, but that they could for their iniquities be destroyed in an instant, as
26. And they say: "((Allah)) Most Gracious has the 'Ad and the Thamud were destroyed before them. As pointed out in n. 2691
begotten(2686) offspring." Glory to Him! they are above, if the surface of the earth were levelled up, it would all be under water, and
(but) servants raised to honour. therefore the firm mountains are a further source of security for life which has
evolved in terrestrial forms. Though the mountains may seem impassable barriers,
2686 This refers both to the Trinitarian superstition that Allah has begotten a son, yet Allah's providence has provided broad passes between them to afford
and to the Arab superstition that the angels were daughters of Allah. All such highways for human communications (see also 27:61).
superstitions are derogatory to the glory of Allah. The prophets and angels are no
more than servants of Allah: they are raised high in honour, and therefore they 2693 In both the literal and the figurative sense. Literally, these natural mountain
deserve our highest respect, but not our worship. highways direct men in the way they should go. Figuratively, these wonderful
instances of Allah's providence should turn men's thoughts to the true guidance of
Allah in life and spiritual progress.
27. They speak not before(2687) He speaks, and they act
(in all things) by His Command. 32.And We have made the heavens as a canopy well
2687 They never say anything before they receive Allah's command to say it, and guarded:(2694) yet do they turn away from the Signs
their acts are similarly conditioned. This is also the teaching of Jesus as reported in which these things (point to)!
the Gospel of St. John (12:49-50): "For I have not spoken of myself: but the Father
which sent me. He gave me a commandment, what I should say, and what I 2694 Canopy well-guarded: the heavens form a canopy that is secure from falling
should speak. And 1 know that His commandment is life everlasting: whatsoever I down: they also form a sublime spectacle and a Mystery that man can only faintly
speak therefore, even as the Father said unto me, so 1 speak." If rightly reach. Perhaps also the mystery of spiritual life is metaphorically hinted at (Cf.
understood, "Father" has the same meaning as our "Rabb", Sustainer and also 15:16-17).
Cherisher, not Begetter or Progenitor.
33. Itis He Who created the Night and the Day, and the
28.He knows what is before them, and what is behind sun and the moon: all (the celestial bodies) swim
them, and they offer no intercession except for those along, each in its(2695) rounded course.
who are acceptable,(2688) and they(2689) stand in
2695 I have indicated, unlike most translators, the metaphor of swimming implied
awe and reverence of His (Glory). in the original words: how beautiful it is to contemplate the heavenly bodies
2688 Cf. 20:109. "Acceptable" means that they have conformed to the Will of swimming through space (or ether) in their rounded courses before our gaze! (Cf.
Allah and obeyed His Law, thus winning the stamp of His approval. 36:40)
2689 They: the usual interpretation refers the pronoun to the servants of Allah 34. We granted not to any man before thee permanent
who intercede: it may also refer to those on whose behalf the intercession is made:
they do not take it as a matter of course, but stand in due awe and reverence of
life(2696) (here): if then thou shouldst die, would
Allah's great glory and mercy. they live permanently?
2696 Life on this planet without death has not been granted to any man. The
29. If any of them should say, "I am a god besides Him", Khidhr legends are popular tales. His life without death on this earth is nowhere
such a one We should reward with Hell: thus do We mentioned in the Qur'an. The taunt of the Unbelievers at the Holy Prophet was
reward those who do wrong. therefore futile. Could any of them live without death at some time or other?
Could they name any one who did?
30. Do not the Unbelievers see that the heavens and the
35. Every soul shall have a taste of death:(2697) and We
earth were joined together (as one(2690) unit of
test you by evil and by good by way of trial. to Us
creation), before we clove them asunder? We made
must ye return.
from water(2691) every living thing. Will they not
then believe? 2697 Cf. 3:185, and n. 491, and 29:57. The soul does not die, but when it
separates from the body at the death of the body, the soul gets a taste of death. In
2690 The evolution of the ordered worlds as we see them is hinted at. As man's our life of probation on this earth, our virtue and faith are tested by many things:
intellectual gaze over the physical world expands, he sees more and more how some are tested by calamities, and some by the good things of this life. If we prove
Unity is the dominating note in Allah's wonderful Universe. Taking the solar our true mettle, we pass our probation with success. In any case all must return to
system alone, we know that the maximum intensity of sun-spots corresponds with Allah, and then will our life be appraised of its true value.
the maximum intensity of magnetic storms on this earth. The universal law of
gravitation seems to bind all mass together. Physical facts point to the throwing off
of planets from vast quantities of diffused nebular matter, of which the central
36.When the Unbelievers see thee, they treat thee not
condensed core is a sun. except with ridicule. "Is this," (they say), "the one
who talks(2698) of your gods?" and they blaspheme
2691 About 72 percent of the surface of our Globe is still covered with water, and
it has been estimated that if the inequalities of the surface were all levelled, the
at the mention of ((Allah)) Most Gracious!
whole surface would be under water, as the mean elevation of land sphere-level 2698 To the godly man the issue between false worship and true worship is a very
would be 7,000-10,000 feet below the surface of the ocean (Cf. 11:7). This shows serious matter. To the sceptics and unbelievers it is only a joke. They take it
the predominance of water on our Globe. That all life began in the water is also a lightly, and laugh at the godly ones. They not only laugh at him, but they
conclusion to which our latest knowledge in biological science points. Apart from blaspheme when the name of the One True God is mentioned. The reply to this
the fact that protoplasm, the original basis of living matter, is liquid or semi-liquid is in the next verse.
and in a state of constant flux and instability, there is the fact that land animals,
like the higher vertebrates, including man, show, in their embryological history,
organs like those of fishes, indicating the watery origin of their original habitat.
216
meant for their own good, the responsibility is their own. But their cowardice is
37. Man is a creature of haste:(2699) soon (enough) will shown in the next verse by their behaviour when the first breath of the Wrath
I show you My Signs; then ye will not ask Me to reaches them.
hasten them!
2699 Haste is the very bone and marrow of man. If he is granted respite for his
46. If but a breath of the Wrath of thy Lord do touch
own sake, in order that he may have a further chance of repentance and coming them, they will then say, "Woe to us! we did wrong
back to Allah, he says impatiently and incredulously; "Bring on the Punishment indeed!"
quickly, that I may see if what you say is true!" Alas, it is too true! When the
Punishment actually comes near and he sees it, he will not want it hastened. He 47. We shall set up scales of justice for the Day of
will want more time and further delay! Poor creature of haste! (Cf. 75:20).
Judgment, so that not a soul will be dealt with
38. They say: "When will this promise come to pass, if ye unjustly in the least, and if there be (no more than)
the weight of a mustard seed,(2707) We will bring it
are telling the truth?"
(to account): and enough are We to take
39. Ifonly the Unbelievers(2700) knew (the time) when account.(2708)
they will not be able to ward off the fire from their 2707 Not the smallest action, word, thought, motive, or predilection but must
faces, nor yet from their backs, and (when) no help come into the account of Allah. Cf. Browning (in Rabbi Ben Ezra): "But all, the
world's coarse thumb and finger failed to plumb, So passed in making up the main
can reach them!
account; All instincts immature, All purposes unsure, That weighed not as his
2700 They would not be so unreasonable if they only realised the terrible future work, yet swelled the man's account; Thoughts hardly to be packed Into a narrow
for them! The Fire will envelop them on all sides, and no help will then be act, Fancies that broke through language and escaped; All I could never be, All,
possible. Is it not best for them now to turn and repent? The Punishment may men ignored in me, This, I was worth to God, Whose wheel the pitcher shaped."
come too suddenly, as is said in the next verse.
2708 The literalism of Sale has here excelled itself: he translates, "and there will be
sufficient accountants with us"! What is meant is that when Allah takes account,
40. Nay, it may come to them all of a sudden and His accounting will be perfect: there will be no flaw in it, as there may be in earthly
confound them: no power will they have then to avert accountants, who require other people's help in some matters of account which
it, nor will they (then) get respite. they do not understand for want of knowledge of that particular department they
are dealing with. Allah's knowledge is perfect, and therefore his justice will be
perfect also; for He will not fail to take into account all the most intangible diings
41. Mocked were (many) messenger before thee; But
that determine conduct and character. See last note. There is no contradiction
their scoffers were hemmed in by the thing that they between this and 18:104-105, where it is said that men of vain words, i.e., shallow
mocked.(2701) hypocritical deeds, will have no weight attached to their deeds. In fact the two
correspond.
2701 The same verse occurs at 6:10, where see n. 843. 'What they are mocking at
now will be in a position to mock them in due time.'
48. In the past We granted to Moses and Aaron the
42. Say: "Who can keep you safe by night and by day criterion (for judgment),(2709) and a Light and a
from (the Wrath of) (Allah) Most Gracious?"(2702) Message for those who would do right,-
Yet they turn away from the mention of their Lord. 2709 Cf. 2:53 and n. 68, where the meaning of Furqan is discussed. Here three
things are mentioned as given to Moses and Aaron: (1) The Criterion for
2702 'Allah is most Gracious: if, in spite of His great mercy, you are so rebellious judgement; this might well be the wonderful Proofs they saw of Allah's goodness
and depraved as to incur His Wrath, who is there who can save you? His Wrath and glory from which they could have no doubt as to Allah's will and command;
can descend on you at any rime, by night or by day.' (2) the Light; this was the inner enlightenment of their soul, such as comes from
inspiration; and (3) the Message, the book, the original book of Moses, which
43.Or have they gods that can guard them from Us? Aaron as his lieutenant would also use as a guide for his people.
They have no power to aid themselves, nor can they
be defended from Us.(2703) 49. Those who fear their Lord in their most secret
thoughts, and who hold the Hour (of Judgment) in
2703 Ashaba: to join as a companion: with 'an or min it has also the meaning of to
defend or remove from someone. The full signification is best understood if
awe.(2710)
paraphrased: 'they are not fit to be mentioned in the same breath with Us, nor can 2710 Note the three kinds of fear mentioned in 21:48-49. Taqwa is the fear of
they be defended from Us.' running counter to the will of Allah; it is akin to the love of Him; for we fear to
offend those we love; it results in right conduct, and those who entertain it are
44. Nay, We gave the good things of this life to these "those who would do right". Then there is Khashyah, the fear of Allah, lest the
men and their fathers until the period(2704) grew person who entertains it may be found, in his inmost thoughts, to be short of the
standard which Allah wished for him; this is also righteous but in a less high
long for them; See they not that We(2705) gradually degree than Taqwa which is akin to love. And thirdly, there is the fear of
reduce the land (in their control) from its outlying consequences on the Day of Judgement (ishfaq); this also may lead to
borders? Is it then they who will win? righteousness, but is on a still lower plane. Perhaps the three correspond to the
Criterion, the Light, and the Message (or Warning) of the last verse.
2704 'Umr, or 'Umur. age, generation, period, time, life. Here "period" is most
appropriate, as it covers many generations, "these men and their fathers."
50.And this is a blessed Message which We have sent
2705 Cf. 13:41 and n. 1865. The particular signification is that Islam spread from down: will ye then reject it?(2711)
the outer borders, social and geographical, gradually inwards. The social fringe
was the humbler people, such as slaves and poor men. The geographical 2711 Here is a Prophet and a Book, greater than Moses and his Book. Are you
reference is to Madinah and tribes away from the Makkah centre. The proud and going to reject him and it? (R).
unbelieving Quraysh were the last to come in when the circle was gradually drawn
tighter and tighter around them. The general signification applies to all times. 51. We bestowed aforetime on Abraham his
Allah's Truth makes its way first among the poor and the lowly, those whose
rectitude(2712) of conduct, and well were We
minds are unsoiled by prejudices of false pride or false knowledge, but it gradually
hems in the obstinate, until it prevails in the end. acquainted with him.(2713)
2712 Rushd: right conduct, corresponding in action to the quality expressed in the
45. Say, "I do but warn you according to revelation": But epithet Hanif (sound or true in Faith) applied to Abraham in 2:135 and elsewhere.
the deaf will not hear the call, (even) when they are
2713 Hence Abraham's title "Friend of Allah" (Khalil Allah): 4:125.
warned!(2706)
2706 According to the English saying, "none is so deaf as those who will not hear".
When they deliberately shut their ears to the warning from the Merciful Allah,
217
52.Behold! he said to his father and his people,(2714) 63. He said: "Nay, this was done by - this is their biggest
"What are these images, to which ye are (so one! ask them, if they can speak intelligently!"
assiduously) devoted?"
64. So they turned to themselves and said, "Surely ye are
2714 Reference is made to Abraham in many places. In 19:42-49 it was with
reference to his relations to his father: the problem was how a righteous man the ones in the wrong!"(2721)
should deal with his father, when his duty to his father conflicts with his duty to 2721 Abraham's biting irony cut them to the quick. What could they say? They
Allah. Here the problem is: how a righteous man should deal with evil and turned to each other. Some among them thought he had the best of the argument.
overcome it; how he should fight against evil, and if he is subjected to the fire of They were not keen on idolatry, and they told their fellows that it was useless
persecution, how his firmness draws Allah's Mercy, and the very trouble he is arguing with Abraham. They all hung their heads in shame. But presently they
placed in becomes his comfort and joy. thought they would face out Abraham, and take his words literally. They said,
"You know quite well that idols do not speak!" This was precisely what Abraham
53. They said, "We found our fathers worshipping them." wanted them to say, and he delivered his final blow! See n. 2723 below.
54. Hesaid, "Indeed ye have been in manifest error - ye 65. Then were they confounded(2722) with shame: (they
and your fathers." said), "Thou knowest full well that these (idols) do
not speak!"
55. They said, "Have you brought us the Truth, or are you
2722 Literally, "they were turned down on their heads" which may suggest a
one of those who jest?"(2715) metaphorical somersault, i.e., they recovered from their dawning shame for
2715 Abraham looked at life with a serious eye, and his people took it light- idolatry and were prepared to argue it out with the youth Abraham. But I think
heartedly. He was devoted to Truth, and they cared more for ancestral custom. In there is a better authority for the interpretation I have adopted.
the conflict, he seemed to be in their power. But he was fearless, and he
triumphed by Allah's Grace. 66.(Abraham) said, "Do ye then worship, besides Allah,
things that can neither be of any good to you nor do
56.He said, "Nay, your Lord is the Lord of the heavens you harm?
and the earth, He Who created them (from
nothing):(2716) and I am a witness to this (Truth). 67."Fie upon you, and upon(2723) the things that ye
2716 For the various words for "creation" see n. 120 to 2:117, where f atara is
worship besides Allah. Have ye no sense?"..
explained and differentiated from other words of similar meaning. 2723 As soon as they admitted in so many words that the idols could not speak,
Abraham delivered his final attack: 'Then why do you worship useless impotent
57."And by Allah, I have a plan for your idols - after ye creatures?' After that, there remains nothing but the argument of violence, which
go away and turn your backs"..(2717) they proceed to exercise, being the party in power. 'Burn him at the stake' is an
easy cry! But it was not Abraham that suffered: it was his persecutors (21:70).
2717 He wants to convince them of the powerlessness of their idols. But he does
not do it underhandedly. He tells them that he is going to do something when 68. Theysaid, "Burn him and protect your gods, If ye do
once they are gone and their backs are turned to the idols—as much as to say that
the idols are dependent on their care and attention. Apparently the people are
(anything at all)!"
amused and want to see what he does. So they leave him to his own devices.
69.We said, "O Fire!(2724) be thou cool, and (a means
58.So he broke them to pieces, (all) but the biggest of of) safety for Abraham!"(2725)
them, that they might turn (and address themselves) 2724 The nature of fire, by all the physical laws of matter, is to be hot. The
to it.(2718) supremacy of mind over matter is a phrase much used, but the supremacy of the
spiritual over the material is not so commonly understood. And yet it is the
2718 He was enacting a scene, to make the people ashamed of worshipping greatest factor in the estimate of Reality. The material is ephemeral and relative.
senseless sticks and stones. He left the biggest idol untouched and broke the The spiritual is eternal and absolute. Through all the fire of persecution and
others to pieces, as if a fight had taken place between the idols, and the biggest had hatred Abraham remained unhurt. The fire became cool, and a means of safety
smashed the others. Would they turn to the surviving idol and ask him how it all for Abraham.
happened?
2725 Can we form any idea of the place where he passed through the furnace, and
59. Theysaid, "Who has done this to our gods? He must the stage in his career at which this happened? He was born in Ur of the
Chaldees, a place on the lower reaches of the Euphrates, not a hundred miles
indeed be some man of impiety!" from the Persian Gulf . This was the cradle, or one of the cradles, of human
civilisation. Astronomy was studied here in very ancient times, and the worship of
60. They said, "We heard a youth talk of them:(2719) He the sun, moon, and stars was the prevailing form of religion. Abraham revolted
is called Abraham." against this quite early in life, and his argument is referred to in 6:74-82. They also
had idols in their temples, probably idols representing heavenly bodies and
2719 Different groups of people are speaking. Those who were not present at celestial winged creatures. He was still a youth (21:60) when he broke the idols.
Abraham's speech in verse 57 ask, "who has done this?" Those who were, at once This was stage No. 2. After this he was marked down as a rebel and persecuted.
name him, whereupon a formal council of the people was held, and Abraham was Perhaps some years passed before the incident of his being thrown into the Fire
arraigned. (21:68-69) took place, or the incident may be only allegorical. Traditionally the
Fire incident is referred to a king called Ninirud, about whom see n. 1565 to
61.They said, "Then bring him before the eyes of the 11:69. If Nimrud 's capital was in Assyria, near Nineveh (site near modern Mosul
), we may suppose either that the king's rule extended over the whole of
people, that they may bear witness." Mesopotamia, or that Abraham wandered north through Babylonia to Assyria .
Various stratagems were devised to get rid of him (21:70), but he was saved by the
62.They said, "Art thou the one that did this with our mercy of Allah. The final break came when he was probably a man of mature age
gods, O Abraham?"(2720) and could speak to his father with some authority. This incident is referred to in
19:41-48. He now left his ancestral lands, and avoiding the Syrian desert, came to
2720 They asked him the formal question. There was no mystery about it. He had the fertile lands of Aram or Syria, and so south to Canaan, when the incident of
already openly threatened to do something to the idols, and people who had 11:69-76 and the adventures of his nephew Lut took place. It is some years after
heard his threats were there. He now continues his ironic taunt to the idol- this that we may suppose he built the Ka'bah with Isma'i1 (2:124-129), and his
worshippers. 'You ask me! Why don't you ask the idols? Doesn't it look as if this prayer in 14:35-41 may be referred to the same time. His visit to Egypt (Gen.
big fellow has smashed the smaller ones in a quarrel?' If they do not ask the idols, 12:10) is not referred to in the Qur'an.
they confess that the idols have not intelligence enough to answer! This argument
is developed in verses 64-67. Note that while the false worshipper laughed at his
earnestness, he pays them back with a grim practical joke, which at the same time
70.Then they sought a stratagem against him: but We
advances the cause of Truth. made them the ones that lost most!(2726)
218
2726 As they could not get rid of him by open punishment, they tried secret plans, praises(2733) with David: it was We Who did (all
but were foiled throughout. It was not he that lost, but they. On the contrary, he
these things).
left them and prospered and became the progenitor of great peoples (Cf. 19:49).
2732 The sheep, on account of the negligence of the shepherd, got into a
71. But We delivered him and (his nephew) Lut (and cultivated field (or vineyard) by night and ate up the young plants or their tender
directed them) to the land(2727) which We have shoots, causing damage, to the extent of perhaps a whole year's crop. David was
king, and in his seat of judgement he considered the matter so serious that he
blessed for the nations. awarded the owner of the field the sheep themselves in compensation for his
2727 The land of Aram or Syria , which in its widest connotation includes Canaan damage. The Roman Law of the Twelve Tables might have approved this
or Palestine , is a well-watered fertile land, with a Mediterranean sea-coast, on decision, and on the same principle was built up the Deodand doctrine of English
which the famous commercial cities of Tyre and Sidon were situated. Its Law, now obsolete. His son Solomon, a mere boy of eleven, thought of a better
population is very mixed, as it has been a bone of contention between all the great decision, where the penalty would better fit the offence. The loss was the loss of
kingdoms and empires of Western Asia and Egypt , and European interest in it the fruits or produce of the field or vineyard: the corpus of the property was not
dates from the most ancient times. (R). lost. Solomon's suggestion was that the owner of the field or vineyard should not
take the sheep altogether but only detain them long enough to recoup his actual
damage, from the milk, wool, and possibly young of the sheep, and then return
72. And We bestowed on him Isaac and, as an additional the sheep to the shepherd. David's merit was that he accepted the suggestion, even
gift,(2728) (a grandson), Jacob, and We made though it came from a little boy: Solomon's merit was that he distinguished
righteous men of every one (of them). between the corpus and income, and though a boy, was not ashamed to put his
case before his father. But in either case it was Allah Who inspired the true
2728 Nafilah has many meanings: (1) booty; (2) extra work or prayer; (3) extra or realisation of justice. He was present and witnessed the affair, as He is present
additional gift; (4) grandson. The two last implications are implied here. Not only everywhere.
was Abraham given a son in his old age; he was given not only Isaac (Cf. 19:49),
but several sons, the chief being Isma'i1 and Isaac, who both joined in burying him 2733 Whatever is in the heavens and the earth celebrates the praises of Allah:
(Gen. 25:9); and he also saw grandsons. Isma'i1 is specially mentioned later 17:44; 57:1; 16:48-50, and 22:18. Even the "thunder repeateth His praises"; 13:13.
(21:85) apart from Isaac's line, on account of his special importance for Islam. All nature ever sings the praises of Allah. David sang in his Psalms, 148:7-10:
"Praise the Lord from the earth, ye...mountains and all hills...creeping things and
73.And We made them leaders, guiding (men) by Our flying fowl!" All nature sings to Allah's glory, in unison with David, and angels, and
men of God. Cf. 34:10 and 38:18-19 (R).
Command, and We sent them inspiration to do good
deeds, to establish regular prayers, and to practise 80. It was We Who taught(2734) him the making of
regular charity; and they constantly served Us (and Us coats of mail for your benefit, to guard you from each
only).(2729) other´s violence: will ye then be grateful?(2735)
2729 The spiritual lesson from this passage may be recapitulated. The righteous 2734 The making of coats of mails is attributed to David. It is defensive armour,
man makes no compromise with evil. If the votaries of evil laugh at him he pays and therefore its discovery and supply is associated with deeds of righteousness in
them in their own coin, but he stands firmly by his principles. His firmness causes 34:10-11, in contrast with the deadly weapons which man invents for offensive
some confusion among the followers of evil, and he openly declares the faith that purposes. Indeed, all fighting, unless in defence of righteousness is mere
is in him. They try, openly and secretly, to injure or kill him, but Allah protects "violence."
him, while evil perished from its own excesses.
2735 David's good work then was: (1) he was open to learn wisdom wherever it
74.And to Lut, too, We gave Judgment and Knowledge, came from; (2) he sang the praises of Allah, in unison with all nature; (3) he made
defensive armour. But all these things he did, because of the faculties which Allah
and We saved him from the town which practised
had given him, and we must be grateful for this and for all things to Allah.
abominations: truly they were a people given to Evil, a
rebellious people.(2730) 81.(It was Our power that made) the violent (unruly)
2730 Lot 's people were given to unspeakable abominations. His mission was to wind flow (tamely) for Solomon,(2736) to his order,
preach to them. He withstood Evil, but they rejected him. They were punished, to the land(2737) which We had blessed: for We do
but he and his followers were saved. See 15:61-74, 11:77-82, and 7:80-84.
know all things.
75. And We admitted him to Our Mercy: for he was one of 2736 Cf. 34:12, and 38:36-38. This has been interpreted to mean that Solomon
had miraculous power over the winds, and could make them obey his order.
the Righteous.
Rationalists say that he had naval power on the Mediterranean, and through the
Gulf of 'Aqaba on the Red Sea , and that he therefore figuratively commanded the
76. (Remember) Noah, when he cried (to Us) winds, and we may say the same of airmen at the present day. In any case the
aforetime:(2730-A) We listened to his (prayer) and power behind was, and is, from Allah, Who has granted man intelligence and the
delivered him and his family from great faculties by which he can tame the more unruly forces of nature.
distress.(2731) 2737 Evidently Palestine , in which was Solomon's capital, though his influence
2730- extended far north in Syria , and perhaps far south in Arabia and Ethiopia . In the
2730-A The date of Noah was many centuries before that of Abraham. (R).
Roman ruins of Baalbek , fifty miles north of Damascus , is still shown a quarry of
2731 The contemporaries of Noah were given to Unbelief, oppression of the huge stones supposed to have been cut for Solomon. I have seen them with my
poor, and vain disputations. He carried Allah's Message to them, and standing fast own eyes. This local tradition is interesting, even if invented.
in faith, built the Ark , in which he was saved with his followers from the Flood,
while the wicked were drowned. See 11:25-48. 82.And of the evil ones, were some who dived for him,
and did other work(2738) besides; and it was We Who
77. We helped him against people who rejected Our guarded them.
Signs: truly they were a people given to Evil: so We
2738 As in n. 2736, the literalists and the rationalists take different views. The
drowned them (in the Flood) all together.
former say that Solomon had power over supernatural beings of evil, whom he
compelled to dive for pearls and do other hard tasks. Rationalists refer this to
78.And remember David and Solomon, when they gave hostile unruly races whom he subjected to his sway. It was Allah's power
judgment in the matter of the field into which the ultimately, Who granted him wisdom. Solomon tamed evil with Wisdom.
sheep of certain people had strayed by night: We did
witness their judgment. 83. And (remember) Job, when He cried to his Lord,
"Truly distress has seized me.(2739) But Thou art the
79. To Solomon We inspired(2732) the (right) Most Merciful of those that are merciful."
understanding of the matter: to each (of them) We
2739 Job (Ayub) was a prosperous man, with faith in Allah, living somewhere in
gave Judgment and Knowledge; it was Our power that the northeast corner of Arabia . He suffers from a number of calamities; his cattle
made the hills and the birds celebrate Our are destroyed, his servants slain by the sword, and his family crushed under his
219
roof. But he holds fast to his faith in Allah. As a further calamity he is covered forgave them for the time being. Jonah, meanwhile, departed in wrath,
with loathsome sores from head to foot. He loses his peace of mind, and he discouraged at the apparent failure of his mission. He should have remained in
curses the day he was born. His false friends come and attribute his affliction to the most discouraging circumstances, and relied on the power of Allah; for Allah
sin. These "Job's comforters" are no comforters at all, and he further loses his had power both over Nineveh and over the Messenger He had sent to Nineveh .
balance of mind, but Allah recalls to him all His mercies, and he resumes his He went away to the sea and took a ship, but apparently the sailors threw him out
humility and gives up self-justification. He is restored to prosperity, with twice as as a man of bad omen in a storm. He was swallowed by a big Fish (or Whale), but
much as he had before; his brethren and friends come back to him; he had a new in the depth of the darkness, he cried to Allah and confessed his weakness. The
family of seven sons and three fair daughters. He lived to a good old age, and saw "darkness" may be interpreted both physically and spiritually; physically, as the
four generations of descendants. All this is recorded in the Book of Job in the Old darkness of the night and the storm and the Fish's body; spiritually as the darkness
Testament. Of all the Hebrew writings, the Hebrew of this Book comes nearest to in his soul, his extreme distress in the situation which he had brought on himself.
Arabic. The account given in the Biblical sources and the image that it projects of Allah Most Gracious forgave him. He was cast out ashore; he was given the shelter
Prophet Job is decidedly different from that found in the Qur'an and the Hadith, of a plant in his state of physical and mental lassitude. He was refreshed and
which present him as a prophet and a brilliant example of dignified patience strengthened, and the work of his mission prospered. Thus he overcame all his
becoming of a great Prophet of Allah ever trustful in Him and His promises. disappointment by repentance and Faith, and Allah accepted him.
Nothing could be further from the truth than saying that he lost his peace of mind
or resorted to curses during the period of his trial. (R). 88. So We listened to him: and delivered him from
distress: and thus do We deliver those who have faith.
84. So We listened to him: We removed the distress that
was on him, and We restored his people to him, and 89.And (remember) Zakariya,(2745) when he cried to
doubled their number,- as a Grace from Ourselves, his Lord: "O my Lord! leave me not without offspring,
and a thing for commemoration, for all who serve though thou art the best of inheritors."(2746)
Us.(2740)
2745 See 19:2-15, and 3:38-41. Zakariya was a priest; both he and his wife were
2740 Job is the pattern of humility, patience, and faith in Allah. It. was with these devout and punctilious in their duties. They were old, and they had no son. He
weapons that he fought and conquered evil. was troubled in mind, not so much by the vulgar desire to have a son to carry on
his line, but because he felt that his people were not unselfishly devout, and there
85.And (remember) Ismaíl,(2741) Idris,(2742) and would be no sincere work for Allah unless he could train some one himself. He
was given a son Yahya (John the Baptist), who added to the devout reputation of
Dhu al Kifl,(2743) all (men) of constancy and
the family, for he is called "noble, chaste, and a prophet," (3:39). All three, father,
patience; mother, and son, were made worthy of each other, and they repelled evil by their
2741 Isma'il is mentioned specially, apart from the line which descended through devout emulation in virtue,
Isaac (21:72), as he was the founder of a separate and greater Ummah. His 2746 It is not that I crave a personal heir to myself; all things go back to Thee, and
sufferings began in infancy, (see n. 160 to 2:158); but his steady constancy and Thou art the best of inheritors: but I see no one around me sincere enough to
submission to the will of Allah were specially shown when he earned the title of carry on my work for Thee; wilt Thou give me one whom 1 can train?'
"Sacrifice to Allah", (see n. 2506 to 19:54). That was the particular quality of his
constancy and patience.
90.So We listened to him: and We granted him Yahya:
2742 For Idris see n. 2508 to 19:56. He was in a high station in life, but that did We cured his wife´s(2747) (Barrenness) for him.
not spoil him. He was sincere and true, and that was the particular quality of his These (three) were ever quick in emulation in good
constancy and patience.
works; they used to call on Us with love and
2743 Dhu al Kifl would literally mean "possessor of, or giving, a double requital or reverence, and humble themselves before Us.
portion"; or else, "one who used a cloak of double thickness," that being one of the
meanings of Kifl. The Commentators differ in opinion as to who is meant, why 2747 Aslaha = to improve, to mend, to reform, to make better. Here, with
the title is applied to him, and the point of his being grouped with Isma'il and Idris reference to Zakanya's wife the signification is twofold: (1) that her barrenness
for constancy and patience. I think the best suggestion is that afforded by Karsten would be removed, so that she could become a mother; and (2) her spiritual
Niebuhr in his Reisebeschreibung nach Arabien, Copenhagen , 1778, 2:264-266, dignity should be raised in becoming the mother of John the Baptist; and by
as quoted in the Encyclopaedia of Islam under "Dhu al Kifl". He visited Meshed implication his also, in becoming the father of John.
'Ah in Iraq , and also the little town called Kefil, midway between Najaf and Hillah
( Babylon ). Kefil, he says, is the Arabic form of Ezekiel. The shrine of Ezekiel 91. And (remember) her who(2748) guarded her
was there, and the Jews came to it on a pilgrimage.
chastity: We breathed into her of Our spirit, and We
If we accept "Dhu al Kifl" to be not an epithet, but an Arabicised form of "Ezekiel", made her and her son a sign for all peoples.
it fits the context. Ezekiel was a prophet in Israel who was carried away to Babylon
by Nebuchadnezzar after his second attack on Jerusalem (about B.C. 599). His 2748 Mary, the mother of Jesus, chastity was her special virtue: with a son of virgin
Book is included in the English Bible (Old Testament). He was chained and birth, she and Jesus became a miracle to all nations. That was the virtue with
bound, and put into prison, and for a time he was dumb, (Ezekiel, 3:25-26). He which they (both Mary and Jesus) resisted evil.
bore it all with patience and constancy, and continued to reprove boldly the evils
in Israel . In a burning passage he denounces false leaders in words which are 92. Verily, this brotherhood of yours is a single
eternally true: "Woe be to the shepherds of Israel that do feed themselves! Should Brotherhood,(2749) and I am your Lord and
not the shepherds feed the flocks? Ye eat the fat, and ye clothe you with the wool, Cherisher: therefore serve Me (and no other).
you kill them that are fed: but ye feed not the flock. The diseased have ye not
strengthened, neither have ye healed that which was sick, neither have ye bound 2749 Ummah: this is best translated by Brotherhood here. "Community", "race",
up that which was broken . . .", etc. (Ezekiel, 34:2-4). and "nation", and "people" are words which import other ideas and do not quite
correspond to "Ummah". "Religion" and "Way of Life" are derived meanings,
Dhu al Kifl is again mentioned in 38:48 along with Isma'i1 and Elisha. which could be used in other passages, but arc less appropriate here. Our
attention has been drawn to people of veiy different temperaments and virtues,
86. We admitted them to Our mercy: for they were of the widely different in time, race, language, surroundings, history, and work to be
righteous ones. performed, but forming the closest brotherhood as being men and women united
in the highest service of Allah. They pre-figure the final and perfected
Brotherhood of Islam.
87. Andremember Dhu al Nun,(2744) when he departed
in wrath: He imagined that We had no power over 93.But (later generations) cut off(2750) their affair (of
him! But he cried through the deptHs of darkness,
unity), one from another: (yet) will they all return to
"There is no god but thou: glory to thee: I was indeed
Us.
wrong!"
2750 Allah's Message was and ever is one; and His Messengers treated it as one. It
2744 Dhu al Nun, "the man of the Fish or the Whale", is the title of Jonah is people of narrower views who come later and trade on the earlier names, that
(Yunus), because he was swallowed by a large Fish or Whale. He was the prophet break up the Message and the Brotherhood into jarring camps and sects (Cf.
raised to warn the Assyrian capital Nineveh . For Nineveh see n. 1478 to 10:98. 23:52-53).
His story is told in 37:139-149. When his first warning was unheeded by the
people, he denounced Allah's wrath on them. But they repented and Allah
220
94. Whoever works any act of righteousness and has produced the first creation, so shall We
faith,- His endeavour will not be rejected: We shall produce(2758) a new one: a promise We have
record it in his favour.(2751) undertaken: truly shall We fulfil it.
2751 Allah gives credit for every act of righteousness, however small: when 2758 The world—the universe—as we know it, will be folded up like a scroll of
combined with sincere Faith in Allah, it becomes the stepping stone to higher and parchment, for it will have done its work. If Allah created all this world out of
higher things. It is never lost. nothing, He can create an entirely new heaven and a new earth, on a plane of
which we can form no conception in our present life. And He will do so, for that
is His promise. Some Commentators understand Sijill to be the name of the
95. Butthere is a ban on any population which We have Recording Angel who closes the Book of a man's Deeds after the man's death (Cf.
destroyed: that they(2752) shall not return, 39:67).
2752 But when wickedness comes to such a pass that the Wrath of Allah
descends, as it did on Sodom , the case becomes hopeless. The righteous were 105. Before this We wrote in the Psalms,(2759) after the
warned and delivered before the Wrath descended. But those destroyed will not Message (given to Moses):(2760) My servants the
get another chance, as they flouted all previous chances. They will only be raised righteous, shall inherit the earth."
at the approach of the Day of Judgement.
2759 Zabur. the Book of the Psalms of David. The name of David is expressly
mentioned in connection with the Zabum in 4:163 and 17:55, although there the
96. Until the Gog and Magog (people)(2753) are let
indefinite article is applied to the word as meaning a Book of Scripture. See
through (their barrier), and they swiftly swarm from Psalms 25:13, "his seed shall inherit the earth": 37:11, "the meek shall inherit the
every hill. earth" (quoted by Jesus in Matt. 5:5); and 37:29, "the righteous shall inherit the
land." (R).
2753 For Gog and Magog see n. 2439 to 18:94. Their geographical position was
discussed in Appendix VI. Here I do not think we are concerned with their 2760 The same promise occurs in the Pentateuch, Exod. 32:13, "they shall inherit
geographical position. The name stands for wild and lawless tribes who will break it (the land) forever."
their barriers and swarm through the earth. This will be one of the
prognostications of the approaching Judgement. 106. Verily
in this (Qurán) is a Message for people who
would (truly) worship Allah.(2761)
97. Then will the true promise draw nigh (of fulfilment):
then behold! the eyes of the Unbelievers will(2754) 2761 The culmination of Allah's Revelation is in the Qur'an, which confirms
previous scriptures, corrects the errors which men introduced into them, and
fixedly stare in horror: "Ah! Woe to us! we were
explains many points in detail for all who seek right worship and service to Allah—
indeed heedless of this; nay, we truly did wrong!" whether they inherit the previous Books ("People of the Book") or not. It is a
2754 Cf. 14:42. universal Message.
98. Verily ye,(unbelievers), and the (false) gods that ye 107. We sent thee not, but as a Mercy for all
worship besides Allah, are (but) fuel for Hell! to it will creatures.(2762)
ye (surely) come! 2762 There is no question now of race or nation, of a "chosen people" or the "seed
of Abraham"; or the "seed of David"; or of Hindu Arya-varta; of Jew or Gentile,
99. If these had been gods, they would not have got Arab or 'Ajam(Persian), Turk or Tajik, European or Asiatic, White or Coloured;
Aryan, Semitic, Mongolian, or African; or American, Australian, or Polynesian.
there!(2755) but each one will abide therein.
To all men and creatures other than men who have any spiritual responsibility, the
2755 The ultimate proof of Truth and Falsehood will be that Truth will endure principles universally apply.
and come to its own, while Falsehood will be destroyed. And so the men who
worshipped Truth will come to their own, while those who worshipped Falsehood 108.Say: "What has come to me by inspiration is that
will be in a Fire of Punishment they could scarcely have imagined before. In that
your Allah is One Allah. will ye therefore bow to His
state there will be nothing but regrets and sighs and groans, and these evil sounds
will drown everything else, Will (in Islam)?"(2763)
2763 'Not my God only, but also your God: for there is but One God, the
100.There, sobbing will be their lot, nor will they there Universal Lord, Who made and loves and cherishes all.'
hear (aught else).
109.But if they turn back, Say: "I have proclaimed the
101. Those for whom the good (record) from Us has gone Message to you all alike and in truth; but I know not
before, will be removed far therefrom.(2756) whether that which ye are promised is near or
2756 In contrast to the misery of those who rejected Truth and Right, will be the
far.(2764)
happiness of those who accepted it. Their record does not lag behind: in fact it 2764 'If you do not realise the significance of the Message, I at least have done my
goes before. Our Deeds go before our journey in this life is completed. What duty. I have given the Good News for the Righteous and the Warning for the
then is Judgement? It is instantaneous: it will all be decided in the twinkling of an Unjust, without favour or partiality, and without abating one jot of the truth,
eye (16:77). The good will not hear the least sound of the groans of evil. Their openly and squarely for all. Do not ask me when the Good News and the
true soul's desires will be fulfilled—not temporarily as in this world, but in a Warning will be fulfilled. That is for Allah to decide, not for me or for you to
permanent form. know.'
102.Not the slightest sound will they hear of Hell: what 110."It is He Who knows what is open in speech and
their souls desired, in that will they dwell. what ye hide (in your hearts).(2765)
103. The Great Terror will(2757) bring them no grief: but 2765 The Messenger of Allah freely and impartially teaches all how to carry out
Allah's Will and live a good life. If some of them are hypocrites and come into the
the angels will meet them (with mutual greetings): Ummah (Brotherhood) from baser motives and not the pure motives of the love
"This is your Day,- (the Day) that ye were promised." of Allah, their motives and conduct will be judged by Allah and not by men.
2757 The Judgement and balancing of accounts will be a mighty Terror to the evil
doers. But it will cause, to the righteous, not grief or anxiety, but hope and 111. "I know not but that it may be a trial for you, and a
happiness, for now they will be in a congenial atmosphere, and will see the grant of (worldly) livelihood (to you) for a
fulfilment of their ideals in the meeting and greeting of the angels, preparatory to time."(2766)
their enjoyment of the supreme Bliss—seeing the Face of Allah.
2766 In the same way if men who come into the Brotherhood from pure motives
104.The Day that We roll up the heavens like a scroll and yet feel aggrieved that those outside are better off from a worldly point of
rolled up for books (completed),- even as We
221
view, they are wrong. It may be that the fleeting enjoyment of this world's goods is viz.: (1) the statement in verses 109-111, addressed to those who turn away from
but a trial, and they should be grateful for being saved from temptation. the Message; (2) the prayer addressed to Allah in the first part of verse 112; and
(3) the advice given indirectly to the Believers, in the second part of verse 112.1
112. Say:(2767) "O my Lord! judge Thou in truth!"(2768) have marked these divisions by means of inverted commas.
"Our Lord Most Gracious is the One Whose assistance 2768 That is, Allah's judgement as between the Teacher and those who refused
should be sought against the blasphemies ye the Message, or between the righteous and those who taunt them for their poverty,
utter!"(2769) will be the true one, and both the Teacher and the Ummah must leave the
judgement to Allah.
2767 See above, n. 2666 to 21:4. The better reading is "Say" in the imperative,
rather than "He (the Prophet) said (or says)" in the indicative mood. Note that, on 2769 Blasphemy is a dreadful sin. We must guard ourselves from it. But as
that construction, there are three distinct things which the Prophet is asked to say: regards others, if we cannot prevent it, we must pray to Allah for assistance and
not rely upon carnal weapons.
22. Al Hajj (The Pilgrimage)

In the name of Allah, Most appointed term, then do We bring you out as babes,
then (foster you) that ye may reach your age of full
Gracious, Most Merciful. strength; and some of you are called to die, and some
are sent back to the feeblest old age, so that they
know nothing after having known (much).(2776) And
1. O mankind! fear your Lord! for the convulsion of the (further), thou seest the earth barren and lifeless, but
Hour (of Judgment) will be a thing terrible!(2770) when We pour down rain on it, it is stirred (to life), it
2770 As an introduction to the spiritual meaning of various symbolic acts in this swells, and it puts forth every kind of beautiful growth
life, the serious issues involved are indicated by showing how terrible the (in pairs).(2777)
consequences will be for those who disobey Allah's Will. The terror will only be
for those who rebel and disobey: the righteous will not suffer from it, but on the 2773 If they really have doubts in their minds about the life after death, they have
contrary will be greeted by angels with joy (21:103). only to turn their attention, either to their own nature, or to the nature around.
How wonderful is their own physical growth, from lifeless matter, to seed,
fertilised ovum, fetus, child, youth, age, and death! How can they doubt that the
2. The Day ye shall see it, every mother giving suck shall Author of all these wonderful stages in their life here can also give them another
forget her suckling- babe, and every pregnant female kind of life after the end of this life? Or, if they look at external nature, they see
shall drop her load (unformed): thou shalt see the earth dead and barren, and Allah's fertilising showers bring it to life, growth,
and beauty in various forms. The Creator of this great pageant of Beauty can
mankind as in a drunken riot,(2771) yet not drunk:
surely create yet another and a newer world.
but dreadful will be the Wrath of Allah.
2774 The stages of a man's physical growth from nothing till he completes the
2771 Three metaphors are used for the extreme terror which the Awful Day will cycle of this life are described in words whose accuracy, beauty, and
inspire. (1) No mother abandons the baby at her breast in the greatest danger; yet comprehensiveness can only be fully understood by biologists. Parallel to the
that will happen in this Dreadful Hour. (2) An expectant mother carries the young physical growth, may be understood man's inner growth, also by stages and by
life within her with great pride and hope: "hope" is the actual word used in Urdu Allah's creative artistry.
for this physical state; yet the terror will overpower the hope at this "Hour", and
nature's working will be reversed. (3) Men ordinarily retain their self-possession 2775 That is, a male or a female child, a fair or an ugly child, a good or a
except under intoxicants; here, without intoxication, they will be driven to frenzy rebellious child, etc., involving countless mysteries of genetics and heredity.
with terror.
2776 Cf. 16:70. In that passage the mystery of our life was used to illustrate Allah's
3. And yet among men there are such as dispute about abundant mercies and favours to us. Here it is used to illustrate Allah's power in
giving us a future Life of even greater promise (see also 40:67).
Allah, without knowledge, and follow every evil one
obstinate in rebellion! 2777 A beautiful nature passage so pregnant in meaning that the earnest student
wonders what magic and truth have been conveyed in so few words. M. P.'s
4. About the (Evil One) it is decreed that whoever turns Egyptian colleague, Prof. Ghamrawi (see M. P.'s note on this passage) was but
expressing the feelings of every careful student of the Qur'an. The "subtlety and
to him for friendship, him will he lead astray, and he wealth of meaning" are indeed marvellous.
will guide him to the Penalty of the Fire.(2772)
2772 Even after the warnings, there are men who are such fools as to turn away 6. This is so, because Allah is the Reality: it is He Who
from Allah who created them and cherishes them with His love and care; they gives life to the dead, and it is He Who has power over
become outlaws in His Kingdom, making friends with Evil, which is a rebel in all things.(2778)
Allah's Kingdom.
2778 All these beautiful and well-articulated pageants of life and nature point to
the Reality behind them, i.e., Allah. They will perish, but He is eternal. They are
5. O mankind! if ye have a doubt about the
but shadows; the substance (if such a word may be used) is in Him. They are
Resurrection,(2773) (consider) that We created you shifting and illusory, in the sense that they have neither permanency nor
out of dust, then out of sperm, then out of a leech-like independent existence. But they have a sort of secondary reality in the sense in
clot, then out of a morsel of flesh, partly which a shadow is a real reflection from substance. No Power or Existence has any
formed(2774) and partly unformed, in order that We meaning except as a reflection of Allah's ineffable Glory.
may manifest (our power) to you; and We cause
whom We will(2775) to rest in the wombs for an
222
7. And verily the Hour will come: there can be no doubt stretch out a rope to the ceiling and cut
about it, or about (the fact) that Allah will raise up all (himself)(2786) off: then let him see whether his plan
who are in the graves. will remove that which enrages (him)!
2786 There is some difference of opinion as to the interpretation of this verse.
8. Yet there is among men such a one as disputes about Most Commentators are agreed that the pronoun "him" in the second line ("will
Allah, without Knowledge, without Guidance, and not help him") refers to the Prophet, and that the "any" in the first line refers to his
enemies, who wished to see him destroyed and removed from the scene of his
without a Book of Enlightenment,-(2779)
labours, Ibn 'Abbas, whom I have followed here, and whom a great number of
2779 For "Book of Enlightenment" see 3:184 and n. 490. I understand Commentators follow, construes the later clauses in the sense given in the text.
"knowledge" to mean here their human knowledge or intelligence, "guidance" to Freely paraphrased, it means: if the enemies of Allah's Messenger are enraged at
mean divine guidance, such as comes from Allah or prophets of Allah or a his successes, let them fix a rope to their ceiling and hang themselves. Sama 1 is
revelation from Allah, and the "Book of Enlightenment" to mean the fundamental thus rendered by the word "ceiling". If Sama'' is rendered by the word "heaven" (the
guide to good conduct, the clear rules laid down in all Dispensations to help men usual meaning), the paraphrase would be: if the enemies of Allah's Messenger are
lead good lives. The "Book of Enlightenment" may mean a revealed Book in enraged at the help he gets from heavens, let them stretch a rope to heaven and
which case "Guidance" would refer to divine guidance through a prophet of Allah. see if they can cut off the help that way!-in other words, they are fools if they think
(R). they can intercept Allah's help by their petty devices!
9. (Disdainfully) bending his side, in order to lead (men) 16.Thus have We sent down(2787) Clear Sings; and
astray from the Path of Allah. for him there is verily Allah doth guide whom He will!
disgrace(2780) in this life, and on the Day of 2787 Instead of plotting against Allah's Messenger, the Unbelievers should
Judgment We shall make him taste the Penalty of observe the Clear Signs which he has brought and obey and follow the Guidance
burning (Fire). which comes from Allah according to the Laws which He has fixed by His Holy
Will and Plan.
2780 Some Commentators think this refers to Abu J ahl, but the words are
perfectly general, and this type of man is common in all ages. The same may be
said about verse 3 above: Commentators give the immediate reference to one al
17. Those who believe (in the Qurán), those who follow
Nadr ibn al Harith. the Jewish (scriptures), and the Sabians,(2788)
Christians, Magians,(2789) and Polytheists,- Allah will
10. (It will be said): "This is because of the deeds which judge between them on the Day of Judgment: for Allah
thy hands sent forth, for verily Allah is not unjust to is witness of all things.
His servants.(2781) 2788 For Sabians, see n. 76 to 2:62. They are also referred to in 5:69. In both
2781 'What you suffer is the consequence of your own sinful deeds; Allah is just; those passages, the Muslims are mentioned with the Jews, Christians, and Sabians,
He is not unjust in the least to any of His creatures'. (R). as receiving Allah's protection and mercy. Here, besides the four religions, there is
further mention of Magians and Polytheists: it is not said that they would receive
Allah's Mercy, but only that Allah will judge between the various forms of faith.
11. There are among men some who serve Allah, as it (R).
were, on the verge:(2782) if good befalls them, they
2789 This is the only place where the Magians (Majus) are mentioned in the
are, therewith, well content; but if a trial comes to
Qur'an. Their cult is a very ancient one. They consider Fire as the purest and
them, they turn on their faces: they lose both this noblest element, and worship it as a fit emblem of Allah. Their location was the
world and the Hereafter: that is loss for all to see! Persian and Median uplands and the Mesopotamian valleys, their religion was
reformed by Zardusht (date uncertain, about B.C. 600?). Their scripture is the
2782 They are men whose minds are not firm: they will have faith, if all goes well Zend-Avesta, the bible of the ParsTs. They were "the Wise men of the East"
with them, but as soon as they are tried, they are found wanting. They differ from mentioned in the Gospels. (R).
hypocrites. It is not fraud or double dealing that is their sin: it is a weak mind,
petty standards of judging right by success, a selfishness that gives nothing but asks
for all, a narrow-mindedness that does not go beyond petty mundane calculations- 18. Seest thou not that to Allah
bow down in worship all
a "nicely calculated less or more" of the good things of this world. They fail in both things that are in the heavens and on earth,-(2790)
worlds and their failure in this world is patent for every on-looker. the sun, the moon, the stars; the hills, the trees, the
animals; and a great number among mankind? But a
12. They call on such deities,(2783) besides Allah, as can great number are (also) such as are fit for
neither hurt nor profit them: that is straying far Punishment: and such as Allah shall disgrace,- None
indeed (from the Way)! can raise to honour: for Allah carries out all that He
2783 To such minds religion does not mean high endeavour, self-sacrifice for wills.(2791)
noble ends, the recognition of Allah's infinite world, but just a small concession to
2790 Cf. 21:79, and n. 2733. All created things, animate and inanimate, depend
formalism, perhaps a present to an idol (literal or figurative), perhaps attendance
on Allah for their existence, and this dependence can be construed as their Sajda
at worship if it can be done without trouble! It is false gods they worship, and the
or bowing down in worship. Their very existence proclaims their dependence.
more they worship, the more they stray.
How can they be objects of worship? For haqqa in this verse , Cf. 15:64, n. 1990.
13. (Perhaps) they call on one whose harm is 2791 Cf. 22:16. There the argument was that those who work in harmony with
nearer(2784) than his profit: evil, indeed, is the Allah's Law and Will will get their reward, for Allah always carries out His Plan.
Here is the parallel argument: those who defy Allah's Will must suffer pain and
patron, and evil the companion (for help)! disgrace, for Allah is well able to carry out His Will {see also 38:14).
2784 Such false worship is not always neutral, bringing neither harm nor good.
Perhaps the harm comes first, and there is no help from Allah. Such minds are 19. These two antagonists dispute(2792) with each other
themselves demoralised, and render themselves unfit for help! about their Lord: But those who deny (their Lord),- for
them will be cut out a garment of Fire: over their
14. Verily Allah will admit those who believe and work heads will be poured out boiling water.
righteous deeds, to Gardens, beneath which rivers
flow: for Allah carries out all that He plans.(2785) 2792 Two antagonists: i.e., parties of antagonists, viz., Men of Faith, who confess
their Lord and seek to carry out His Will, and Men who deny their Lord and defy
2785 Allah is both true to His promise, and He has power to give full effect to His His Will.
Will and Plan.
20. With it will be scalded what is within their bodies, as
15. If any think that Allah will not help him (His well as (their) skins.(2793)
Messenger. in this world and the Hereafter, let him
223
2793 The punishment, expressed in physical terms, will be all-pervading, not 2800 There are benefits both for this our material life and for our spiritual life. Of
merely superficial. the former kind are those associated with social intercourse which furthers trade
and increases knowledge. Of the latter kind are the opportunities of realising some
21.In addition there will be maces of iron (to punish) of our spiritual yearnings in sacred associations that go back to the most ancient
times. Of both kinds may be considered the opportunities which the Pilgrimage
them.(2794) provides for strengthening our international Brotherhood.
2794 Read this with the next verse. There will be no escape from the final
2801 The three special days of Hajj are the 8th, 9th, and 10th of the month of
Punishment judged after the time of repentance is past (Cf. 32:20). Dhu al Hijjah, and the two or three subsequent days of Tashriqisee the rites
explained in n. 217 to 2:197. But we may ordinarily include the first ten days of
22.Every time they wish to get away therefrom, from Dhu al Hijjah in the term.
anguish, they will be forced back therein, and (it will
2802 The great day of commemorative Sacrifice ('Id al Adha) is the 10th of Dhu
be said), "Taste ye the Penalty of Burning!" al Hijjah: the meat then killed is meant to be eaten for food and distributed to the
poor and needy. (R).
23. Allah will admit those who believe and work
righteous deeds, to Gardens beneath which(2795) 29."Then let them complete the rites prescribed(2803)
rivers flow: they shall be adorned therein with for them, perform their vows,(2804) and (again)
bracelets of gold and pearls; and their garments there circumambulate the Ancient House."
will be of silk.
2803 Tafath- t he superfluous growth on one's body, such as nails, hair, etc., which
2795 In 22:14 above, was described the meed of the Righteous as compared with is not permitted to remove in Ihram. These may be removed on the 10th day,
the time-servers and those who worshipped false gods (w. 10-13): here we have the when the Hajj is completed: that is the rite of completion.
case of those who were persecuted, abused, prevented from entering the Ka'bah
and deprived of all that makes life smooth, agreeable, and comfortable. For them 2804 The spirit of Pilgrimage is not completed by the performance of the outward
the meed is described in metaphors that negative all these afflictions: costly rites. The Pilgrim should carry in mind some vow or spiritual service and
adornments (as against being stripped of home and property), purity of speech (as endeavour to perform it. Then comes the final Tawaf.
against the abuse they received), the Path of the Lord of Praise (as against the
fierce and malignant persecution to which they were subjected) (see also 18:31 and 30. Such (is the Pilgrimage): whoever honours the
35:33). sacred rites of Allah, for him it is good in the Sight of
his Lord. Lawful to you (for food in Pilgrimage) are
24. For they have been guided (in this life) to the purest cattle, except those mentioned to you(2805) (as
of speeches; they have been guided to the Path of Him exception): but shun the abomination of idols, and
Who is Worthy of (all) Praise. shun the word that is false,-
25.As to those who have rejected ((Allah)), and would 2805 The general food prohibitions will be found in 2:173, 5:4-5, and 6:121, 138-
146. They are meant for health and cleanliness, but the worst abominations to
keep back (men) from the Way of Allah, and from the shun are those of false worship and false speech. Here the question is about food
Sacred Mosque, which We have made (open) to (all) during Pilgrimage. Lawful meat but not game is allowed.
men - equal is the dweller there and the visitor from
the country - and any whose purpose therein is 31. Being true in faith to Allah, and never assigning
profanity or wrong-doing -(2796) them will We cause partners to Him: if anyone assigns partners to Allah, is
to taste of a most Grievous Penalty. as if he had fallen from heaven and been snatched up
2796 All these were enormities of which the Pagan clique in power in Makkah by birds, or the wind had swooped (like a bird on its
were guilty before and during the Hijrah. prey) and thrown him into a far- distant place.(2806)
2806 A parable full of meaning. The man who falls from the worship of the One
26.Behold! We gave the site,(2797) to Abraham, of the True God. is like a man who falls from heaven. His being taken up with false
(Sacred) House, (saying): "Associate not anything (in objects of worship is like the falling man being picked up in the air by birds of
worship) with Me; and sanctify My House for those prey. But the false objects of worship cannot hold him permanently in their grip.
who compass it round,(2798) or stand up, or bow, or A fierce blast of wind-the Wrath of Allah-comes and snatches him away and
throws him into a place far, far away from any place he could have imagined-into
prostrate themselves (therein in prayer). the hell of those who defied Allah. (R).
2797 The site of Makkah was granted to Abraham (and his son Isma'i 1) for a
place of worship that was to be pure {without idols, the worship being paid to 32. Such(is his state): and whoever holds in honour the
Allah, the One True God) and universal, without being reserved (like Solomon's Symbols of Allah,(2807) (in the sacrifice of animals),
Temple of later times) to any one People or Race. (R).
such (honour) should come truly from piety of heart.
2798 Cf. 2:125. Note that here the word qa'imin (who stand up for prayer) occurs
2807 Sha'a'ir, symbols, signs, marks by which something is known to belong to
in place of 'akifin (who use it as a retreat). In practice the meaning is the same.
some particular body of men, such as flags. In 2:158 the word was applied to Safa
Those who go for a retreat to the Ka'bah stay there for the time being.
and Marwah: see n. 160 there. Here it seems to be applied to the rites of sacrifice.
Such sacrifice is symbolic: it should betoken dedication and piety of heart. See
27."And proclaim the Pilgrimage among men: they will below, 22:37.
come to thee on foot and (mounted) on every kind of
camel, lean on account of journeys through deep and 33. In them(2808) ye have benefits for a term
distant mountain highways;(2799) appointed: in the end their place of sacrifice is
2799 When the Pilgrimage was proclaimed, people carne to it from every quarter, near(2809) the Ancient House.
near and far, on foot and mounted. The "lean camel" coming after a fatiguing 2808 In them: in cattle, or animals offered for sacrifice. It is quite true that they
journey through distant mountain roads typifies the difficulties of travel, which are useful in many ways to man, e.g., camels in desert countries are useful as
Pilgrims disregard on account of the temporal and spiritual benefits referred to in mounts or for carrying burdens, or for giving milk, and so for horses and oxen;
the next verse. and camels and oxen are also good for meat, and camel's hair can be woven into
cloth; goats and sheep also yield milk and meat, and hair or wool. But if they are
28."That they may witness the benefits (provided) for used for sacrifice, they become symbols by which men show that they are willing
them,(2800) and celebrate the name of Allah, through to give up some of their own benefits for the sake of satisfying the needs of their
poorer brethren.
the Days(2801) appointed, over the cattle(2802)
which He has provided for them (for sacrifice): then 2809 Ila= towards, near. The actual sacrifice is not performed in the Ka'bah, but at
eat ye thereof and feed the distressed ones in want. Mina, five or six miles off, where the Pilgrims encamp: see n. 217 to 2:197.
224
Thumma=then, finally, in the end; i.e., after all the rites have been performed,
Tawaf, Sara, and Marwah, and 'Arafat.
38.Verily Allah will defend (from ill) those who believe:
verily, Allah loveth not any that is a traitor to faith, or
34. To every people did We appoint rites (of sacrifice), show ingratitude.
that they might celebrate the name of Allah over the
sustenance He gave them from animals (fit for
39. To those against whom(2816) war is made,
food).(2810) But your Allah is One Allah. submit then permission is given (to fight), because they are
your wills to Him (in Islam): and give thou the good wronged;- and verily, Allah is most powerful for their
news(2811) to those who humble themselves,- aid;-
2810 This is the true end of sacrifice, not propitiation of higher powers, for Allah 2816 Several translators have failed to notice that yuqa taluna is in the passive
is One, and He does not delight in flesh or blood (22:37), but a symbol of voice, "against whom war is made"-not "who take arms against the unbelievers" as
thanksgiving to Allah by sharing meat with fellow-men. The solemn Sale translates it. The clause "and verily... their aid" is parenthetical. Verse 40
pronouncement of Allah's name over the sacrifice is an essential part of the rite. connects on with "they are wronged". The wrong is indicated: 'driven by
persecution from their home, for no other reason than that they worshipped the
2811 The good news: i.e., the Message of Allah, that He will accept in us the One True God 1 . This was the first occasion on which fighting-in self-defence-was
sacrifice of self for the benefit of our fellow-men. permitted. This passage therefore undoubtedly dates from Madinah.
35. To those whose hearts when Allah is mentioned, are 40. (They are) those who have been expelled from their
filled with fear, who show patient perseverance over homes in defiance of right,- (for no cause) except that
their afflictions, keep up regular prayer, and spend (in they say, "our Lord is Allah.. Did not Allah check one
charity) out of what We have bestowed upon set of people by means of another,(2817) there would
them.(2812) surely have been pulled down monasteries, churches,
synagogues, and mosques, in which the name of Allah
2812 Some qualities of Allah's devotees are mentioned here, in ascending order:
(1) Humility before Allah makes them receptive, and prepares them to listen to
is commemorated in abundant measure. Allah will
Allah's Message; (2) fear of Allah, which is akin to love, touches their heart, and certainly aid those who aid his (cause);- for verily
penetrates through their inmost being; (3) they are not afraid of anything in mortal Allah is full of Strength, Exalted in Might,(2818) (able
life; they take their trials patiently, and they go on in a course of righteousness with to enforce His Will).
constancy; (4) their prayer now is not a matter of form, but a real communion with
Allah, with a sense of confidence such as a faithful servant feels in the presence of 2817 Cf. 2:251, where the expression is used in connection with David's fight
a kind and loving master; and (5) gratitude to Allah, as shown by practical acts of against the Philistines. To allow a righteous people to fight against a ferocious and
charity to all fellow-creatures. mischief-loving people was fully justified. But the justification was far greater here,
when the little Muslim community was not only fighting for its own existence
36. The sacrificial camels we have made for you as against the Makkan Quraysh, but for the very existence of the Faith in the One
True God. They had as much right to be in Makkah and worship in the Ka'bah as
among the symbols from Allah. in them is (much) the other Quraysh; yet they were exiled for their Faith. It affected not the faith of
good for you: then pronounce the name of Allah over one particular people. The principle involved was that of all worship, Jewish or
them as they line up (for sacrifice):(2813) when they Christian as well as Muslim, and of all foundations built for pious uses.
are down on their sides (after slaughter), eat ye 2818 'Aziz means Exalted in power, rank, dignity; Incomparable; Full of might
thereof, and feed such as (beg not but) live in and majesty; Able to enforce His Will. The last signification is the one that
contentment,(2814) and such as beg with due predominates here (Cf. 22:74).
humility: thus have We made animals subject to you,
that ye may be grateful. 41. (They are) those who, if We establish them in the
land, establish regular prayer and give regular charity,
2813 See n. 2808 to 22:33 above. What was expressed in general terms is applied
here more particularly to camels, the most precious and useful animals of Arabia , enjoin the right and forbid wrong:(2819) with Allah
whose mode of slaughter for sacrifice is different from that of smaller animals: the rests the end (and decision) of (all) affairs.
special word for such sacrifice is Nahr (108:2).
2819 'Enjoining the right and forbidding the wrong" is an essential duty of the
2814 There are ethics in begging, as in charity. No approval is given to arrogant Muslim Ummah and one of the main purposes for which it has been raised. (See
and insolent begging, though the relief of distress of all kinds, deserved and 3:104, 110; 9:71, 111-112). (Eds.).
undeserved, is included in charity. But those who beg with humility and those who
receive gifts with gratitude and contentment are both mentioned for special 42. If they treat thy (mission) as false, so did the
attention. Charity should not be given for show, or to get rid of importunate
peoples before them (with their prophets),-(2820) the
demands. It should find out real needs and meet them.
People of Noah, and Ád and Thamud;
37. It is not their meat nor their blood, that reaches 2820 It is nothing new if the Prophet of Allah is accused of imposture. This was
Allah. it is your piety that reaches Him: He has thus done in all ages: e.g., Noah (7:64); Hud the prophet of the 'Ad people (7:66);
Salih prophet of Thamud (7:76); Abraham (21:55); Lut (7:82); Shu'aib the
made them subject to you, that ye may glorify Allah
prophet of the Madyan people (7:85) and also of the Companions of the Wood
for His guidance to you:(2815) and proclaim the good (15:78). The case of Moses is mentioned apart, as his people survived to the time
news to all who do right. of our Prophet and survive to the present, and they frequently rebelled against
Moses (2:49-61).
2815 The essence of sacrifice has been explained in n. 2810. No one should
suppose that meat or blood is acceptable to the One True God. It was a Pagan
fancy that Allah could be appeased by blood sacrifice. But Allah does accept the 43. Those of Abraham and Lut;
offering of our hearts, and as a symbol of such offer, some visible institution is
necessary. He has given us power over the brute creation, and permitted us to eat 44. And the Companions(2821) of the Madyan People;
meat, but only if we pronounce His name at the solemn act of taking life, for and Moses was rejected (in the same way). But I
without this solemn invocation, we are apt to forget the sacredness of life. By the
invocation we are reminded that wanton cruelty is not in our thoughts, but only granted respite to the Unbelievers, and (only) after
the need of food. Now if we further deny ourselves the greater part of the food that did I punish them: but how (terrible) was my
(some theologians fix the proportion at three-quarters or two-thirds) for the sake rejection (of them)!(2822)
of our poorer brethren in solemn assembly in the precincts of the Haram (sacred
territory), our symbolic act finds practical expression in benevolence, and that is 2821 Were they the same as the Companions of the Wood? See n. 2000 to
the virtue sought to be taught. We should be grateful to Allah for His guidance in 15:78.
this matter, in which many Peoples have gone wrong, and we should proclaim the
2822 My Wrath on them, and the complete reversal of their fortune in
true doctrine, so that virtue and charity may increase among men.
consequence (Cf 34:45 and 35:26).
225
45. How many populations have We destroyed, which confirm (and establish) His Signs: for Allah is full of
were given to wrongdoing? They tumbled Knowledge and Wisdom:(2832)
down(2823) on their roofs. And how many wells are 2831 Prophets and messengers (the distinction is explained in n. 2503 to 19:51)
lying idle and neglected,(2824) and castles lofty and are but human. Their actions are righteous and their motives pure, but in judging
well-built? things from a human point of view, the suggestion may come to their mind (from
Satan) that it would be good to have power or wealth or influence for furthering
2823 The roofs fell in first, and the whole structure, walls and all, came tumbling Allah's cause, or that it may be good to conciliate some faction which may be
after, as happens in ruins. The place was turned upside down. irreconcilable. In fact, in Allah's Plan, it may be the opposite. Allah, in His mercy
and inspiration, will cancel any false or vain suggestions of this kind, and confirm
2824 In a dry country like Arabia, a well stands as a symbol for a living, flourishing and strengthen His own Commands and make known His Will in His Signs or
population, and many place-names mean "the well of so-and-so" e.g., Bir 'Ali, a revelations.
village just south of Madinah, the quality of whose drinking water is famous, or
Abyar Ibn Hassan, a noted stopping place on the road from Makkah to Madinah, 2832 This clause and the similar clause at the end of the next verse are
about 92 miles from Madinah. parenthetical.
46. Do they not travel through the land, so that their 53. That He may make the suggestions thrown in by
hearts (and minds)(2825) may thus learn wisdom and Satan, but a trial(2833) for those in whose hearts is a
their ears may thus learn to hear? Truly it is not their disease and who are(2834) hardened of heart: verily
eyes that are blind, but their hearts which are in their the wrong-doers are in a schism far (from the Truth):
breasts. 2833 If any suggestion comes to the human mind that is not in accordance with
2825 The word for "heart" in Arabic speech imports both the seat of intelligent Allah's Will and Plan, it has two opposite effects: to evil minds it is a trial and a
faculties and understanding as well as the seat of affections and emotions. Those temptation from the Evil One, but to the mind well-instructed in Faith, it stands
who reject Allah's Message may have their physical eyes and ears, but their hearts self-condemned at once, and becomes a means of strengthening the Faith and
are blind and deaf. If their faculties of understanding were active, would they not stimulating redoubled efforts to conform to the Will of Allah.
see the Signs of Allah's Providence and Allah's Wrath in nature around them and
2834 Cf. 2:10. I understand the "disease in the heart" to be an earlier state of
in the cities and ruins if they travel intelligently?
curse, which leads in an intensified form to a complete "hardening of the heart".
47.Yet they ask thee to hasten on the Punishment! But 54. And that those on whom(2835) knowledge has been
Allah will not fail(2826) in His Promise. Verily a Day in bestowed may learn that the (Qurán) is the Truth
the sight of thy Lord is like a thousand years of your from thy Lord, and that they may believe therein, and
reckoning. their hearts may be made humbly (open) to it: for
2826 If Allah gives respite, those to whom it is given have a real chance of verily Allah is the Guide of those who believe, to the
repentance and amendment. He will not curtail His promise of respite. But on the Straight Way.
other hand He has promised to call everyone to account for his deeds, and this
involves justice and punishment for sin. This promise will also come true. It is 2835 The last clause in the last verse was parenthetical. Treat this clause as parallel
foolish to try to hasten it. Time with Him is nothing. We keep count of time for with the first clause in verse 53, "that he may make", etc. Both will then connect
our relative calculations. His existence is absolute, and not conditioned by Time with "Allah will confirm (and establish) His Signs" in verse 52. See n. 2833 above.
or Place. What we call a thousand years may be nothing more than a day or a
minute to Him (Cf. 26:204 and 37:176). 55. Thosewho reject Faith will not cease to be(2836) in
doubt concerning (Revelation) until the Hour (of
48.And to how many populations did I give respite, Judgment) comes suddenly upon them, or there
which(2827) were given to wrong-doing? in the end I comes to them the Penalty of a Day of Disaster.
punished them. To me is the destination (of all).
2836 The penalty of deliberately rejecting Faith is that the person doing so closes
2827 The argument begun in 22:45 is now rounded oft and closed. the channels of Mercy that flow from Allah. He will always be subject to doubts
and superstitions, until the time comes when all earthly scales fall from his
49. Say:
"O men! I am (sent) to you only to give a clear spiritual eyes. But then there will be no time for Repentance: it will be too late to
profit by the guidance of Allah given through Revelation.
warning:(2828)
2828 It is the Messenger's duty to convey the warning in the clearest terms to the 56. Onthat Day of Dominion(2837) will be that of Allah.
wicked. It is not part of his duty to coerce them or judge them, or bring on the He will judge between them: so those who believe and
Punishment for them. That only rests with Allah. But the warning itself is full of
Mercy: for it gives the highest hope to the repentant sinner who turns and comes work righteous deeds will be in Gardens of Delight.
to Allah. 2837 Such power as Evil has over those who yield to it (17:62-64) will then be
gone, as the respite granted to Satan will be over, and Allah's Kingdom will be
50. "Those who believe and work righteousness, for established.
them is forgiveness and a sustenance most
generous.(2829) 57.And for those who reject Faith and deny our Signs,
there will be a humiliating Punishment.
2829 The "sustenance" must be construed in the widest sense, spiritual as well as
intellectual and physical. The reward of righteousness is far more generous than
any merit there may be in the creature following the Will of his Creator. 58.Those who leave their homes in the cause of Allah,
and are then slain or die,- On them will Allah bestow
51. "But those who strive against Our Signs, to verily a goodly Provision:(2838) Truly Allah is He Who
frustrate(2830) them,- they will be Companions of the bestows the best provision.
Fire." 2838 Rizq: sustenance, provision. I have preferred the latter word here, because
2830 It will not be in their power to frustrate Allah's Plan; all they will do is to go after death we can only think of rizq in a large metaphorical sense, i.e., all the
further and further down in their spiritual state, deeper and deeper into their Hell, provision necessary to equip the person for a full and happy Future Life, and also,
(Cf. 34:5). I think, a provision for his dependants and near and dear ones in this life. (R).
52. Never did We send a messenger or a prophet before 59. VerilyHe will admit them to a place with which they
thee, but, when he framed a desire, Satan threw some shall be well pleased: for Allah is All-Knowing, Most
(vanity)(2831) into his desire: but Allah will cancel Forbearing.(2839)
anything (vain) that Satan throws in, and Allah will
226
2839 Martyrdom is the sacrifice of life in the service of Allah. Its reward is which we cannot describe except by gratefully singing the praises of Allah. Cf.
therefore even greater than that of an ordinarily good life. The martyr's sins are 2:267.
forgiven by the very act of martyrdom, which implies service and self-surrender in
the highest sense of the word. Allah knows all his past life but will forbear from 65.Seest thou not that Allah has made subject to you
calling him to account for things that should strictly come into his account.
(men) all that is on the earth, and the ships that
60.That (is so). And if one has retaliated to no greater sail(2846) through the sea by His Command? He
withholds the sky (rain)(2847) from failing on the
extent than the injury he received, and is again set
earth except by His leave: for Allah is Most Kind and
upon inordinately, Allah will help him: for Allah is One
Most Merciful to man.
that blots out (sins) and forgives (again and
again).(2840) 2846 Land and sea have been made subject to man by Allah's command, so that
man can develop his life freely on earth.
2840 Ordinarily Muslims are enjoined to bear injuries with patience and return
good for evil (23:96). But there are occasions when human feelings get the better 2847 Sama 'means (1) something high, (2) a roof, a ceiling, (3) the sky, the canopy
of our wise resolutions, or when, in a state of conflict or war, we return "as good as of heaven, (4) cloud or rain. I understand the last meaning here, though most
we get ". In that case our retaliation is permissible, provided the injury we inflict is authorities seem to render it by some such word as "sky". If we understand rain
not greater than that we receive. After such retaliation, we are even, but if the here, we have a complete picture of the three elements in which man lives-land,
other side again acts aggressively and goes beyond all bounds in attacking us, we air and sea. Rain is also appropriate for mention with Allah's kindness and mercy.
are entitled to protection from Allah in spite of all our faults; for Allah is One that He regulates the rain for man's benefit.
blots out our sins, and forgives again and again.
66. It is He Who gave you life, will cause you to die, and
61.That is because Allah merges night into day, and He will again give you life: Truly man is a most ungrateful
merges day into night, and verily it is Allah Who hears creature!
and sees (all things).(2841)
2841 To some it may appear strange or even irreconcilable that Allah should be
67. To every People have We appointed rites and
both Merciful and Just: that He should both protect His devotees and yet ask for ceremonies(2848) which they must follow: let them
their self-sacrifice; that he should command them to return good for evil, and yet not then dispute with thee on the matter, but do thou
permit retaliation under certain restrictions. But such thoughts are shortsighted. invite (them) to thy Lord: for thou art assuredly on the
Do they not see many inconsistencies in all Life, all Nature, and all Creation?
Right Way.
Why, even in such simple phenomena as Night and Day, the one merges into the
other, and no one can tell when precisely the one begins and the other ends. Yet 2848 Rites and ceremonies may appear to be an unimportant matter compared
we can see in a rough sort of way that the one gives rest and the other activity, that with "weightier matters of the Law" and with the higher needs of man's spiritual
the one reveals the beauties of the starry heavens and the other the splendour of nature. But they are necessary for social and religious organisation, and their effect
the sun. In countless ways we can see there the wisdom and the fine artistry of on the individual himself is not to be despised. In any case, as they are visible
Allah. And there are subtle nuances and mergings in nature that our intelligence external symbols, they give rise to the most heated controversies. Such
can hardly penetrate. Now human life and human relations are far more controversies are to be deprecated. That does not mean that our rites and
complicated, and it is Allah alone Who can see all the subtle distinctions and hear ceremonies are to be made light of. Those in Islam rest on the highest social and
the cries of all His creatures, in a world which Tennyson described as "red in tooth religious needs of man, and if we are convinced that we are on the Right Way , we
and claw " (Cf. 35:13).' should invite all to join us, without entering into controversies about such matters.
62.That is because Allah - He(2842) is the Reality; and 68.If they do wrangle with thee, say, "(Allah) knows
those besides Him whom they invoke,- they are but best what it is ye are doing."(2849)
vain Falsehood: verily Allah is He, Most High, Most
2849 You are only wrangling about matters about which you have no knowledge
Great.(2843) nor any deep religious feeling. The springs of your conduct are all open before
2842 The emphatic construction calls attention to the fact that Allah is the only Allah, and He will judge you.'
abiding Reality. All else is like shadows that will pass away (Cf. 31:30).
69. "(Allah) will judge between you on the Day of
2843 See n. 2841 above Our vain imaginings, groundless doubts, foolish
subtleties, and false worship should all give place to trust and faith in the one and Judgment concerning the matters in which ye
only Reality. differ."(2850)
2850 You not only find fault with the very few and simple rites and ceremonies in
63. Seest thou not that Allah sends down rain from the Islam: you, outside Islam, have no rites and ceremonies which you are yourselves
sky, and forthwith the earth becomes clothed with agreed upon, either as Christians or as Jews, or one compared with the other.'
green? for Allah is He Who understands(2844) the
finest mysteries, and is well-acquainted (with them). 70. Knowest thou not that Allah knows all that is in
heaven and on earth? Indeed it is all in a Record, and
2844 La tif, as a name of Allah, is as difficult to define in words as the idea it seeks
to represent is difficult to grasp in our minds. It implies: (1) fine, subtle (the basic that is easy for Allah.(2851)
meaning); (2) so fine and subtle as to be imperceptible to human sight; (3) so pure 2851 We human beings can only think of knowledge being accurately and
as to be incomprehensible; (4) with sight so perfect as to see and understand the permanently preserved by means of a record. Allah's knowledge has all the
finest subtleties and mysteries ( Cf. 33:34); (5) so kind and gracious as to bestow qualities of a perfect record, and it is moreover complete and comprehensive.
gifts of the most refined kind; extraordinarily gracious and understanding. No. 4 is This is not difficult for Him from whom flows all knowledge and intelligence (Cf.
the predominant meaning here and in 12:100; Nos. 2 and 3 in 6:103; and No. 5 in 27:74-75).
42:19; but every shade of meaning must be borne in mind in each case, as a
subsidiary factor in the spiritual melody.
71.Yet they worship, besides Allah, things for which no
64.To Him belongs all that is in the heavens and on authority has been sent down to them, and of which
earth: for verily Allah,- He is free of all wants, Worthy they have (really) no knowledge: for those that do
of all Praise.(2845) wrong there is no helper.(2852)
2852 When plain common-sense shows the absurdity of false worship, behind
2845 Each of the verses 22:61 -63 mentioned two attributes of Allah with
which there is neither knowledge, intelligence, nor authority (quite the contrary),
reference to the contents of that verse. This verse now sums up the whole
who or what can help the false misguided creatures who dishonour Allah by false
argument, and the two attributes with which it closes sum up the idea by which we
worship?
can understand Allah's goodness. Allah's loving kindness and mercies are not like
those of human creatures who all depend upon one another, and often expect
some kindness or recognition in return. Allah is above all wants and depends in 72.When Our Clear Signs are rehearsed to them, thou
no way whatever on His creatures. His mercies have therefore a special quality, wilt notice a denial(2853) on the faces of the
227
Unbelievers! they nearly attack with violence those 76. He knows what is before them and what is behind
who rehearse Our Signs to them. Say, "Shall I tell you them: and to Allah go back all questions (for
of something (far) worse than these Signs?(2854) It decision).(2859)
is the Fire (of Hell)! Allah has promised it to the
Unbelievers! and evil is that destination!" 2859 Time, before or behind, may be of some importance to men. They may
dispute as to what was the first Message, and what is the last Message. To Allah
2853 Munkar. (1) a refusal to accept something offered; (2) a denial of something this question of priority and posteriority is of no consequence. All questions go
stated or pointed out; (3) a feeling of disapproval or active aversion, or disgust. back ultimately to him and are judged on their merits.
2854 There is irony here. 'You think Allah's revelations and Signs are distasteful to
you! There will be something far more distasteful to you if you do not repent!
77. O ye who believe! bow down, prostrate yourselves,
What do you say to the inevitable Punishment?' and adore your Lord; and do good; that ye may
prosper.(2860)
73. O men! Here is a parable set forth! listen to it! Those 2860 Prosper, in a spiritual sense, both in this life and the Hereafter.
on whom, besides Allah, ye call, cannot create (even)
a fly, if they all met together for the purpose! and if 78. And strive in His cause as ye ought to strive, (with
the fly should snatch away anything from them, they sincerity and under discipline).(2861) He has chosen
would have no power to release it from the fly. Feeble you, and has imposed no difficulties on you(2862) in
are those who petition(2855) and those whom they religion; it is the cult of your father Abraham. It is He
petition! Who has named you Muslims, both before(2863) and
2855 Both idols and their worshippers are poor, foolish, feeble creatures! in this (Revelation); that the Messenger may be a
witness for you, and ye be witnesses for
74. No just estimate have they made of Allah. for Allah is mankind!(2864) So establish regular Prayer, give
He Who is strong and able to Carry out His Will.(2856) regular Charity, and hold fast to Allah. He is your
Protector - the Best to protect and the Best to help!
2856 No one who descends to the base forms of false worship can have a true
idea of Allah. Allah has all power, and He is fully able to carry out every part of 2861 As far as the striving is concerned with Jihad in the narrow sense, see the
His Will and Plan. He is exalted above all in power and dignity. Cf. 22:40 and n. limitations in n. 204 to 2:190 and n. 205 to 2:191. But the words are perfectly
2818 for the full meaning of ' Aziz (see also 26:9). general and apply to all true and unselfish striving for spiritual good.
2862 The Jews were hampered by many restrictions, and their religion was racial.
75. Allah chooses Messengers(2857) from angels and
Christianity, as originally preached, was a hermit religion: "sell whatsoever thou
from men for Allah is He Who hears and sees (all hast" (Mark 10:21): "take no thought for the morrow" (Matt. 6:34). Islam, as
things).(2858) originally preached, gives freedom and full play to man's faculties of every kind. It
is universal, and claims to date from Adam: father Abraham is mentioned as the
2857 Men are chosen as Messengers to ordinary men; for ordinary men will riot great Ancestor of those among whom Islam was first preached (Jews, Christians,
be able to understand and be in communion with beings so refined as angels. But and Arab Quraysh).
angels are sent as Messengers to Allah's chosen prophets, to convey the Message
from time to time. In either case they are chosen by Allah, are subject to Allah's 2863 Before: see Abraham's prayer in 2:128. In this revelation: in this very verse,
Will, and should not be worshipped as gods. as well as in other places.
2858 As Allah regards the humblest of His creatures and hears their prayer, He 2864 See 2:143, and notes 143 and 144. As the Prophet is a guide and witnesses
sends men messengers out of their own brethren (see last note), and to such among us, so Muslims ought to be witneses amongst mankind. The best witness to
messengers He communicates the highest spiritual Truths through His angels. Allah's Truth are those who show its light in their lives.
23. Al Mu'minun (The Believers)

In the name of Allah, Most 3. Who avoid vain talk;
Gracious, Most Merciful. 4. Who are active in deeds of charity;
5. Who abstain from sex,(2867)
1. The believers must (eventually) win through,-(2865)
2867 The Muslim must guard himself against ever;' kind of sex abuse or sex
2865 Aflaha: win through, prosper, succeed, achieve their aims or obtain salvation perversion. The new psychology associated with the name of Freud traces many of
from sorrow and all evil. This verse connects on with verses 10 and 11 below. The our hidden motives to sex, and it is common knowledge that our refinement or
success or victory may come in this world, but is certain and lasting in the world to degradation may be measured by the hidden workings of our sex instincts. But
come. even the natural and lawful exercise of sex is restricted to the marriage bond,
under which the rights of both parties are duly regulated and maintained.
2. Those who humble themselves(2866) in their prayers;
2866 Humility in prayer as regards (1) their estimate of their own worth in Allah's
6. Except with those joined to them in the marriage
presence, (2) as regards their estimate of their own powers or strength unless they bond, or (the captives) whom their right hands
are helped by Allah, and (3) as regards the petitions they offer to Allah. possess,-(2868) for (in their case) they are free from
blame,
228
2868 This is further explained and amplified in 4:25. It will be seen there that the 2874 From a mere animal, we now consider man as man. Is it not a Sign of
status of a captive when raised to freedom by marriage is the same as that of a free wonder in itself that from dry dust (turab, 22:5) or inorganic matter should be
woman as regards her rights, but more lenient as regards the punishment to be made protoplasm (moist clay or organic matter); from it should grow a new animal
inflicted if she falls from virtue. life; and out of it should grow human life, with all its capacities and
responsibilities? Man carries within himself Signs of Allah's wisdom and power,
7. But those whose desires exceed those limits are and he can see them every day in the universe around him.
transgressors;-
15. After that, at length ye will die(2875)
8. Those who faithfully observe their trusts and their 2875 Our physical death in this mortal life seems to make a break. But if it were
covenants;(2869) the end of all, our life becomes meaningless. Our own instinct tells us that it
cannot be so, and Allah assures us that there will be a resurrection for judgement.
2869 Trusts may be express or implied. Express trusts are those where property is
entrusted or duties are assigned by some one to some other whom he trusts, to
carry out either immediately or in specified contingencies, such as death. Implied
16. Again, on the Day of Judgment, will ye be raised up.
trusts arise out of power, or position, or opportunity; e.g., a king holds his
kingdom on trust from Allah for his subjects: the Afghan official phrase for their 17.And We have made, above you, seven tracts;(2876)
kingdom used to be Dawlat-i-Khuda-dad (' God-given kingdom'). The subject of and We are never unmindful of (our) Creation.(2877)
covenants, express and implied, has been discussed in n. 682 to 5:1. Covenants
create obligations, and express and implied trusts and covenants taken together 2876 Tara'iq. tracts, roads, orbits, or paths of motion in the visible heavens. These
cover the whole field of obligations. seven are regular and clearly marked to our eyes, in the immense space that we
see around us. We must go to astronomy to form any plausible theories of these
9. And who (strictly) guard(2870) their prayers;- motions. But their simplest observation gives us a sublime view of beauty, order,
and grandeur in the universe. The assurance given in the next clause, that Allah
2870 In verse 2 we were directed to the spirit of humility and earnestness in our cares for us and all His Creation, calls our attention to Allah's goodness, which is
prayers. Here we are told how necessary the habit of regular prayer is to our further illustrated in the subsequent verses.
spiritual well-being and development, as it brings us closer to Allah, and thus sums
2877 Allah's care for His Creation is ceaseless. A few examples of His care for our
up the light of the seven jewels of our Faith, viz.: (1) humility, (2) avoidance of
physical well-being are given in verses 18-22, and for our spiritual well-being, in
vanity, (3) charity, (4) sex purity, (5) fidelity to trusts, and (6) to covenants, and (7)
Sections 2 to 5.
an earnest desire to get closer to Allah.
10. These will be the heirs,(2871) 18. And We send down water from the sky according
to(2878) (due) measure, and We cause it to soak in
2871 Cf. 21:105, where it is said that the righteous will inherit the earth. In the first the soil; and We certainly are able to drain it off (with
verse of this Surah, the final success or victory is referred to. Truth will prevail
ease).
even on this earth, but it may not be for any individual men of righteousness to see
it: it may be in the time of their heirs and successors. But in the life to come, there 2878 Normally the rain comes well distributed; it soaks into the soil; the moisture
is no doubt that every man will see the fruit of his life here, and the righteous will is retained for a long time in all high grounds; it soaks and penetrates through
inherit heaven, in the sense that they will attain it after their death here. many layers of soil and forms the architecture of physical geography; the retentive
powers of higher soil enable rivers to flow perennially even where, as in India, the
11. Who will inherit Paradise: they will dwell therein (for rainfall is seasonal and confined to a few months in the year. Another form in
ever). which water comes down from the sky according to due measure is in snow and
hail: these also have their place in the economy of air and soil. Were it not for
snow and glaciers in the higher mountain regions, some of the rivers would fail in
12. Man We did create from a quintessence (of their abundant flow. As wonderful as the supply of water and moisture is its
clay);(2872) drainage. It returns to the sea and air in all sorts of ways, and the formation of mist
and clouds repeats the cycle. Were it not for the drainage and the clearance of the
2872 In this beautiful passage, Allah's creative work, as far as man is concerned, is waters, we should have floods and waterlogging, as happens when the normal
recapitulated, in order to show man's real position in this life, and the certainty of processes of nature are temporarily obstructed. The same thing happens when the
the future: to which he was referred for his reward in verses 10-11 above. For the rain comes down in other than due measure. These abnormal conditions also
various stages of creation, seen. 120 to 2:117. Here we are not concerned with the have their value. But how grateful should man be for Allah's gifts in the ceaseless
earliest stage, the creation of primeval matter out of nothing. It is also a process of processes of nature on such an enormous scale!
creation when inorganic matter becomes living matter. Thus inorganic constituents
of the earth are absorbed into living matter by way of food and living matter
reproduces itself by means of sperm. This is deposited in the ovum and fertilises it
19.With it We grow for you gardens of date-palms and
and rests for a time in security in the mother's womb. The first change in the vines: in them have ye abundant fruits: and of them ye
fertilised ovum is the conversion into a sort of clot of thickly congealed blood; the eat (and have enjoyment),-(2879)
zygote cells grow by segmentation; then the mass gradually assumes shape in its
growth as a foetus. From the lump develop bones and flesh and organs and a 2879 Cf. 7:19 and n. 776 to 5:66.
nervous system. So far man's growth is like that of an animal, but a further process
takes place which makes the infant animal into the infant man. This is the 20. Also a tree springing out of Mount Sinai,(2880) which
breathing of Allah's spirit into him (15:29): that process need not be precisely at a
produces oil, and relish for those who use it for food.
given point of time. It may be a continuous process parallel to that of physical
growth. The child is born: it grows; it decays and dies; but after death another 2880 For Arabia the best olives grow round about Mount Sinai . The fig, the olive,
chapter opens for the individual, and it is to remind us of this most momentous Mount Sinai, and the sacred city of Makkah are mentioned together in association
chapter that the previous stages are recapitulated. in 95:1-3, where we shall consider the mystic meaning. Olive oil is an ingredient in
medicinal ointments and in ointments used for religious ceremonies such as the
13. Then We placed him as (a drop of) sperm in a place consecration of kings. It has thus a symbolic meaning. If used for food, the olive
has a delicious flavour. Cf. also 24:35, where the olive is called a Blessed Tree,
of rest,(2873) firmly fixed;
and n. 3000.
2873 The growth in the foetal stage is silent and unseen. The foetus is protected in
the mother's womb like a king in a castle; it is firmly fixed, and gets the protection 21. And in cattle (too) ye have an instructive
of the mother's body, on which it depends for its own growth until birth.
example:(2881) from within their bodies We produce
(milk) for you to drink; there are, in them, (besides),
14. Then We made the sperm into a clot of congealed
numerous (other) benefits for you; and of their (meat)
blood; then of that clot We made a (foetus) lump; then ye eat;
we made out of that lump bones and clothed the
bones with flesh; then we developed out of it another 2881 'Ibrah: the root meaning of the verb is "to interpret, to expound, or instruct',
as in 12:43; the noun means an interpretation, or example or Sign that instructs, as
creature.(2874) So blessed be Allah, the best to
here and in 16:66, or gives a warning, as in 3:13. From cattle we get milk and
create! meat; also from their skins we make leather for shoes, boots, straps, saddlery, and
numerous other uses; from camel's hair and sheep's wool we weave cloth,
229
hangings, carpets, etc.: from the horns of cattle we make cups and articles of
ornament or use; and camels, horses, donkeys, mules, etc., are used for riding,
30. Verily in this there are Signs (for men to
carrying loads, or drawing vehicles (Cf. 36:71-73). understand); (thus) do We try (men).(2893)
2893 Noah's contemporaries had all sorts of chances and warnings, but they
22. An on them, as well as in slips, ye side. refused to believe and perished. But Allah's Truth survived, and it went to the next
and succeeding generations. Will not mankind understand?
23. (Further, We sent a long line of prophets for your
instruction).(2882) We sent Noah to his 31. Then We raised after them another generation.
people:(2883) He said, "O my people! worship Allah.
Ye have no other god but Him. Will ye not fear 32. And We sent to them a messenger from among
(Him)?"(2884) themselves,(2894) (saying), "Worship Allah. ye have
no other god but Him. Will ye not fear (Him)?"
2882 The material gifts having been mentioned, which we receive from a wise and
kindly Providence , our attention is now directed to Allah's Providence in spiritual 2894 If this refers to any particular prophet, it must be Hud whose mission was to
matters. He sent Teachers to instruct and guide us, and though they were mocked, the 'Ad people, or to Salih, whose mission was to the Thamud people. That is the
rejected, and accused of falsehood and selfishness, they were protected by Allah, sequence after Noah in 11:50-60 and 61-68. But 1 think that as the name is not
and Allah's Truth at length prevailed. mentioned, we are to understand in general the type of post-Flood prophets until
we come later on to Moses and Jesus. The object here is not to recount the
2883 "People" here is almost equivalent to "contemporaries". stories, but to show that the resistance of the wicked made no difference to the
2884 Cf. 7:59. To fear Allah is to lead righteous lives and eschew evil. triumph of Allah's Holy Truth.
24. The chiefs of the Unbelievers among his people said: 33.And the chiefs of his people, who disbelieved and
"He is no more than a man like yourselves: his wish is denied the Meeting in the Hereafter, and on whom We
to assert his superiority over you: if Allah had had bestowed the good things of this life, said: "He is
wished(2885) (to send messengers), He could have no more than a man like yourselves: he eats of that of
sent down angels; never did we hear such a thing (as which ye eat, and drinks of what ye drink.
he says), among our ancestors of old."
34. "If ye obey a man like yourselves, behold, it is
2885 They attribute altogether wrong motives to him (such as they would have certain ye will be lost.(2895)
actuated themselves), in saying that he was trying to establish his own personal
superiority over them by his preaching. Then they accuse him of falsehood in 2895 The type of the narrow Sybarite, who enjoys the good things of this life,
claiming to bring a message of Allah. "If, they say, "Allah had wished to send us denies a future life, and is jealous of any one who presumes to widen his horizon,
messengers, He would have sent angels, not a man like ourselves and from among is here described in a few masterly strokes. He is bored by any mention of the
ourselves. Our ancestors did not worship One God: why should we?" serious things beyond his ken. What good is it, he says, to talk about the future?
Enjoy the present. The gain is all in the present: the loss is all in the future.
25. (And some said): "He is(2886) only a man
possessed: wait (and have patience) with him for a 35. "Does he promise that when ye die and become dust
time." and bones, ye shall be brought forth (again)?
2886 I construe this to be a speech of another group among them. They thought 36. "Far, very far is that which ye are promised!
he was mad, and best left alone. His madness would run out, or he would come to
an evil end.
37."There is nothing but our life in this world! We shall
26.(Noah) said: "O my Lord! help me: for that they die and we live!(2896) But we shall never be raised up
accuse me of falsehood!" again!
2896 They seem to say: "There is no future life: that we shall die is certain; that we
27.So We inspired him (with this message): "Construct have this life is certain: some die, some are born, some live; and so the cycle
the Ark within Our sight(2887) and under Our continues: but how can dead men be raised to life?" (Cf. n. 4763)
guidance: then when comes Our Command, and the
fountains of the earth(2888) gush forth, take thou on 38. "He is only a man who invents a lie against Allah, but
board pairs of every species, male(2889) and female, we are not the ones to believe in him!"(2897)
and thy family- except those of them against whom 2897 "He is only a fool, and invents things, and attributes them to Allah's
the Word has already gone forth:(2890) And address inspiration! We are too wise, to believe such things!"
Me not in favour of the wrong-doers; for they shall be
drowned (in the Flood). 39. (The prophet) said: "O my Lord! help me: for that
they accuse me of falsehood."(2898)
2887 Cf. this whole passage with 11:36-49, and notes thereon.
2898 See above, 23:26. Every prophet is maligned and persecuted: it is always the
2888 See n. 1533 to 11:40, where the word Tannur is explained. same story with them, told in different ways.
2889 Seen. 1534 to 11:40.
40. ((Allah))said: "In but a little while, they are sure to
2890 Seen. 1535 to 11:40.
be sorry!"(2899)
28.And when thou hast embarked(2891) on the Ark - 2899 When the Punishment conies, they will be sorry for themselves, but it will be
thou and those with thee,- say: "Praise be to Allah, too late then.
Who has saved us from the people who do wrong."
41. Then the Blast(2900) overtook them with justice, and
2891 For istawa see 1386 to 10:3. Here the meaning is: mounted on board, We made them as rubbish of dead leaves(2901)
ascended, embarked.
(floating on the stream of Time)! So away with the
people who do wrong!
29. And say: "O my Lord!(2892) enable me to disembark
with thy blessing: for Thou art the Best to enable (us) 2900 See 11:66, and notes 1563 and 1561.
to disembark." 2901 Ghutha ': rubbish of dead leaves, or scum floating on a torrent.
2892 This second prayer was inspired when the Flood subsided, and the time
came for disembarkation. 42. Then We raised after them other generations.
230
43.No people can hasten their term, nor can they delay 53. But people have cut off their affair (of unity),
(it). between them, into sects: each party rejoices in that
which is with itself.(2910)
44. Then sent We our messengers in succession: every
2910 The people who began to trade on the names of the prophets cut off that
time there came to a people their messenger, they unity and made sects; and each sect rejoices in its own narrow doctrine, instead of
accused him of falsehood: so We made them follow taking the universal teaching of Unity from Allah. But this sectarian confusion is of
each other (in punishment): We made them as a tale man's making. It will last for a time, but the rays of Truth and Unity will finally
(that is told):(2902) So away with a people that will dissipate it.
not believe!
54. But leave them in their confused ignorance for a
2902 Their habitations and their organisation have been wiped out. What remains time.
is merely a vague story of their existence, a tale that is told. Where their name
remains, which is not always the case, it is only a byword, suggesting all that is
unstable and ephemeral-"to point a moral and adorn a tale". 55.Do they think that because We have granted them
abundance of wealth and sons,
45. Then We sent Moses and his brother Aaron, with Our
Signs and authority manifest,(2903) 56.We would hasten them on in every good? Nay, they
do not understand.(2911)
2903 Moses and Aaron had a twofold mission: (1) to Pharaoh and his Court,
which failed because of Egyptian arrogance; (2) to the Israelites, for whom the Law 2911 Worldly wealth, power, and influence may be but trials. Let not their
was received on Mount Sinai , but they repeatedly rebelled against Allah. In both possessors think that they are in themselves things that will necessarily bring them
cases there were miracles ("Clear Signs") and other proofs which showed that they happiness.
came at Allah's command and were inspired by His authority.
57. Verily those who live in awe for fear of their Lord;
46. To Pharaoh and his Chiefs: But these behaved
insolently: they were an arrogant people. 58. Those who believe in the Signs of their Lord;
47. They said: "Shall we believe in two men like 59.Those who join not (in worship) partners with their
ourselves? And their people are subject(2904) to us!" Lord;
2904 Racial arrogance made the Egyptians say, 'These men belong to a race which
we hold in subjection as our slaves: how can we accept them as messengers of 60. And those who dispense their charity with their
Allah?' hearts(2912) full of fear, because they will return to
their Lord;-
48. So they accused them of falsehood, and they became 2912 Their hearts are full of reverence for Allah and fear lest their charity or their
of those who were destroyed. hearts be not good enough for acceptance before their Lord; for they have the
certainty of a future life, in which they will stand before the Judgement Seat. They
49.And We gave Moses the Book, in order that they fear for their own worthiness, but they hope in Faith.
might receive guidance.(2905)
61. It is these who hasten in every good work, and these
2905 Here the reference is to the second part of the mission of Moses, that to the
Israelites, which the Israelites rendered ineffective by their want of faith. See n.
who are foremost in them.
2903 above.
62. On no soul do We place a burden greater than it can
50.And We made the son of Mary and his mother as a bear:(2913) before Us is a record which clearly shows
sign:(2906) We gave them both shelter on high the truth:(2914) they will never be wronged.
ground, affording rest and security and furnished with 2913 Cf. 2:286 and n. 339.
springs.(2907)
2914 The record speaks clearly, and shows exactly what each soul has done and
2906 The virgin birth of Jesus was a miracle both for him and his mother. She was thought, and what is due to it in justice. The worst will receive full justice. The best
falsely accused of unchastity, but the child Jesus triumphantly vindicated her by his will receive far more than their due: 28:84.
own miracles (19:27-33), and showed by his life the meanness of the calumny
against his mother. 63.But their hearts are in confused ignorance(2915) of
2907 There is no need to look far for the place where mother and child were this; and there are, besides that, deeds of
given secure shelter. It is described in 19:22-26. It was the place to which she theirs,(2916) which they will (continue) to do,-
withdrew to be delivered when the time drew near. There was a fruitful palm tree,
evidently on high ground, for beneath it flowed a spring. She retired there in 2915
2915 This is said of the Unbelievers who rejected Faith and rejoiced in the vanities
seclusion, and she and her child rested there until it was time for her to go to her of this world. In spite of the proclamation of Truth, they are doubtful of the future
people with her child. Life and Judgement.
2916 In addition to their rejection of Faith, they have against them positive deeds
51. Oye messengers! enjoy(2908) (all) things good and of wrongdoing, from which, on account of their contempt of the Light from Allah,
pure, and work righteousness: for I am well- they will not desist until they are sharply pulled up for punishment: and then
acquainted with (all) that ye do. repentance will be too late!
2908 Literally, "eat". See n. 776 to 5:66. The prophets of Allah do not pose as
ascetics, but receive gratefully all Allah's gifts, and show their gratitude by their
64.Until, when We seize in Punishment those of them
righteous lives. (R). who received the good things of this world, behold,
they will groan in supplication!
52. And verily this Brotherhood of yours is a single
Brotherhood.(2909) And I am your Lord and 65. (Itwill be said): "Groan not in supplication this day:
Cherisher: therefore fear Me (and no other). for ye shall certainly not be helped by Us.
2909 Cf. 21:92-93. All prophets form one Brotherhood: their Message is one, and 66."My Signs used to be rehearsed to you, but ye used
their religion and teaching are one: they serve the One True God, Who loves and
to turn back on your heels-
cherishes them; and they owe their duty to Him and Him alone.
231
2923 Cf. 6:44. If the little trials in the present life will not open their eyes, will
67. "In arrogance: talking nonsense about the (Qurán), great trials do so? Unfortunately they only cause in the wicked a feeling of despair.
like one telling fables by night."(2917) In the final Punishment after the Judgement, it will be too late for them to repent,
and despair will be their only lot.
2917 Samir: one who remains awake by night, one who passes the night in talk or
in the recital of stories of romances, a favourite amusement in the Days of
Ignorance. (Cf. n. 2605 and n, 2608) 78.It is He Who has created for you (the faculties of)
hearing, sight, feeling(2924) and understanding: little
68.Do they not ponder over the Word (of Allah., or has thanks it is ye give!
anything (new) come to them that did not come to 2924 As elsewhere, "heart" is to be understood as the seat both of feeling and
their fathers of old?(2918) intelligence. 'All the means by which knowledge can be gathered, judgement
formed, and goodness cultivated, are provided for you by Allah. If you were
2918 If they ponder over the matter, they will find that Allah's Message to grateful, you would use those in His service, which is expressed in your service to
humanity is as old as Adam. It is good for all ages. It never grows old, and it is
your fellow men. But instead you ignore these gifts, question Allah's Providence ,
never new. and blaspheme against Him!'
69.Or do they not recognise their Messenger, that they 79.And He has multiplied you through the earth, and to
deny him? Him shall ye be gathered back.
70. Or do they say, "He is possessed"? Nay, he has 80. It is He Who gives life and death, and to Him (is due)
brought them the Truth, but most of them hate the the alternation(2925) of Night and Day: will ye not
Truth. then understand?
71. If the Truth had been in accord with their desires, 2925 The alternation of Night and Day stands here as a symbol for all the
truly the heavens and the earth, and all beings therein beneficent processes of Nature provided by Allah for the comfort and growth of
man's outer and inner life.
would have been in confusion(2919) and corruption!
Nay, We have sent them their admonition, but they 81.On the contrary they say things similar to what the
turn away from their admonition.
ancients said.(2926)
2919 Allah is All-Wise and All-Good, and His architecture of the universe is on a
2926 And they are the more culpable, as they have received a later and more
perfect Plan. If these poor, low, selfish, ignorant creatures were to plan it
complete revelation. Why should they now stand on the primitive ideas of their
according to their hearts' desires, it would be a dreadful world, full of confusion
ancestors?
and corruption.
72. Or is it that thou askest them for some(2920) 82. Theysay: "What! when we die and become dust and
recompense? But the recompense of thy Lord is best: bones, could we really be raised up again?
He is the Best of those who give sustenance.
83. "Such things have been promised to us and to our
2920 This is the last of the questions, beginning with 23:68 above, showing the fathers before! they are nothing but tales of the
absurdity of the position taken up by the Unbelievers. (1) The Message of Allah is ancients!"
as old as humanity; why do they fight shy of it? (2) They have known their Prophet
to be true and righteous: why do they deny him? (3) Is it madness to bring the
bitter Truth before them? (4) Does the Prophet ask any worldly reward from 84. Say: "To whom belong the earth and all beings
them? If not, why do they reject his unselfish efforts for their own good? therein? (say) if ye know!"
73. But verily thou callest them to the Straight Way; 85. They will say, "To Allah." say: "Yet will ye not receive
admonition?"(2927)
74. And verily those who believe not in the Hereafter are 2927 If their argument is that such things about a future life cannot be known or
deviating from that Way. proved, they are referred to the things which are actually before them. The
tangible things of the earth-can they postulate their order or government except by
75. If We had mercy on them and removed the a Power of Force or Energy outside them? They will admit that there is such a
distress(2921) which is on them, they would Power or Force or Energy, We call it Allah. Go a step further. We see a sublime
Universe in the heavens above, stretching far, far beyond our ken. They will admit
obstinately persist in their transgression, wandering its existence and its grandeur. We ask them to entertain a feeling of reverence for
in distraction to and fro. the Power behind it, and to understand their own littleness and their dependence
2921 The reference is to a very severe famine felt in Makkah, which was attributed upon that Power (Cf. 29:61 and 31:25).
by the Unbelievers to the presence of the Prophet among them and his preaching
against their gods. As this is a Makkan Surah, the famine referred to must be that 86. Say:"Who is the Lord of the seven heavens, and the
described by Ibn Kathir as having occurred in the 8th year of the Mission , say Lord of the Throne (of Glory) Supreme?"(2928)
about four years before the Hijrah. There was also a post-Hijrah famine, which is
referred to by Bukhan, but that was a later event. 2928 Cf. 9:129.
76.We inflicted Punishment(2922) on them, but they 87. They will say, "(They belong) to Allah." Say: "Will ye
humbled not themselves to their Lord, nor do they not then be filled with awe?"(2929)
submissively entreat (Him)!- 2929 See n. 2927 above. 'If this great and glorious Universe inspires you with awe,
2922 Some Commentators understand the battle of Badr to be meant here: if so, surely the Power behind is more worthy of your awe, especially if you compare
this particular verse would be of the Madinah period. But it is better to understand your dependence and its dependence upon Him.'
it as referring to the same "distress" as in the preceding verse, or to punishments in
general, which obstinate sinners refuse to take as warnings given to them to mend 88. Say: "Who is it in whose hands is the governance of
their ways and turn in repentance to Allah. all things,- who protects (all), but is not protected (of
any)? (say) if ye know."
77.Until We open on them a gate leading to a severe
Punishment: then Lo! they will be plunged in despair 89. They will say, "(It belongs) to Allah." Say: "Then how
therein!(2923) are ye deluded?"(2930)
232
2930 The order and unity of purpose in the Universe argue unity of design and
goodness in its Maker. Is it not then sheer madness for you to run after fancies
100. "In order that I may work righteousness in the
and fail to understand and obey His Will? It is delusion in you to seek other than things(2938) I neglected." - "By no means! It is but a
Allah.' word he says."-(2939) Before them is a
Partition(2940) till the Day they are raised up.
90. We have sent them the Truth: but they indeed
2938 The unrighteous will ask for another chance. But it will be too late then. The
practise falsehood! time for repentance will then have passed.
91.No son did Allah beget, nor is there any god along 2939 Their request will mean nothing. It will be treated merely as an empty word
with Him: (if there were many gods), behold, each god of excuse. They had plenty of chances in this life. Not only did they reject them,
but they did not even believe in Allah or ask for His assistance.
would have taken away what he had created, and
some would have lorded it over others!(2931) Glory to 2940 Barzakh: a partition, a bar or barrier; the place or state in which people will
Allah. (He is free) from the (sort of) things they be after death and before Judgement. Cf. 25:53 and 55:20. Behind them is the
barrier of death, and in front of them is the Barzakh, partition, a quiescent state
attribute to Him! until the judgement comes.
2931 Cf. 17:42. The multiplicity of gods is intellectually indefensible, considering
the unity of Design and Purpose in His wonderful Universe. 101.Then when the Trumpet is blown, there will be no
more relationships between them that Day, nor will
92. He knows what is hidden and what is open: too high one ask after another!(2941)
is He for the partners they attribute to Him!(2932)
2941 The old relationships of the world will then be dissolved. Each soul will
2932 To suppose that Allah has a son or a family or partners or companions is to stand on its merits.
have a low idea of Allah, Who is high above all such relationships. He is the One
True God, and there can be none to compare with Him. 102.Then those whose balance (of good deeds) is
heavy,- they will attain salvation:(2942)
93. Say: "O my Lord! if Thou wilt show me (in my
lifetime) that which they are warned against,-(2933) 2942 Good and evil deeds will be weighed against each other. If the good deeds
prevail, the soul will attain falah, i.e., prosperity, well-being, bliss, or salvation; if
2933 In the first instance, this applied to the Prophet. His subsequent Hijrah from the contrary, there will be the misery and anguish of Hell.
Makkah and the eventual overthrow of the Makkan oligarchy amply prove the
fulfillment of the prophecy. But in general meaning it applies to all. We are taught 103.But those whose balance is light, will be those who
that evil will be visited with a terrible punishment, not only in a future life, but in
this life when its cup is full and the time comes for punishment in Allah's Plan. If have lost their souls,(2943) in Hell will they abide.
it has to come while we are still on the scene of this life, we are asked to pray that 2943 The loss or perdition will not mean that they will die and feel no more:
we may not be found in the company of those who draw such punishment on 14:17. The punishment will mean nothing, if there was no sensibility, but total
themselves. In other words we must eschew the society of evil ones. annihilation.
94."Then, O my Lord! put me not amongst the people 104.The Fire will burn their faces, and they will therein
who do wrong!" grin, with their lips displaced.(2944)
95. And We are certainly able to show thee (in 2944 That is to say, their faces will be disfigured with anguish, and their lips will
quiver and fall out of place, exposing their teeth.
fulfilment) that against which they are warned.
96. Repel evil with that(2934) which is best: We are well 105.
105. "Were not My Signs rehearsed to you, and ye did but
treat them as falsehood?"
acquainted with the things they say.
2934 Whether people speak evil of you, in your presence or behind your back, or 106. They will say: "our Lord! Our misfortune
they do evil to you in either of those ways, all is known to Allah. It is not for you to overwhelmed us,(2945) and we became a people
punish. Your best course is not to do evil in your turn, but to do what will best
repel the evil. Two evils do not make a good. Cf. 41:34. n. 4504, and n. 2840
astray!
2945 'The evil in us conquered us; it was our misfortunes that we surrendered to
97.And say "O my Lord! I seek refuge with Thee from evil, and went astray.' They forget that it was by their own deliberate choice that
the suggestions of the Evil Ones.(2935) they surrendered to evil, and they are reminded in verses 109-110 of the ridicule
with which they covered godly men in their life on earth.
2935 But in any case, shun evil for yourself, and you cannot do this without
seeking the help and protection of Allah. Not only must you shun all promptings 107. "Our Lord! bring us out of this: if ever we return (to
of evil, but you must shun its proximity. It may be that in retaliating on evil, or
even in your curiosity to discover what evil is, you may fall into evil yourself. You
Evil), then shall we be wrong-doers indeed!"
should avoid going near it or anything which brings it near to you. And in this
matter you should seek Allah's help. 108.He will say: "Be ye driven into it (with ignominy)!
And speak ye not to Me!(2946)
98."And I seek refuge with Thee O my Lord! lest they
2946 After their flouting of Allah's Signs and their mockery of godly men on earth,
should come near me." they have forfeited their right to plead for mercy before Allah's Throne.
99.(In Falsehood will they be)(2936) Until, when death 109. "A part
of My servants there was, who used to pray
comes to one of them, he says: "O my Lord! send me óur Lord! we believe; then do Thou forgive us, and
back(2937) (to life),- have mercy upon us: For Thou art the Best of those
2936 This verse I think connects on with 23:90 above. Though Allah proclaims who show mercy!"
His Truth everywhere, the wicked cling to Falsehood until they face the reality of
Death. 110. "But ye treated them with ridicule, so much so that
2937 The verb for "send me back" is in the plural in Arabic, which is construed (ridicule of) them made you(2947) forget My Message
either (1) as an emphatic form, as if the singular were repeated, or (2) as a plural while ye were laughing at them!
of respect, though such a plural is not ordinarily used in addressing Allah, or (3) as
2947 Literally, 'they make you forget My Message'. The ungodly were so occupied
a plural addressed to the angels, after the address to Allah in "O my Lord!"
in the backbiting and ridicule of the godly that the godly themselves became the
unconscious cause of the ungodly forgetting the warnings declared by Allah against
233
those who do not treat His Signs seriously. Thus evil often brings about its own 2950 Allah's Creation is not without a high serious purpose. It is not vain, or for
ruin through the instrumentality of those whom it would make its victims. mere play or sport. As far as man is concerned, the highest issues for him hang on
his behaviour in this life. "Life is real, life is earnest, And the grave is not its goal",
111. "I have rewarded them this Day for their patience as Longfellow truly says. We must therefore earnestly search out Allah's Truth,
encouraged by the fact that Allah's Truth is also, out of His unbounded mercy,
and constancy: they are indeed the ones that have searching us out and trying to reach us.
achieved Bliss..."
116. Therefore exalted be Allah, the King, the Reality:
112. He will say:(2948) "What number of years did ye
there is no god but He, the Lord of the Throne of
stay on earth?" Honour!
2948 The Hafs reading is "Qala", "He will say". This follows the Kufah Qira'ah.
The Basrah Qira'ah reads "Qut", "Say" (in the imperative). The point is only one of 117. If anyone invokes, besides Allah, Any other god, he
grammatical construction. See n. 2666 to 21:4. (R). has no authority therefor; and his reckoning will be
only with his Lord!(2951) and verily the Unbelievers
113. They will say: "We stayed a day or part of a will fail to win through!(2952)
day:(2949) but ask those who keep account."
2951 Not with any one else whatever, as Allah is the Eternal Reality. If men, out of
2949 The question and answer about Time imply two things. (1) The attention of the figments of their imagination, fancy other gods, they will be rudely undeceived.
the ungodly is drawn to the extremely short time of the life in this world, And Allah is Lord, i.e., our Cherisher as well as our Creator. In spite of all our
compared to the eternity which they face: they are made to see this, and to realise shortcomings and our rebellions, He will forgive us if we go to Him not on our
how mistaken they were in their comparative valuation of things spiritual and merits but on His grace. (R).
things material. (2) Time, as we know it now, will have faded away and appear as
almost nothing. It is just a matter relative to this life of temporary probation. Cf. 2952 See the same word used in describing the contrast with the Believers, in the
the experience of the Companions of the Cave: 18:19. first verse of this Surah. Righteousness must win and all opposition to it must fail.
Thus the circle of the argument is completed.
114. He will say: "Ye stayed not but a little,- if ye had
only known! 118. So say: "O my Lord! grant Thou forgiveness and
mercy for Thou art the Best of those who show
115. "Did ye then think that We had created you in jest, mercy!"
and that ye would not be brought back to Us (for
account)?"(2950)
24. Al Nur (The Light)

In the name of Allah, Most This makes for greater self-respect for both man and woman. Other sex offences
are also punishable, but this Section applies strictly to Tina as above defined.
Gracious, Most Merciful. 2955 Cf. 4:15, n. 523 and 33:30.
2956 The punishment should be public, in order to be deterrent.
1. A sura which We have sent down and(2953) which We
have ordained in it have We sent down Clear Signs, in
3. Let no man guilty of adultery or fornication marry and
but a woman similarly guilty, or an Unbeliever: nor let
order that ye may receive admonition.
any but such a man or an Unbeliever marry such a
2953 It must not be thought that the checking of sex offences or of minor woman: to the Believers such a thing is
improprieties, that relate to sex or privacy, are matters that do not affect spiritual forbidden.(2957)
life in the highest degree. These matters are intimately connected with spiritual
teaching such as Allah has sent down in this Surah. The emphasis is on "We": 2957 Islam commands sex purity, for men and for women, at all times—before
these things are not mere matters of convenience, but Allah has ordained them for marriage, during marriage, and after the dissolution of marriage. Those guilty of
our observance in life. illicit practices are shut out of the marriage circle of chaste men and women.
2. The woman and the man guilty of adultery or 4. And those who launch a charge against chaste
fornication,-(2954) flog each of them with a hundred women, and produce not four witnesses (to support
stripes:(2955) Let not compassion move you in their their allegations),- flog them with eighty stripes; and
case, in a matter prescribed by Allah, if ye believe in reject their evidence(2958) ever after: for such men
Allah and the Last Day: and let a party of the Believers are wicked transgressors;-
witness their punishment.(2956)
2958 The most serious notice is taken of people who put forward slanders or
2954 Zina includes sexual intercourse between a man and a woman not married scandalous suggestions about women without adequate evidence. If anything is
to each other. It therefore applies both to adultery (which implies that one or both said against a woman's chastity, it should be supported by evidence twice as strong
of the parties are married to a person or persons other than the ones concerned) as would ordinarily be required for business transactions, or even in murder cases.
and to fornication, which, in its strict signification, implies that both parties are That is, four witnesses would be required instead of two. Failing such
unmarried. The law of marriage and divorce is made easy in Islam, so that there preponderating evidence, the slanderer should himself be treated as a wicked
may be less temptation for intercourse outside the well-defined bonds of marriage. transgressor and punished with eighty stripes. Not only would he be subjected to
this disgraceful form of punishment, but he would be deprived of the citizen's right
234
of giving evidence in all matters all his life, unless he repents and reforms, in inadvertently left behind. He put her on his camel and brought her, leading the
which case he can be readmitted to be a competent witness. (The verse lays down camel on foot. This gave occasion to enemies to raise a malicious scandal. The
the punishment for slandering "chaste women", which by consensus of opinion ringleader among them was the chief of the Madinah Hypocrites, 'Abdullah ibn
also covers slandering chaste men. Chaste women have been specially mentioned, Ubayy, who is referred to in the last clause of this verse. He had other sins and
according to Commentators, because slandering them is more abhorrent. (Eds.) enormities to his debit, and he was left to the spiritual punishment of an
(Cf. n. 662). unrepentant sinner, for he died in that state. The minor tools were given the legal
punishment of the law, and after penitence mended their lives. They made good.
5. Unless they repent thereafter(2959) and mend (their
2963 It is the worse for a scandal to be whispered about with bated breath, than
conduct); for Allah is Oft- Forgiving, Most Merciful.
that it should be brought into the light of day and disproved.
2959 The punishment of stripes is inflicted in any case for unsupported slander.
But the deprivation of the civic right of giving evidence can be cancelled by the 2964 The ringleader: see n. 2962 above.
man's subsequent conduct, if he repents, shows that he is sorry for what he did,
and that he would not in future support by his statement anything for which he has 12. Why did not the believers - men and women(2965) -
not the fullest evidence. Secular courts do not enforce these principles, as their when ye heard of the affair,- put the best construction
standards are lower than those which good Muslims set for themselves, but good on it in their own minds and say, "This (charge) is an
Muslims must understand and act on the underlying principles, which protect the
honour of womanhood. Abu Hanifah considers that neither the stripes nor the obvious lie" ?
incompetence for giving future evidence is cancelled by repentance, but only the 2965 Both men and women were involved in spreading the scandal. Their
spiritual stigma of being "wicked transgressors". This of course is the more serious obvious duty was to put the best, not the worst, construction on the acts of one of
punishment, though it cannot be enforced in the Courts. the "mothers of the Believers".
6. And for those who launch a charge against their 13. Why did they not bring four witnesses to prove
spouses, and have (in support) no evidence but their it?(2966) When they have not brought the witnesses,
own,-(2960) their solitary evidence (can be received) such men, in the sight of Allah, (stand forth)
if they bear witness four times (with an oath) by Allah themselves as liars!
that they are solemnly telling the truth;
2966 If any persons took it seriously, it was their duty to search for and produce
2960 The case of married persons is different from that of outsiders. If one of the evidence, in the absence of which they themselves became guilty of slander.
them accuses the other of unchastity, the accusation partly reflects on the accuser
as well. Moreover, the link which unites married people even where differences
supervene, is sure to act as a steadying influence against the concoction of false
14. Were it not for the grace and mercy of Allah on you,
charges of unchastity particularly where divorce is allowed (as in Islam) for reasons in this world and the Hereafter, a grievous penalty
other than unchastity. Suppose a husband catches a wife in adultery. In the nature would have seized you in that ye rushed glibly into
of things four witnesses-or even one outside witness-would be impossible. Yet after this affair.(2967)
such an experience it is against human nature that he can live a normal married
life. The matter is then left to the honour of the two spouses. If the husband can 2967 Cf. 24:10 above. It was Allah's mercy that saved them from many evil
solemnly swear four times to the fact, and in addition invoke a curse on himself if consequences, both in this life and in the Hereafter—in this life, because the
he lies, that is prima facie evidence of the wife's guilt. But if the wife swears Prophet's wise measures nipped in the bud any incipient estrangements between
similarly four times and similarly invokes a curse on herself, she is in law acquitted those nearest and dearest to him, and from a spiritual aspect in that the minor
of the guilt. If she does not take this step, the charge is held proved and the agents in spreading the scandal repented and were forgiven. No doubts and
punishment follows. In either case the marriage is dissolved, as it is against human divisions, no mutual distrust, were allowed to remain in their hearts after the
nature that the parties can live together happily after such an incident. (Cf. nn. whole matter had been cleared up.
523-526).
15.Behold, ye received it on your tongues, and said out
7. And the fifth (oath) (should be) that they solemnly of your mouths things of which ye had no knowledge;
invoke the curse of Allah on themselves if they tell a and ye thought it to be a light matter, while it was
lie. most serious in the sight of Allah.(2968)
2968 There are three things here reprobated by way of spiritual teaching: (1) if
8. But it would avert the punishment from the wife, if
others speak an evil word, that is no reason why you should allow it to defile your
she bears witness four times (with an oath) By Allah, tongue; (2) if you get a thought or suspicion which is not based on your certain
that (her husband) is telling a lie; knowledge, do not give it currency by giving it expression; and (3) others may
think it is a small matter to speak lightly of something which blasts a person's
9. And the fifth (oath) should be that she solemnly character or reputation: in the eyes of Allah it is a most serious matter in any case,
but specially when it involves the honour and reputation of pious women.
invokes the wrath of Allah on herself if (her accuser)
is telling the truth. 16.And why did ye not, when ye heard it, say? - "It is
10. If it were not for Allah.s grace and mercy on you, and not right of us to speak of this: Glory to Allah. this is a
most serious slander!"(2969)
that Allah is Oft- Returning, full of Wisdom,- (Ye
would be ruined indeed).(2961) 2969 The right course would have been to stop any further currency of false
slanders by ignoring them and at least refusing to help in their circulation. The
2961 Cf. 24:11-14, and n. 2962, which illustrates the matter by a concrete instance. exclamation "Subh'anaka", "Praise to Thee (O Allah)", or "Glory to Allah!" is an
exclamation of surprise and disavowal as much as to say, "We do not believe it!
11. Those who brought forward(2962) the lie are a body And we shall have nothing to do with you, O false slanderers!"
among yourselves: think it not to be an evil to you; On
the contrary it is good(2963) for you: to every man 17.Allah doth admonish you, that ye may never repeat
among them (will come the punishment) of the sin such (conduct), if ye are (true) Believers.
that he earned, and to him(2964) who took on himself
the lead among them, will be a penalty grievous. 18.And Allah makes the Signs plain to you: for Allah is
full of knowledge and wisdom.
2962 The particular incident here referred to occurred on the return from the
expedition to Banu al Mustaliq, A.H. 5-6. When the march was ordered, 'A'ishah
was not in her tent, having gone to search for a valuable necklace she had
19. Those who love (to see) scandal published broadcast
dropped. As her litter was veiled, it was not noticed that she was not in it, until the among the Believers, will have a grievous Penalty in
army reached the next halt. Meanwhile, finding the camp had gone, she sat down this life and in the Hereafter: Allah knows, and ye
to rest, hoping that some one would come back to fetch her when her absence was know not.(2970)
noticed. It was night, and she fell asleep. Next morning she was found by Safwan,
a Muhajir, who had been left behind in the camp expressly to pick up anything
235
2970 What mischiefs can be planned by Evil to delude simple folk who mean no 2976 Our own limbs and faculties are the strongest witness against us if we misuse
harm in their own minds but who by thoughtlessness are deluded step by step to them for evil deeds instead of using them for the good deeds for which they were
become the instruments of Evil, may not be known to the most instructed of men, given to us (Cf. 75-18).
but it is all known to Allah. Man should therefore always be on his guard against
the traps of Evil, and it is only Allah's grace that can save him. 25.On that Day Allah will pay them back (all) their just
dues, and they will realise that Allah is the (very)
20. Were it not for the grace and mercy of Allah on you,
Truth, that makes all things manifest.(2977)
and that Allah is full of kindness and mercy, (ye would
be ruined indeed).(2971) 2977 All that we thought of hiding will be clear as day before Allah's Judgement
Seat, because He is the very essence of Truth and Reality. He is the true Light
2971 Note the refrain that comes four times in this passage, "Were it not for the (24:35), of which all physical light is merely a type or reflection.
grace and mercy of Allah. . ." Each time it has a different application. (1) In 24:10,
it was in connection with the accusation of infidelity by one of the spouses against 26. Women impure are for men impure, and men impure
the other: they were both reminded of Allah's mercy and warned against suspicion
and untruth. (2) In 24:14, the Believers were told to be wary of false rumours lest for women impure and women of purity are for men of
they should cause pain and division among themselves: it is Allah's grace that purity, and men of purity are for women of purity:
keeps them united. (3) Here is an admonition for the future: there may be these are not affected by what people say:(2978) for
conspiracies and snares laid by Evil against simple people: it is Allah's grace that them there is forgiveness, and a provision
protects them. (4) In 24:21, the general warning is directed to the observation of
honourable.(2979)
purity in act and in thought, concerning one's self and concerning others: it is only
Allah's grace that can keep that purity spotless, for He hears prayers and knows of 2978 The pure consort with the pure, and the impure with the impure. If the
all the snares that are spread in the path of the good. impure, out of the impurity of their thoughts, or imaginations, impute any evil to
the pure, the pure are not affected by it, but they should avoid all occasions for
21. O ye who believe! follow not Satan´s footsteps: if any random talk.
will follow the footsteps of Satan, he will (but) 2979 Forgiveness for any indiscretion which they may have innocently committed,
command what is shameful and wrong: and were it and spiritual provisions of protection against the assaults of Evil. It is also meant
not for the grace and mercy of Allah on you, not one of that the more evil ones attempt to defame or slander them, the more triumphantly
you would(2972) ever have been pure: but Allah doth will they be vindicated and provided with the physical and moral good which will
advance their real life.
purify whom He pleases:(2973) and Allah is One Who
hears and knows (all things).
27. O ye who believe! enter not houses other than your
2972 See last note. own, until ye have asked permission and saluted those
2973 Spotless purity in thought, word, and deed, includes the disposition to put in them: that is best for you, in order that ye may
the best construction on the motives of others, so that we ascribe no evil motive to heed (what is seemly).(2980)
the seeming indiscretions of virtuous people. Such a high standard can only come
2980 The conventions of propriety and privacy are essential to a refined life of
by the grace of Allah, Who hears all prayers and knows all the temptations to
goodness and purity. The English saying that an Englishman's home is his castle,
which human nature is subject. His Will and Plan make both for spiritual
suggests a certain amount of exclusiveness and defiance. The Muslim principle of
protection and spiritual peace, and we must place ourselves trustingly in His
asking respectful permission and exchanging salutations ensures privacy without
hands.
exclusiveness, and friendliness without undue familiarity.
22. Let not those among you who are endued with grace 28. If
ye find no one(2981) in the house, enter not until
and amplitude of means(2974) resolve by oath
permission is given to you: if ye are asked to go back,
against helping their kinsmen, those in want, and
go back: that makes for greater purity for yourselves:
those who have left their homes in Allah's cause: let
and Allah knows well all that ye do.
them forgive and overlook, do you not wish that Allah
should forgive you? For Allah is Oft-Forgiving, Most 2981 That is, if no one replies: there may be people in the house not in a
Merciful. presentable state. Or, even if the house is empty, you have no right to enter it until
you obtain the owner's permission, wherever he may be. The fact of your not
2974 The immediate reference was to Abu Bakr, the father of 'A'ishah. He was receiving a reply does not entitle you to enter without permission. You should
blessed both with spiritual grace from Allah and with ample means, which he wait, or knock twice or three times, and withdraw in case no permission is
always used in the service of Islam and of Muslims. One of the slanderers of received. If you are actually asked to withdraw, as the inmates are not in a
'A'ishah turned out to be Mistah, a cousin of Abu Bakr, whom he had been in the condition to receive you, you should a. fortiori withdraw, either for a time, or
habit of supporting. Naturally Abu Bakr wished to stop that aid, but according to altogether, as the inmates may wish you to do. Even if they are your friends, you
the highest standards of Muslim ethics he was asked to forgive and forget, which have no right to take them by surprise or enter against their wishes. Your own
he did, with the happiest results to the peace and unity of the Muslim community. purity of life and conduct as well as of motives is thus tested.
But he general application holds good for all time. A generous patron should not,
in personal anger, withdraw his support even for serious faults if the delinquent 29.It is no fault on your part to enter houses not used
repents and mends his ways. If Allah forgives us, who are we to refuse forgiveness
for living in, which serve some (other) use for
to our fellows?
you:(2982) And Allah has knowledge of what ye
23.Those who slander chaste women, indiscreet but reveal and what ye conceal.
believing,(2975) are cursed in this life and in the 2982 The rule about dwelling houses is strict, because privacy is precious, and
Hereafter: for them is a grievous Penalty,- essential to a refined, decent, and well-ordered life. Such a rule of course does not
apply to houses used for other useful purposes, such as an inn or caravanserai, or
2975 Good women are sometimes indiscreet because they think of no evil. But a shop, or a warehouse. But even here, of course, implied permission from the
even such innocent indiscretion lands them, and those who hold them dear, in owner is necessary as a matter of common-sense. The question in this passage is
difficulties. Such was the case with 'A'ishah, who was in extreme pain and anguish that of refined privacy, not that of rights of ownership.
for a whole month because of the slanders spread about her. Her husband and
her father were also placed in a most awkward predicament, considering their
position and the great work in which they were engaged. But unprincipled people,
30. Say to the believing men that they should lower their
who start false slanders, and their unthinking tools who help in spreading such gaze and guard(2983) their modesty: that will make
slanders, are guilty of the gravest spiritual offence, and their worst punishment is for greater purity for them: And Allah is well
the deprivation of Allah's grace, which is the meaning of a state of Curse. acquainted with all that they do.
24. On the Day when their tongues, their hands, and 2983 The rule of modesty applies to men as well as women. A brazen stare by a
man at a woman (or even at a man) is a breach of refined manners. Where sex is
their feet will bear witness against them(2976) as to concerned, modesty is not only "good form": it is not only to guard the weaker sex,
their actions. but also to guard the spiritual good of the stronger sex.
236
2990 A Muslim marriage requires some sort of a dower for the wife. If the man
31. And say to the believing women that they should cannot afford that, he must wait and keep himself chaste. It is no excuse for him
lower their gaze and guard(2984) their modesty; that to say that he must satisfy his natural cravings within or outside marriage. It must
they should not display their beauty and be within marriage.
ornaments(2985) except what (must ordinarily) 2991 The law of slavery in the legal sense of the term is now obsolete. While it
appear thereof; that they should draw their veils over had any meaning, Islam made the slave's lot as easy as possible. A slave, male or
their bosoms and not display their beauty except to female, could ask for conditional manumission by a written deed fixing the
their husbands, their fathers, their husband´s fathers, amount required for manumission and allowing the slave meanwhile to earn
their sons, their husbands´ sons, their brothers or money by lawful means and perhaps marry and bring up a family. Such a deed
was not to be refused if the request was genuine and the slave had character. Not
their brothers´ sons, or their sisters´ sons, or their only that, but the master is directed to help with money out of his own resources
women, or the slaves whom their right hands possess, in order to enable the slave to earn his or her own liberty.
or male servants free of physical needs, or small
2992 Where slavery was legal, what is now called the "white slave traffic" was
children who have no sense of the shame of sex; and carried on by wicked people like 'Abd Allah ibn Ubayy, the Hypocrite leader at
that they should not strike their feet in order to draw Madinah. This is absolutely condemned. While modern nations have abolished
attention to their hidden ornaments.(2986) And O ye ordinary slavery, the "White Slave Traffic" is still a big social problem in individual
Believers! turn ye all together towards Allah, that ye States. Here it is absolutely condemned. No more despicable trade can be
may attain Bliss.(2987) imagined. (R).
2984 The need for modesty is the same in both men and women. But on account 2993 I have translated "in" (literally, "if) by "when" because this is not a conditional
of the differentiation of the sexes in nature, temperaments, and social life, a clause but an explanatory clause, explaining the meaning of "force". "Forcing" a
greater amount of privacy is required for women than for men, especially in the person necessarily means that it is against the wish or inclination of the person
matter of dress and the uncovering of the bosom. forced. Even if they were to give a formal consent, it is not valid because the
persons concerned are in (legal, or now) economic slavery.
2985 Zinah means both natural beauty and artificial ornaments. I think both are
implied here, but chiefly the former. The woman is asked not to make a display of 2994 The poor unfortunate girls, who are victims of such a nefarious trade, will yet
her figure or appear in undress except to the following classes of people: (1) her find mercy from Allah, whose bounties extend to the lowest of His creatures.
husband, (2) her near relatives who would be living in the same house, and with
whom a certain amount of neglige is permissible: (3) her women, i.e., her maid- 34. We have already sent down to you verses making
servants, who would be constantly in attendance on her: some Commentators things clear, an illustration from (the story of) people
include all believing women; it is not good form in a Muslim household for
who passed away before you, and an admonition for
women to meet other women, except when they are properly dressed; (4) slaves,
male and female, as they would be in constant attendance (but with the abolition those who fear (Allah).(2995)
of slavery this no longer applies); (5) old or infirm men-servants; and (6) infants or 2995 This prepares the way for the magnificent Verse of Light that follows, and its
small children before they get a sense of sex. Cf. also 33:59. sublime meaning. (R).
2986 It is one of the tricks of showy or unchaste women to tinkle their ankle
ornaments, to draw attention to themselves. 35. Allah is the Light(2996) of the heavens and the
2987 While all these details of the purity and good form of domestic life are being
earth.(2997) The Parable of His Light is as if there
brought to our attention, we are clearly reminded that the chief object we should were a Niche and within it a Lamp: the Lamp enclosed
hold in view is our spiritual welfare. All our brief life on this earth is a probation, in Glass:(2998) the glass as it were a brilliant
and we must make our individual, domestic, and social life all contribute to our star:(2999) Lit from a blessed Tree,(3000) an Olive,
holiness, so that we can get the real success and bliss which is the aim of our neither of the east nor of the West,(3001) whose oil is
spiritual endeavour. (R).
well-nigh luminous, though fire scarce touched
32. Marry those among you who are single,(2988) or the it:(3002) Light upon Light! Allah doth guide whom He
will to His Light:(3003) Allah doth set forth Parables
virtuous ones among yourselves, male or female: if
for men: and Allah doth know all things.
they are in poverty, Allah will give them means out of
His grace: for Allah encompasseth all,(2989) and he 2996 Embedded within certain directions concerning a refined domestic and
knoweth all things. social life, comes this glorious parable of Light, which contains layer upon layer of
transcendental truth about spiritual mysteries. No notes can do adequate justice to
2988 The subject of sex ethics and manners brings us to the subject of marriage. its full meaning. Volumes have been written on this subject, the most notable
"Single" (ayama, plural of Ayyim) here means any one not in the bond of wedlock, being al Ghazali's Mishkat al Anwar. In these notes I propose to explain the
whether unmarried or lawfully divorced, or widowed. If we can, we must marry in simplest meaning of this passage. (R).
our own circle, but if we have not the means, there is no harm if we choose from a
lower circle, provided our choice is determined by virtue. Poverty in the other 2997 The physical light is but a reflection of the true Light in the world of Reality,
party does not matter if there is virtue and love. A happily married man has the and that true Light is Allah. We can only think of Allah in terms of our
best wealth in a virtuous wife, and his very happiness makes him a better potential phenomenal experience, and in the phenomenal world, light is the purest thing we
earner of wealth. A slave becomes free by marriage. know, but physical light has drawbacks incidental to its physical nature: e.g., (1) it
is dependent on some source external to itself: (2) it is a passing phenomenon: if
2989 Cf. 10:57 Allah's mercy is for all: it is not confined to a class or grade of we take it to be a form of motion or energy it is unstable, like all physical
people. phenomena; (3) it is dependent on space and time; its speed is 186,000 miles per
second, and there are stars whose light takes thousands (or millions or billions) of
33. Letthose who find not the wherewithal for marriage years before it reaches the earth. The perfect Light of Allah is free from any such
defects. (R).
keep themselves chaste, until Allah gives them
means(2990) out of His grace. And if any of your 2998 The first three points in the Parable centre round the symbols of the Niche,
slaves ask for a deed in writing (to enable them to the Lamp, and the Glass. (1) The Niche (Mishkah) is the little shallow recess in
the wall of an Eastern house, fairly high from the ground, in which a light (before
earn their freedom for a certain sum), give them such the days of electricity) was usually placed. Its height enabled it to diffuse the light
a deed(2991) if ye know any good in them: yea, give in the room and minimised the shadows. The background of the wall and the
them something yourselves out of the means which sides of the niche helped throw the light well into the room, and if the wall was
Allah has given to you. But force not your white-washed, it also acted as a reflector: the opening in front made the way for the
maids(2992) to prostitution when(2993) they desire light. So with the spiritual Light: it is placed high above worldly things: it has a
niche or habitation of its own, in Revelation and other Signs of Allah; its access to
chastity, in order that ye may make a gain in the men is by a special Way, open to all, yet closed to those who refuse its rays. (2)
goods of this life. But if anyone compels them, yet, The Lamp is the core of the spiritual Truth, which is the real illumination; the
after such compulsion, is Allah, Oft-Forgiving, Most Niche is nothing without it; the Niche is actually made for it. (3) The Glass is the
Merciful (to them).(2994) transparent medium through which the Light passes. On the one hand, it protects
the light from moths and other forms of low life (lower motives in man) and from
gusts of wind (passions), and on the other, it transmits the light through a medium
237
which is made up of and akin to the grosser substances of the earth (such as sand, them out of His Grace: for Allah doth provide for those
soda, potash, etc.), so arranged as to admit the subtle to the gross by its
whom He will, without measure.
transparency. So the spiritual Truth has to be filtered through human language or
human intelligence to make it intelligible to mankind. 3009 The best of the righteous do not deserve the reward that they get: all their
faults are forgiven, and only their best actions are considered in the reward that
2999 The glass by itself does not shine. But when the light comes into it, it shines
they get. Nay, more! Out of the unbounded Grace of Allah even more is added to
like a brilliant star. So men of God, who preach Allah's Truth, are themselves
them. For in giving rewards, Allah's bounty is boundless.
illuminated by Allah's Light and become like illuminating media through which
that Light spreads and permeates human life.
39. But the Unbelievers,- their deeds are like a
3000 The olive tree is not a very impressive tree in its outward appearance. Its mirage(3010) in sandy deserts, which the man
leaves have a dull greenish-brown colour, and in size it is inconspicuous. But its oil
is used in sacred ceremonies and forms a wholesome ingredient of food. The fruit
parched with thirst mistakes for water; until when he
has a specially fine flavour. Cf. n. 2880 to 23:20. For the illuminating quality of its comes up to it, he finds it to be nothing:(3011) But he
oil, see n. 3002 below. finds Allah(3012) (ever) with him, and Allah will pay
him his account: and Allah is swift in taking account.
3001 This mystic Olive is not localised. It is neither of the East nor the West. It is
universal, for such is Allah's Light. As applied to the olive, there is also a more 3010 We have had various metaphors to give us an idea of the beneficent Light of
literal meaning, which can be allegorised in a different way. An olive tree with an Allah in the spiritual world. Now we have contrasted metaphors to enable us to
eastern aspect gets only the rays of the morning sun; one with a western aspect, see those who deny or refuse that Light, and are overwhelmed in utter darkness.
only the rays of the western sun. In the northern hemisphere the south aspect will The Light (of Allah) is an absolute Reality, and is mentioned first, and the souls
give the sun's rays a great part of the day, while a north aspect will shut them out that follow that Light are a reflected reality and are mentioned after the Light. On
altogether, and vice versa in the southern hemisphere. But a tree in the open plain the other hand the Darkness is not a reality in itself, but a negation of reality; the
or on a hill will get perpetual sunshine by day: it will be more mature, and the fruit reflected existences that refuse the Light are mentioned, and then their state,
and oil will be of superior quality. So Allah's light is not localised or immature: it is which is Unreality. Two metaphors are given: a mirage, in this verse, and the
perfect and universal. depths of darkness in the sea, in the next.
3002 Pure olive oil is beautiful in colour, consistency, and illuminating power. 3011 The mirage, of which I have seen several instances in the Arabian deserts
The world has tried all kinds of illuminants, and for economic reasons or and in Egypt , is a strange phenomenon of illusion. It is a trick of our vision. In the
convenience, one replaces another. But for coolness, comfort to the eyes, and language of our Parable, it rejects the Light which shows us the Truth, and
steadiness, vegetable oils are superior to electricity, mineral oils, and animal oils. deceives us with Falsehood. A lonely traveller in a desert, nearly dying of thirst,
And among vegetable oils, olive oil takes a high place and deserves its sacred sees a broad sheet of water. He goes in that direction, lured on and on, but finds
associations. Its purity is almost like light itself: you may suppose it to be almost nothing at all. He dies in protracted agony.
light before it is lit. So with spiritual Truth: it illuminates the mind and
understanding imperceptibly, almost before the human mind and heart have been 3012 The rebel against Allah finds himself like the man deluded by a mirage. The
consciously touched by it Truth which he rejected is always with him. The mirage which he accepted leads
to his destruction.
3003 Glorious, illimitable Light, which cannot be described or measured. And
there are grades and grades of it, passing transcendently into regions of spiritual 40. Or (the Unbelievers´ state) is like the depths of
height, which man's imagination can scarcely conceive of. The topmost pinnacle is
the true prototypal Light, the real Light, of which all others were reflections; the darkness in a vast deep ocean, overwhelmed with
Light of Allah. Hence the saying of the Holy Prophet about Allah's "Seventy billow topped by billow, topped by (dark)
thousand veils of Light". clouds:(3013) depths of darkness, one(3014) above
another: if a man stretches out his hands, he can
36.(Lit is such a Light)(3004) in houses, which Allah hardly see it! for any to whom Allah giveth not light,
hath permitted to be raised(3005) to honour; for the there is no light!(3015)
celebration, in them, of His name: In them is He
3013
3013 What a graphic picture of darkness is the depths of the Ocean, wave upon
glorified in the mornings and in the evenings, (again wave, and on top of all, dense dark clouds! There is so little light even in ordinary
and again),-(3006) depths of the Ocean that fishes which live there lose their eyes as useless organs.
For lines 4-5, I am indebted to Gardiner's Translation of Ghazari's Mishkat
3004 The punctuation of the Arabic text makes it necessary to carry back the
adverbial clause, "in houses", to something in the last verse, say "Lit from a blessed 3014 A contrast to "Light upon Light" in 24:35 above.
Tree"-the intervening clause being treated as parenthetical.
3015 The true source of Light in the world of Reality is Allah, and anyone who
3005 That is, in all places of pure worship; but some Commentators understand cuts himself off from the Light is in utter darkness indeed, for it is the negation of
special Mosques, such as the Ka'bah in Makkah, or the Mosques in MadTnah or the only true Light, and not merely relative darkness, like that which we see, say,
Jerusalem ; for these are specially held in honour. in the shadows of moonlight.
3006 In the evenings: the Arabic word is Asa I, a plural of a plural, to imply
emphasis: I have rendered that shade of meaning by adding the words "again and 41. Seest thou not that it is Allah Whose praises all
again". beings in the heavens and on earth(3016) do
celebrate, and the birds (of the air) with wings(3017)
37. By men whom neither traffic nor merchandise can outspread? Each one knows its own (mode of) prayer
divert from the Remembrance(3007) of Allah, nor and praise. And Allah knows well all that they do.
from regular Prayer, nor from the practice of regular
3016 Cf. 21:19-20.
Charity: Their (only) fear is for the Day when hearts
and eyes will be transformed(3008) (in a world wholly 3017 All denizens of the heavens, such as angels, all denizens of the earth
new),- (including the waters) such as man, animals, insects, fishes, etc., and all denizens
of the air, such as birds, celebrate the praises of Allah. Each has his own mode of
3007 "Remembrance of Allah" is wider than Prayer: it includes silent prayer and praise. It is not necessarily with words, for language (as we know it) is
contemplation, and active service of Allah and His creatures. The regular Prayers peculiar to man. But actions and other modes of self-expression recognise and
and regular Charity are the social acts performed through the organised declare the Glory of Allah.
community.
3008 Some renderings suggest the effects of terror on the Day of Judgement. But 42.Yea, to Allah belongs the dominion of the heavens
here we are considering the case of the righteous, whose "fear" of Allah is akin to and the earth; and to Allah is the final goal (of
love and reverence and who (as the next verse shows) hope for the best reward all).(3018)
from Allah. But the world they will meet will be a wholly changed one.
3018 From Him we are; to Him we belong; and to Him we shall return. Not only
38. That Allah may reward them according to the we, but all Creation, proclaims this in the whole world.
best(3009) of their deeds, and add even more for
238
was not confined to the Hypocrites of Madinah. It is common in all ages, and
43. Seest thou not that Allah makes the clouds move should be suppressed.
gently, then joins them together, then makes them
into a heap? - then wilt thou see rain issue 50. Is it that there is a disease in their hearts? or do they
forth(3019) from their midst. And He sends down doubt, or are they in fear, that Allah and His
from the sky mountain masses (of clouds) wherein is Messenger will deal unjustly with them? Nay, it is they
hail: He strikes therewith whom He pleases and He themselves who do wrong.(3026)
turns it away from whom He pleases, the vivid flash of
His lightning well-nigh blinds the sight. 3026 The real fact is that their conscience smites them. They know their own
iniquity, and do not wish to go before a just judge who would be open to no
3019 Artists, or lovers of nature, or observers of clouds will appreciate this influence and would be sure to give a righteous decree.
description of cloud effects— thin clouds floating about in fantastic shapes, joining
together and taking body and substance, then emerging as heavy clouds heaped 51. The answer of the Believers, when summoned to
up, which condense and pour forth their rain. Then the heavy dark clouds in the
Allah and His Messenger, in order that He may judge
upper regions, that bring hail—how distinct and yet how similar! They are truly like
mountain masses! And when the hailstones fall, how local their area! It hits some between them, is no other than this: they say, "We
localities and leaves free others almost interlaced! And the lightning—how blinding hear and we obey":(3027) it is such as these that will
flashes come from thunderous clouds! In this Book of Nature can we not see the attain felicity.(3028)
hand of the powerful and beneficent Allah?
3027 Cf. 2:285. Contrast with it the attitude of the Unbelievers or Hypocrites, who
44. It is Allah Who alternates the Night and the say aloud, "we hear", but intend in their hearts to disobey (2:93).
Day:(3020) verily in these things is an instructive 3028 True happiness, whether here or in the Hereafter, is not to be attained by
example for those who have vision! fraud or duplicity: it is the privilege of those who listen attentively to good counsel
and carry it out in their lives.
3020 His power, wisdom, and goodness are shown no less in the regular
phenomena of nature like the succession of Day and Night, than in the seasonal
or seeming irregular movements of clouds and rain and hail and lightning. Those
52. Itis such as obey Allah and His Messenger, and fear
who have the spiritual vision can read this Book of Allah with delight and Allah and do right, that will win (in the end),
instruction.
53. They swear their strongest oaths by Allah that, if only
45. And Allah has created every animal from thou wouldst command them, they would leave (their
water:(3021) of them there are some that creep on homes).(3029) Say: "Swear ye not; Obedience is
their bellies; some that walk on two legs; and some (more) reasonable; verily, Allah is well acquainted
that walk on four.(3022) Allah creates what He with all that ye do."
wills;(3023) for verily Allah has power over all things. 3029 Some people, especially hypocrites, give hyperbolic assurances, as did the
3021 Cf. 21:30 n. 2691. Protoplasm is the basis of all living matter, and "the vital Madinah Hypocrites to the Holy Prophet, that they would do any bidding, even to
power of protoplasm seems to depend on the constant presence of water" the forsaking of their hearths and homes. To this they are ready to swear their
(Lowsons' Text-book of Botany, Indian Edition. London 1922, p. 23). Textbooks strongest oaths, which mean nothing. They are asked to spare their oaths, and
of Zoology are also clear on the point. For example, see T.J. Parker and W. A. quietly do at least such unheroic duties as they are asked to do in everyday life.
Haswell, Textbook of Zoology, London , 1910, vol I. p. 15: "Living protoplasm Idle words are not of the least value. Allah will judge by your actions, and He
always contains a large amount of water. knows all, whether it is open or secret.
3022 The creeping things include worms and lowly forms of animal life as well as 54.Say: "Obey Allah, and obey the Messenger. but if ye
reptiles (like snakes), centipedes, spiders, and insects. Where these have legs they
turn away, he is only responsible for the duty placed
are small, and the description of creeping or crawling is more applicable to them
than that of walking. Fishes and sea-animals generally cannot be said to walk: their on him and ye for that placed on you. If ye obey him,
swimming is like "creeping on their bellies". Two-legged animals include birds and ye shall be on right guidance. The Messenger.s duty is
man. Most of the mammals walk on four legs. This includes the whole of the only to preach the clear (Message).(3030)
animal world
3030 'If you disobey Allah's commands as explained by His Prophet, you are not
3023 In Allah's Will and Plan, the variety of forms and habits among animals is going to be forced. The Prophet's mission is to train your will and explain clearly
adapted to their various modes of life and stages of biological evolution. all the implications of your conduct. The responsibility for your conduct rests
entirely on yourselves.
46.We have indeed sent down signs that make things
manifest: and Allah guides whom He wills to a way 55. Allahhas promised, to those among you who believe
that is straight. and work righteous deeds, that He(3031) will, of a
surety, grant them in the land, inheritance (of power),
47. They(3024) say, "We believe in Allah and in the as He granted it to those before them; that He will
messenger, and we obey": but even after that, some establish in authority their religion - the one which He
of them turn away: they are not (really) Believers. has chosen for them; and that He will change (their
state), after the fear(3032) in which they (lived), to
3024 The Hypocrites, far from profiting from Allah's Light and Revelation, or
declaring their open hostility, play fast and loose according to their selfish worldly one of security and peace: ´They will worship Me
aims. (alone) and not associate aught with Me. Íf any do
reject Faith after this, they are rebellious and wicked.
48. When they are summoned to Allah and His
3031 Three things are promised here, to those who have Faith and obey Allah's
messenger, in order that He may judge between them, Law: (1) that they will inherit power and authority on the land, not for any selfish
behold some of them decline (to come). purposes of theirs by way of favouritism, but in order that they may maintain
Allah's Law; (2) that the Religion of Right, which Allah has chosen for them, will
49.But if the right is(3025) on their side, they come to be openly established, and will suppress all wrong and oppression; (3) that the
righteous will live in peace and security, instead of having to suffer persecution, or
him with all submission. leave their hearths and homes for the cause of Allah, or practise the rites of their
3025 The Hypocrites only wanted to go to the judge who they thought was likely Faith in secret.
to give judgement in their favour. If their case was incontestable, and justice was
3032 If this verse was revealed about the time of the Battle of the Ditch (al
on their side, they readily came to the Prophet, knowing that he was just and
Khandaq), also called the Battle of the Confederates ( al Ahzab), A.H. 4-5, we can
would judge in their favour, even against his own adherents. But if they had done
imagine the comfort it gave to the Muslims who were besieged in Madinah by a
wrong, an impartial judge was not to their taste. They would rather go to some one
force ten times their number. The Muslims then lived in a state of great suspense
who would tip the balance in their favour! This form of selfishness and iniquity
239
and danger, and under arms for days on end. (See 33:9-20). The security and 3040 For elderly women in the home the rules of dress and decorum are not so
authority they were promised came to them subsequently in abundant measures. exacting as for younger women, but they are also enjoined to study modesty, both
because it is good in itself, and as an example to the younger people.
56. Soestablish regular Prayer and give regular Charity; 3041 Another example of a refrain: see n. 3039 above. Verses 58 and 59 were
and obey the Messenger. that ye may receive mercy. closer connected: their refrain was practically identical. This verse, though
ancillary, is less closely connected; its refrain comes in like a half note melody.
57. Never think thou that the Unbelievers are going to
frustrate ((Allah)´s Plan) on earth: their abode is the 61. It is no fault in the blind nor in one born lame, nor in
Fire,- and it is indeed an evil refuge! one afflicted with illness,(3042) nor in yourselves,
that ye should eat in your own houses, or those of
58.O ye who believe!(3033) Let those whom your right your fathers, or your mothers, or your brothers, or
hands(3034) possess, and the (children) among you your sisters, or your father´s brothers or your
who have not come of age(3035) ask your permission father´s sisters, or your mohter´s brothers, or your
(before they come to your presence), on three mother´s sisters, or in houses of which the keys are in
occasions: before morning prayer; the while ye doff your possession, or in the house of a sincere friend of
your clothes for the noonday heat; and after the late- yours: there is no blame on you, whether ye eat in
night prayer: these are your three times(3036) of company or separately. But if ye enter houses, salute
undress: outside those times it is not wrong for you or each other - a greeting of blessing and purity as from
for them to move about attending to each other: Thus Allah,(3043) thus does Allah make clear the signs to
does Allah make clear the Signs to you: for Allah is full you: that ye may understand.(3044)
of knowledge and wisdom.
3042 There were various Arab superstitions and fancies which are combated and
3033 We now come to rule of decorum within the family circle in refined society. rejected here. (1) The blind, or the halt, or those afflicted with serious disease
Servants and children have rather more freedom of access, as they come and go at were supposed to be objects of divine displeasure, and as such not fit to be
all hours, and there is less ceremony with them. But even in their case there are associated with us in meals in our houses: we are not to entertain such a thought,
limitations. During the night, before morning prayer, i.e., before dawn, they must as we are not judges of the causes of people's misfortunes, which deserve our
discreetly ask for permission before they enter, partly because they must not sympathy and kindness. (2) It was considered unbecoming to take meals in the
unnecessarily disturb people asleep, and partly because the people are then houses of near relatives: this taboo is not approved. (3) A simple superstition
undressed. The same applies to the time for the midday siesta, and again to the about houses in our possession but not in our actual occupation is disapproved.
time after night prayers, when people usually undress and turn in to sleep. For (4) If people think they should not fall under obligation to casual friends, that does
grown-ups the rule is stricter: they must ask permission to come in at all times not apply to a sincere friend, in whose company a meal is not to be rejected, but
(24:59). welcomed. (5) If people make a superstition either that they should always eat
separately, or that they must always eat in company, as some people weary of their
3034 This would mean slaves in a regime of slavery. But the principle applies to own company think, either of them is wrong. Man is free and should regulate his
all personal servants, who have to render personal service to their masters or life according to needs and circumstances. (R).
mistresses by day and by night.
3043 The shades of meaning in Salam are explained in n. 2512 to 19:62. Here,
3035 I have translated "come of age" euphemistically for "attain the age of puberty". we were first told that we might accept hospitality and good fellowship in each
odier's houses. Now we are told what spirit should animate us in doing so. It
3036 It is mark of refinement for ladies and gentlemen not to be slipshod or should not be a spirit only of self-satisfaction in a worldly sense. It should rather
vulgarly familiar, in dress, manners, or speech; and Islam aims at making every be a spirit of good will in the highest spiritual sense of the term-purity of motives
Muslim man or woman, however humble in station, a refined gentleman or lady, and purity of life, as in the sight of Allah. Cf. Dante in the Paradiso (iii. 85): "In
so that he or she can climb the ladder of spiritual development with humble His will is our Peace."
confidence in Allah, and with the cooperation of his brothers and sisters in Islam.
The principles here laid down apply, if they are interpreted with due elasticity, 3044 See notes 3039 and 3041 above. The refrain comes again, in a different
even if social and domestic habits change, with changes in climate or in racial and form, closing the argument from a different point of view.
personal habits. Punctilious self-respect and respect for others, in small things as
well as great, are the keynotes in the simple rules of etiquette. 62. Only those are believers, who believe in Allah and His
Messenger. when they are with him on a matter
59. But when the children among you(3037) come of
requiring collective action,(3045) they do not depart
age, let them (also) ask for permission, as do those
until they have asked for his leave; those who ask for
senior to them (in age):(3038) Thus does Allah make
thy leave are those who believe in Allah and His
clear His Signs to you: for Allah is full of knowledge
Messenger. so when they ask for thy leave, for some
and wisdom.(3039)
business of theirs, give leave to those of them whom
3037 Children among you: i.e., in your house, not necessarily your own children. thou wilt,(3046) and ask Allah for their
All in the house, including the stranger within your gate, must conform to these forgiveness:(3047) for Allah is Oft- Forgiving, Most
wholesome rules.
Merciful.
3038 Those senior to them: literally, those before them, i.e.., those who have 3045 Matter requiring collective action: anything that affects the Community as a
already become grown-up before these children attain their age. It is suggested that whole: fumu'ah and 'Id prayers are periodical occasions of this kind, but what is
each generation as it grows up should follow the wholesome tradition of its meant here is, I think, joint consultations with a view to joint undertakings, such as
predecessors. While they were children, they behaved like children; when they Jihad, or some kind of organisation in peace.
grow up, they must behave like grown-ups.
3046 That is, those to whom, in the exercise of your impartial discretion, you
3039 The refrain connects up this verse with the last verse, whose meaning is think it expedient to give leave. "Will", unless the context shows otherwise, means
completed here. The slight variation ("His Signs" here, against "the Signs" there) "right will", not a will without any definite principle behind it.
shows that this verse is more personal, as referring to children who have now
become responsible men and women. 3047 In important matters of general consultation, even though leave of absence is
given on sufficient excuse, it implies some defect in duty on the part of the person
60.Such elderly women(3040) as are past the prospect to whom the leave is given, and therefore the need of forgiveness from Him to
Whom we owe duty is a perfect measure.
of marriage,- there is no blame on them if they lay
aside their (outer) garments, provided they make not
a wanton display of their beauty: but it is best for
63.Deem not the summons of the Messenger among
them to be modest: and Allah is One Who sees and yourselves like the summons of one(3048) of you to
knows(3041) all things. another: Allah doth know those of you who slip away
under shelter of some excuse: then let those beware
who withstand the Messenger.s order, lest some trial
240
befall them,(3049) or a grievous penalty be inflicted 64. Be quite sure that to Allah doth belong whatever is in
on them. the heavens and on earth. Well doth He know what ye
3048 Three significations are possible. One is that adopted in the Translation, are intent upon:(3050) and one day they will be
which agrees with the view of most Commentators. Another would be: 'Do not brought back to Him, and He will tell them the truth of
think that the prayer of the Prophet of Allah is like your ordinary requests to what they did:(3051) for Allah doth know all things.
another: the Prophet's prayer will be about serious matters and will be accepted by
Allah.' A third interpretation would be: 'Do not address the Prophet familiarly as 3050 The condition or position you are in, the motives which actuate you, and the
you would address one another: use proper terms of respect for him.' ends you have in view.
3049 The "trial" is understood to be some misfortune in this life, and the "grievous 3051 Things misunderstood or maligned, falsely praised or held in honour, or
Penalty" to be the punishment in the Hereafter. fraudulently shown to be good when they are evil-everything will be revealed in its
true light on the Day of Final Judgement.
25. Al Furqan (The Criterion)

3057 Ifk, which I have translated as a "lie" may be distinguished from zur at the
In the name of Allah, Most end of this verse, translated "falsehood". The "lie" which the enemies attributed to
Gracious, Most Merciful. the Holy Prophet of Allah was supposed to be something which did not exist in
reality, but was invented by him with the aid of other people: the implication was
that (1) the Revelation was not a revelation but a forgery, and that (2) the things
revealed e.g., the news of the Hereafter, the Resurrection, the Judgement, the
1. Blessed(3052) is He who sent down the Bliss of the Righteous and the sufferings of the Evil, were fanciful and had no basis
Criterion(3053) to His servant, that it(3054) may be in fact. Delusion is also suggested. The reply is that, so far from that being the
case, the facts were true and the charges were false (zur)-the falsehood being due
an admonition to all creatures;- to the habits of iniquity for which the Misbelievers' whole mental and spiritual
3052 Tabaraka: the root meaning is "increase" or "abundance." Here that aspect of attitude was responsible. (R).
Allah's dealing with His creatures is emphasised, which shows his abundant
goodness to all His creatures, in that He sent the Revelation of His Will, not only 5. And they say: "Tales of the ancients, which he has
in the unlimited Book of Nature, but in a definite Book in human language, which caused to be written: and they are dictated before him
gives clear directions and admonitions to all. The English word "blessed" hardly
morning and evening."(3058)
conveys that meaning, but I can find no other without departing far from
established usage. To emphasise the meaning I have explained, I have translated 3058 In their misguided arrogance they say: 'We have heard such things before:
"Blessed is . ..", but "Blessed be . .." is also admissible, as it brings out another they are pretty tales which have come down from ancient times; they are good for
shade of meaning, that we praise and bless His Holy Name. amusement, but who takes them seriously? When the beauty and power of the
Revelation are pointed Out, and its miracle as coming from an unlearned man,
3053 That by which we can judge clearly between right and wrong. Here the
they again hint at other men who wrote them, though they could not produce any
reference is to the Qur'an, which has already been symbolised by Light This
one who could write anything like it.
symbol is continued here, and many contrasts are shown, in the midst of which we
can distinguish between the true and false by Allah's Light, especially the contrast
between righteousness and sin. 6. Say: "The (Qurán) was sent down by Him who knows
the mystery (that is) in the heavens(3059) and the
3054 The pronoun in yakuna may refer to Furqan (the Criterion) or the 'Abd (the
Holy Prophet). In either case the ultimate meaning is the same. The Qur'an is the
earth: verily He is Oft-Forgiving, Most Merciful."
standing Criterion for judgement between right and wrong. 3059 The answer is that the Qur'an teaches spiritual knowledge of what is
ordinarily hidden from men's sight, and such knowledge can only come from
2. He to whom belongs the dominion of the heavens and Allah, to Whom alone is known the Mystery of the whole Creation. In spite of
the earth: no son has He begotten, nor has He a man's sin and shortcomings, He forgives, and He sends His most precious gift,
i.e., the revelation of His Will.
partner in His dominion: it is He who created all
things, and ordered them in due proportions.(3055) 7. And they say: "What sort of a messenger is this, who
3055 The majesty of Allah and His independence of all wants or help are eats food, and walks through the streets? Why has not
mentioned, to show how exceedingly great is His goodness in revealing His Will an angel been sent down to him to give admonition
to us.
with him?(3060)
3. Yet have they taken,(3056) besides him, gods that 3060 This is another objection: 'He is only a man like us: why is not an angel sent
can create nothing but are themselves created; that down, if not by himself, at least with him?' The answer is: angels would be of no
use to men as Messengers, as they and men would not understand each other, and
have no control of hurt or good to themselves; nor can if angels came, it might cause more confusion and wonder than understanding in
they control death nor life nor resurrection. men's minds. Cf. 21:7-8, 17:94-95. The office of an angel is different. A teacher
for mankind is one who shares their nature, mingles in their life, is acquainted
3056 This is the first great distinction taught by the Criterion: to know the attribute
with their doings, and sympathises with their joys and sorrows.
of the True God, as against the false fancies of men. (R).
4. But the misbelievers say: "Naught is this but a

8. "Or (Why) has not a treasure been bestowed on him,
or why has he (not) a garden for enjoyment?"(3061)
lie(3057) which he has forged, and others have helped
The wicked say: "Ye follow none other than a man
him at it." In truth it is they who have put forward an
bewitched."(3062)
iniquity and a falsehood.
241
3061 Literally, 'that he may eat out of it'. As shown in n. 776 to 5:66, akala (to eat)
has a comprehensive meaning, implying enjoyment of all kinds, physical, social,
16. "For them there will be therein all that they wish for:
mental and moral, and spiritual. Here the garden itself stands for a type of the they will dwell (there) for aye: A promise to be prayed
amenities of life: its fruits would be available for eating, its coolness for rest and for from thy Lord."(3071)
refreshment, its waters and its landscape for aesthetic delight.
3071 That is the sort of thing-the Goal of Allah's Presence-to be prayed for from
3062 Cf. 17:47. This speech, of the wicked or the ungodly, is meant to be even Allah, and not ephemeral things, even though they may be good. And that is the
more bitter than that of the Misbelievers. It makes out the Teacher to be a sort of thing that Allah has promised and undertaken to give.
demented fool.
17. The day He will gather them together as well as
9. See what kinds of comparisons they make for thee! those whom they worship besides Allah, He will
But they have gone astray, and never a way will they ask:(3072) "Was it ye who let these My servants
be able to find!(3063) astray, or did they stray from the Path themselves?"
3063 The charges the enemies made against the Messenger of Allah recoiled on 3072 The question is as in a Court of Justice, to convince those who stand
those who made them. The Messenger was vindicated, and went from strength to arraigned.
strength, for Allah's Truth will always prevail. The men who perversely leave the
way of truth, righteousness, and sincerity, have not only missed the Way, but on
account of their perversity they will never be able to find any way by which they
18. They will say: "Glory to Thee! not meet was it for us
can get back to Truth. that we should take for protectors others besides
Thee:(3073) But Thou didst bestow, on them and their
10. Blessed is He Who,(3064) if that were His will, could fathers, good things (in life), until they forgot the
give thee better (things) than those,- Gardens Message: for they were a people (worthless and)
beneath which(3065) rivers flow; and He could give lost."
thee palaces (secure to dwell in). 3073
3073 The creatures of Allah who were worshipped will prove that they never
3064 Cf. above, 25:1 The reminiscent phrase shows that the first argument, about asked for worship: on the contrary they themselves worshipped Allah and sought
the Revelation and Prophethood, is completed, and we now pass on to the the protection of Allah and of none but Allah, Cf. 46:5-6. They will go further and
contrast, the fate of the rejecters of both. show that the false worshippers added ingratitude to their other sins: for Allah
bestowed abundance on them, and they blasphemed against Allah. They were
3065 This phrase is usually symbolical of the Bliss in the Hereafter. If it were indeed "worthless and lost", for the word bur bears both significations.
Allah's Plan, He could give his Messengers complete felicity and power in this life
also. Instead of being persecuted, mocked, driven out of their homes, and having 19. ((Allah) will say): "Now have they proved you liars in
to exert their utmost powers of body, mind, and character to plant the flag of
Truth in an unbelieving world, they could have lived in ease and security. But that
what ye say: so ye cannot avert (your penalty)(3074)
would not have given the real lessons they came to teach struggling humanity by nor (get) help." And whoever among you does wrong,
their example. him shall We cause to taste of a grievous Penalty.
3074 The argument is as in a court of justice. If the false worshippers plead that
11. Nay they deny the hour (of the judgment to they were misled by those whom they falsely worshipped, the latter will be
come):(3066) but We have prepared a blazing fire for confronted with them and will prove that plea to be false. No help can be got from
such as deny the hour: them, and the penalty cannot then be averted. After all these things are thus
explained in detail beforehand, all ungodly men should repent and turn to Allah.
3066 Denying the Hour of J udgement means denying the power of Justice and False worship is here identified with sin, for sin is disobedience to Allah, and
Truth to triumph; it means asserting the dominion of Evil. But the Reality itself arises from a wrong appreciation of Allah's attributes and His goodness to His
will punish them, as shown in the following verses. creatures. The sinful man refuses, in his conduct, to serve Allah: he serves other
things than Allah. (R)
12. When it sees them from a place fAr off, they will hear
its fury and its ranging sigh.(3067) 20. And the messengers whom We sent before thee were
all (men) who ate food and walked through the
3067 For zafir, a deep emission of breath or a sigh, see n. 1607 to 11:106. Here
the Fire is personified. It is raging with hunger and fury, and as soon as it sees streets:(3075) We have made some of you as a trial
them from ever so far, it emits a sigh of desire. Till then they had not realised their for others:(3076) will ye have patience? for Allah is
full danger. Now, just as their heart begins to tremble with terror, they are bound One Who sees (all things).
together-like with like-and cast into the roaring flames!
3075 Cf. above, 25:7, and also 26:92-94.
13. And when they are cast, bound together into a 3076 In Allah's universal Plan, each unit or thing serves a purpose. If some are
constricted place therein, they will pLead for rich, the poor should not envy them: it may be that the rich man's proximity is
destruction there and then!(3068) itself a trial of their value. If some are poor, the righteous rich should not despise
or neglect them; it may be that their coming within their sight is a trial for the real
3068 Anything—total annihilation—would be better than the anguish they will feeling of charity or brotherly love in the rich. If A is bad-tempered or persecutes
suffer. But no annihilation will be granted to them. One destruction will not be or ill-uses B, it may be an opportunity for B to show his patience or humility or his
enough to wipe out the intensity of their anguish. They will have to ask for many faith in the ultimate prevalence of justice and truth. Whatever our experiences
destructions, but they will not get them! with other human beings may be, we must make them subserve the ends of our
spiritual improvement and perhaps theirs too.
14. "This day plead not for a single destruction: plead for
destruction oft- repeated!" 21. Such as fear not the meeting with Us(3077) (for
Judgment) say: "Why are not the angels sent down to
15. Say: "Is that best, or the eternal garden, us, or (why) do we not see(3078) our Lord?" Indeed
promised(3069) to the righteous? for them, that is a they have an arrogant conceit of themselves, and
reward as well as a goal (of attainment).(3070) mighty is the insolence of their impiety!
3069 Shifting the scene back to this life, they may fairly be asked: "Here is the 3077 The blasphemers who have given up all Faith and laugh at the Hereafter:
result of the two courses of conduct: which do you prefer?" nothing is sacred to them: their arrogance and insolence are beyond all bounds.
3070 To the righteous, the final Bliss will in one sense be a reward. But the word 3078 Cf. 2:55. The Israelites in the time of Moses demanded to see Allah. But
"reward" does not truly represent facts, for two reasons: (1) the Bliss will be greater they were dazed with thunder and lightning even as they looked on. Indeed death
than they deserved; and (2) righteousness is its own reward. The best way of would have been their fate, had it not been for the mercy of Allah.
expressing the result would be to say that their highest Wish will now have been
attained; the goal will have been reached; they will be in Allah's Presence. That is
salvation in the highest.
242
22. The Day they see the angels,- no joy will there be to 31.Thus have We made for every prophet an enemy
the sinners that Day: The (angels) will say: "There is a among the sinners: but enough is thy Lord to guide
barrier forbidden (to you) altogether!"(3079) and to help.(3087)
3079 They will not be allowed to enjoy any of the felicity or peace which will be 3087 It is the nature of sin to be hostile to truth and righteousness, but such
the normal state of the new world of Reality. Their own past will stand as a barrier hostility will not harm the righteous and need cause no misgiving because Allah
to shut them off. will guide and help those who work in His cause. And what could be better or
more effective than His guidance and help?
23. And We shall turn to whatever deeds they did (in this
life), and We shall make such deeds as floating dust 32.Those who reject Faith say: "Why is not the Qurán
scattered about.(3080) revealed to him all at once? Thus (is it revealed), that
We may strengthen thy heart(3088) thereby, and We
3080 The false hopes they built on in this life, and the deeds they did under the
shadow of such false hopes will be dissipated as if they were dust flying about in
have rehearsed it to thee in slow, well-arranged
the wind. They will have no value whatever (j. 2:167). stages, gradually.
3088 Three reasons are given for the gradual revelation of the Qur'an. (1) "To
24. The Companions of the Garden will be well, that Day, strengthen thy heart': the tremendous task of winning the Arab nation, and,
in their abode, and have the fairest of places for through them, the whole world, to Islam, required superhuman patience,
repose.(3081) constancy, and firmness, and these qualities were strengthened by the gradual
promulgation of solutions to each difficulty as it arose. (2) "Slow, well-arranged
3081 The barrier which will shut out the evil ones will not exist for the righteous, stages": though the stages were gradual, as the occasion demanded from time to
who will have an abode of bliss and repose, for they will be in the Garden of Allah time, in the course of twenty-three years, the whole emerged, when completed, as
's Goad Pleasure. a well-arranged scheme of spiritual instruction, as we have seen in following the
arrangement of the Surahs. (3) Questions put and answers given: see next note.
25. The Day the heaven shall be rent asunder with
clouds,(3082) and angels shall be sent down, 33. And no question do they bring to thee but We reveal
descending (in ranks),- to thee the truth and the best explanation
(thereof).(3089)
3082 It will be a new world, and the symbolism to describe it must necessarily
draw upon our present experience of the finest things in nature. The sky, which 3089 Divine knowledge is a fathomless ocean. But glimpses of it can be obtained
now appears remote and unpeopled will be rent asunder. There will appear by any individuals sincerely searching for the Truth. Their progress will be in
clouds of glor-angels and spiritual Lights of all grades and ranks-and the true grades. If they ask questions, and answers are then furnished to them, they are
majesty and goodness of Allah will be visible as it should be in reality, and as it is more likely to apprehend the Truth, as they have already explored the part of the
not now, on account of "our muddy vesture of decay". (R). territory in which they are interested. In the same way, when concrete questions
arise by the logic of events, and they are answered not only for the occasion, but
26. That Day, the dominion as of right and truth, shall be from a general stand-point, the teaching has a far greater chance of penetrating the
human intelligence and taking shape in practical conduct. And this is the usual
(wholly) for (Allah)(3083) Most Merciful: it will be a way of instruction in the Qur'an.
Day of dire difficulty for the Misbelievers.
3083 See last note. 34.Those who will be gathered to Hell (prone) on their
faces,-(3090) they will be in an evil plight, and, as to
27.The Day that the wrong-doer will bite at his hands, Path, most astray.(3091)
he will say, "Oh! would that I had taken a (straight) 3090 That is, in ignominy.
path with the Messenger!(3084)
3091 This verse may be compared and contrasted with 25:24 above. Here the
3084 The words are general, and for us the interest is in a general sense. A man argument is rounded off about the distinction between the Good and Evil in their
who actually receives the Truth and is on the right path is all the more culpable if final Destiny. The Good are to have "the fairest of places for repose", and in
he is diverted from that path by the machinations of a worldly friend. The contrast, the Evil are, "as to Path, most astray". They have no repose, and their
particular person whom some Commentators mention in this connection was one wanderings lead nowhere.
'Uqbah who received the light of Islam, but was misled afterwards by a worldly
friend into apostasy and blasphemy. He came to an evil end afterwards. 35. (Before this,) We sent Moses The Book, and
appointed his brother Aaron with him as
28. "Ah! woe is me! Would that I had never taken such a Minister;(3092)
one for a friend!
3092 Cf. 20:29, and the whole passage there, which is merely referred to here, to
29. "He did lead me astray from the Message (of Allah. show how previous Prophets were treated, but how they stuck fast to the Criterion
given, to distinguish between Good and Evil.
after it had come to me! Ah! the Evil One is but a
traitor to man!"(3085)
36.And We command: "Go ye both, to the people who
3085 The seductive wiles of the Evil One are merely meant for snares. There is have rejected our Signs:" And those (people) We
fraud and treachery in them. The deceived ones are left in the lurch after the way destroyed with utter destruction.
of escape is made impossible for them
30.Then the Messenger will say: "O my Lord! Truly my

37. And the people of Noah,- when they rejected the
messengers, We drowned them, and We made them
people took this Qurán for just foolish
as a Sign for mankind;(3093) and We have prepared
nonsense."(3086)
for (all) wrong-doers a grievous Penalty;-
3086 "My people" are of course the unbelieving Quraysh. They treated the Qur'an
3093 The stories of Noah, of the prophets of 'Ad and Thamud (and of other
as foolish nonsense i.e., something to he discarded. But they were only a handful
prophets), in the reactions of their communities to their teaching are told in
of people whose vested interests were touched by the beneficent reforms initiated
26:105-159, below. Here they are just mentioned to illustrate how little respect
by Islam. They soon passed away, and all Arabic-speaking or Arabic-
past ages had for their prophets and teachers of Truth. But Allah's Truth did not
understanding people have considered the Qur'an as a treasury of Truths
suffer: it was the blind rejecters of spiritual Truth who were wiped out.
expressed in the most beautiful possible language, with a meaning that grows
deeper with research. (R).
38. As also Ád and Thamud, and the Companions(3094)
of the Rass, and many a generation between them.
243
3094 Commentators are not clear as to who the "Companions of the Ross" were. 3100 The morning shadows are long but more definite, and their length and
The root meaning of "rass" is an old well or shallow water-pit. Another root direction are seen to be guided by the sun. But they change insensibly every
connects it with the burial of the dead. But it is probably the name of a town or second or fraction of a second.
place. The "Companions of the Rass" may well have been the people of Shu'ayb,
as they are here mentioned with 'Ad,Thamud, and Lot 's people, and the people 46. Then We draw it in(3101) towards Ourselves,- a
of Shu'ayb are mentioned in a similar connection in 26:176-190 and in 11:84-95.
Shu'ayb was the prophet of the Madyan people in the northwest of Arabia , where contraction by easy stages.(3102)
many old wells are found. There is however, an oasis town al Rass in the district of 3101 As the sun rises higher and higher, the shadows contract. In regions where
Qasim in Middle Najd, about thirty-five miles southwest of the town of 'Unayzah, the sun actually gets to the zenith at noon , there is no shadow left at that time.
reputed to be the central point of the Arabian Peninsula, and situated midway Where does it go? It was but a shadow cast by a substance and it gets absorbed by
between Makkah and Basrah. See Doughty's Arabia Deserta, thin paper one- the substance which produced it. (R).
volume edition, London 1926, II. 435 and Map. Lat. 26°N., and Long. 43°E.
3102 Let us now reverently turn our vision (as far as we are able) to the symbolic
39. To each one We set forth Parables and examples; and meaning. Allah is the Light. All things in creation-whether concrete or abstract-are
but shadows, depending on His Light. All shadows are not equal. He gives length
each one We broke to utter annihilation (for their or size of substance to such as He pleases. And some shadows almost become
sins). reflected lights, like the light of the false or the true Dawn. Such are holy men, in
all kinds of gradations. The shadows are constantly in a state of flux; so are all
40.And the (Unbelievers) must indeed have passed by things in Creation, all things we see or covet in this life. Allah, if He wills, can give
the town on which was rained(3095) a shower of evil: some of them greater fixity or comparative stability. (R).
did they not then see it (with their own eyes)? But
they fear not the Resurrection. 47. AndHe it is Who makes the Night as a Robe for you,
and Sleep as Repose, and makes the Day (as it were)
3095 This refers to Lot's story and the destruction of Sodom and Gomorrah , the a Resurrection.(3103)
wicked cities of the plain near the Dead Sea , by a shower of brimstone. The site
lies on the highway between Arabia and Syria . Cf. 15:74, 76, and n. 1998. 3103 Here the symbolism presents a fresh point of view. It is still a contrast
between Light and Shade; but the shade of Night is as a Robe to cover and screen
41. When they see thee, they treat thee no otherwise us and give us Repose from activity; and the Light of Day is for striving, work,
activity. Or again, the Night is like Death, our temporary Death before Judgement,
than in mockery: "Is this the one whom Allah has sent the time during which our senses are sealed in Sleep; and the Day is like the
as a messenger?" renewal of Life at the Resurrection.
42. "He indeed would well-nigh have misled us from our 48. And He it is Who sends the winds as heralds of glad
gods, had it not been that we were constant to them!" tidings, going before(3104) His mercy, and We send
- Soon will they know, when they see the Penalty, who down pure water from the sky,-(3105)
it is that is most misled in Path!(3096)
3104 Cf. 7:57 and 27:63. The Winds are heralds of Joy, ushering in Rain, which is
3096 "Path" (Sabil) is almost equivalent here to conduct or way of life. one form of Allah's Mercy. Again, the symbolism presents a fresh point of view.
Heat (which is connected with light) sets up currents in the atmosphere, besides
43.Seest thou such a one as taketh for his god his own sucking up moisture from the seas, and distributing it by means of Winds over
wide surfaces of the earth. In the physical world we know the beneficent action of
passion (or impulse)? Couldst thou be a disposer of heat on life, and by contrast, we also know how intolerable high temperatures may
affairs for him?(3097) become, and how the cloud-bearing Winds come as welcome heralds of rain. (R).
3097 The man who worships his own passions or impulses or desires is the most 3105 Rain water (in pure air) is not only pure water distilled in air and sky, but it is
hopeless to teach or lead or guide. If it were anything else the matter with him, the the best purifying and sanitating agent on the largest scale known to us.
Teacher could argue with him. But Reason cannot prevail over blind passion. It is
vain to hope that such a man could be led, until his mad desires are killed. No
one could undertake any responsibility for him, for he obeys no law and follows
49. That with it We may give life to a dead land, and
no advice. He is worse than brute beasts, which may not understand, but at least slake the thirst of things We have created,-(3106)
follow the wholesome instincts implanted in them by Allah. The lawless man has cattle and men in great numbers.
killed his instincts and is unwilling to submit to guidance.
3106 The whole cycle of water-sea, clouds, rain or hail or snow, rivers, and sea
again-is a remarkable illustration of the processes of nature making Allah's
44. Or thinkest thou that most of them listen or
providence visible to us. The salts of the sea sanitate and purify all the filth that
understand? They are only like cattle;- nay, they are pours into it. Water action, in the form of rain, frost, glaciers, rivers, lakes, etc., is
worse astray in Path. responsible for the building up and configuration of the crust of the earth, and is
the chief agent in physical geography. A parched desert quickly comes to life
45. Hast thou not turned(3098) thy vision to thy Lord?- under the action of water. All drinking water, whether derived from rivers, canals,
lakes, reservoirs, springs, wells, or waterworks of any kind, are ultimately traceable
How He doth prolong(3099) the shadow! If He willed, to rain. The connection of life with water is intimate. The physical basis of life
He could make it stationary! then do We make the sun itself, protoplasm, is, in great part, water: see 25:54 below.
its guide;(3100)
3098 We saw in 24:35 that Allah is the Light of the heavens and the earth. We
50.And We have distributed the (water) amongst them,
have now, another sublime passage, in which we are asked to contemplate the in order(3107) that they may celebrate (our) praises,
Glory of Allah by a parable of the subtle play of Light and Shade in Allah's but(3108) most men are averse (to aught) but (rank)
creation. (R). ingratitude.
3099 In our artificial life and surroundings we fail to see some of the finest 3107 The water is distributed all over the world, in order that all life may receive
mysteries of Light and Shade. We praise, and rightly so, the wonderful colours of its support, according to its needs. In 25:48-50, we have the argument of contrasts
sunset. We see, particularly in climates more northerly than that of India , the stated in another way. Water is life, and is made available to sustain life all over
subtle play of Light and Shade in the twilights succeeding sunsets. If we were as the world: this is a physical fact which all can see. But water is also the symbol of
assiduous in seeing sunrises and the play of Light and Shade preceding them, we spiritual life, whose sustaining principle is the Will of Allah as made known to us
should see phenomena even more impressive, as the early morning seems to us through Revelation. It sometimes comes to us in our inward or spiritual storms.
more holy than any other time in the twenty-four hours of the sun's daily journey. Many violent unsettlements of the spirit are but heralds of the refreshing showers
There is the first false dawn, with its curious uncertain light and the curious long of spiritual understanding mat come in their wake. They purify our souls, and
uncertain shadows which it casts. Then there are the streaks of black in the East, produce spiritual Life even where there was a parched spiritual desert before.
succeeded by the true dawn, with its delicate tones of colours, and light and shade. They continue to sustain us in our normal spiritual Life out of the reservoirs of
The light of this true or false Dawn is not given by the direct rays of the sun. In a Allah's Revelation, which are open to all, and well-distributed in time and space.
sense it is not light, but the shadows or reflections of light. And they gradually The universality of distribution is again referred to in the following verse.
merge into actual sunrise, with its more substantial or more defined shadows,
which we can definitely connect with the sun.
244
3108 In contrast to Allah's abounding Mercy is man's base ingratitude: another and admonition; the selfish man who is self-centered, and the man of God, who
symbolic contrast between Light and Darkness, or Water and Drought works for others without reward.
51. Had it been Our Will, We could have sent a warner to 56.But thee We only sent to give glad tidings and
every centre of population.(3109) admonition.
3109 Allah's Message has been distributed to all nations. If it had been necessary,
a Prophet could have been sent to every town and village. But Allah's Plan is
57.Say: "No reward do I ask of you for it but this: that
different. He has sent His Light to every heart, through His Signs in man's each one who will may take a (straight) Path to his
conscience, in Nature, and in Revelation. Lord."
52.Therefore listen not to the Unbelievers, but strive 58. And put thy trustin Him Who lives and dies not; and
against them with the utmost strenuousness, with the celebrate his praise; and enough is He to be
(Qurán).(3110) acquainted with the faults of His servants;-(3116)
3110 The distribution of Allah's Signs being universal, the Prophet of Allah pays 3116 Allah knows our faults better than we or anyone else. It is no use hiding
no heed to carping critics who reject Faith. He wages the biggest Jihad of all, with anything from Him. We must put our trust completely in Him. His care is for all,
the weapon of Allah's Revelation. (R). and He is Allah Most Gracious.
53.It is He Who has let free the two bodies of flowing 59.He Who created the heavens and the earth and all
water:(3111) One palatable and sweet, and the other that is between, in six days,(3117) and is firmly
salt and bitter; yet has He made a barrier between established on the Throne (of authority):(3118) Allah
them, a partition that is forbidden to be passed.(3112) Most Gracious: ask thou, then, about Him of any
3111 Maraja: literally, let free or loose cattle for grazing. Bahrayn: two seas, or two
acquainted (with such things).(3119)
bodies of flowing water: for bakris applied both to the salt sea and to rivers. In the 3117 Cf. 7:54 and n. 1031.
world taken as a whole, there are two bodies of water, viz., (1) the great salt Ocean,
and (2) the bodies of sweet water fed by rain, whether they are rivers, lakes, or 3118 Seen. 1386 to 10:3.
underground springs: their source in rain makes them one, and their drainage,
whether above ground or underground, eventually to the Ocean, also makes them 3119 The argument is about the question, "in whom shall we put our trust?"
one. They are free to mingle, and in a sense they do mingle, for there is a regular Worldly men put their trust in worldly things: the righteous man only in Allah.
watercycle: see n. 3106 above: and the rivers flow constantly to the sea, and tidal The true distinction will be quite clear from a ray of divine knowledge. If you do
rivers get sea water for several miles up their estuaries at high tide. Yet in spite of not see it all clearly, ask of those who possess such knowledge.
all this, the laws of gravitation are like a barrier or partition set by Allah, by which
the two bodies of water as a whole are always kept apart and distinct. In the case of 60. When it is said to them, "Adore ye ((Allah)) Most
rivers carrying large quantities of water to the sea, like the Mississippi or the Gracious!", they say, "And what is ((Allah)) Most
Yangtse-Kiang, the river water with its silt remains distinct from sea water for a
long distance out to sea. But the wonderful Sign is that the two bodies of water, Gracious? Shall we adore that which thou
though they pass through each other, remain distinct bodies, with their distinct commandest us?" And it increases their flight (from
functions (Cf. 27:61 and 35:12). the Truth).(3120)
3112 In Allah's overall scheme of things, bodies of salt and sweet water, which are 3120 Those who have no spiritual Light cannot understand this precept about
adjoining and yet separate, have significant functions. Weaving a harmonious putting all our trust in Allah. It seems to them foolish. They have no faith, or but a
fabric out of these different fibres shows both Allah's power and wisdom. superficial faith. They may possibly pronounce the name of Allah on their lips,
Incidentally, this verse points to a fact which has only recently been discovered by but they cannot understand the full significance of His tide of Rahman (Most
science. This fact relates to the oceans of the world: they meet and yet each Gracious). Perhaps they are afraid on account of their sins; perhaps they do not
remains separate for Allah has placed "a barrier, a partition" between them. (Eds.) see how unbounded is the mercy of Allah. Such men are contrasted against the
( Cf. 23:100). true servants of Allah, who are described below in 25:63-75.
54. It is He Who has created man from water:(3113) 61. Blessed is He Who made constellations in the skies,
then has He established relationships of and placed therein a Lamp(3121) and a Moon giving
lineage(3114) and marriage: for thy Lord has power light;
(over all things). 3121 The glorious Lamp of the skies is the Sun; and next to him is the Moon,
3113 The basis of all living matter in the physical world, protoplasm, is water: Cf. which gives borrowed light. The Constellations of course, include the Signs of the
24:45 and 21:30 , and notes thereon. Zodiac, which mark the path of the planets in the heavens (Cf. 15:16 ).
3114 Water is a fluid, unstable thing: yet from it arises the highest form of life 62. And it is He Who made the Night and the Day to
known to us in this world-man. And man has not only the functions and
characteristics of the noblest animals, but his abstract relationships are also typical follow each other: for such as have the will(3122) to
of his highest nature. He can trace lineage and pedigree, and thus remember and celebrate His praises or to show their gratitude.
commemorate a long line of ancestors, to whom he is bound by ties of piety,
which no mere animal can do. Further, there is the mystic union in marriage: it is 3122 The scenes of the phenomenal world are Signs of the Self-Revelation of
Allah, for those who understand and who have the will to merge their wills with
not only like the physical union of animals, but it gives rise to relationships arising
out of the sexes of individuals who were not otherwise related to each other. His. This they do (1) by praising Him, which means understanding something of
His nature, and (2) by gratitude to Him, which means carrying out His Will, and
These are physical and social facts. But behind them, again, is the symbolic lesson
of spiritual contrasts: as there is a long way to go between water and man, so there doing good to their fellow creatures. These two attitudes of mind and heart give
rise to various consequences in their lives, which are detailed in the following
is a long way to go between an ordinary man and him who is lifted up to divine
verse.
Light. As opposite sexes, though different in function, are one and contribute to
each other's happiness, so persons of diverse talents may unite in the spiritual
world for their own highest good and in the service of Allah. 63. And the servants of ((Allah)) Most Gracious are those
who walk on the earth in humility, and when the
55.Yet do they worship, besides Allah, things that can ignorant(3123) address them, they say, "Peace!";
neither profit them nor harm them: and the 3123 Ignorant: in a spiritual sense. Address : in the aggressive sense. Their
Misbeliever is a helper (of Evil), against his own humility is shown in two ways: (1) to those in real search of knowledge, they give
Lord!(3115) such knowledge as they have and as the recipients can assimilate; (2) to those who
merely dispute, they do not speak harshly, but say "Peace!", as much as to say,
3115 Here is the highest contrast of all—material things which are inert, and Allah, "May it be well with you, may you repent and be better"; or "May Allah give me
Whose goodness and power are supreme; Faith and Unfaith, meriting glad tidings peace from such wrangling"; or "Peace, and Good-bye: let me leave you!".
245
64. Those who spend the night in adoration of their Lord 71. And whoever repents and does good has truly turned
prostrate and standing;(3124) to Allah with an (acceptable) conversion;-
3124 Humble prayer brings them nearer to Allah.
72.Those who witness no falsehood,(3131) and, if they
65. Those who say, "Our Lord! avert from us the Wrath of pass by futility,(3132) they pass by it with honourable
(avoidance);
Hell, for its Wrath is indeed an affliction grievous,-
(3125) 3131 Witness no falsehood has two significations, both implied in this passage: (1)
those who give no evidence that is false; and (2) those who do not assist in
3125 This is a prayer of humility: such a person relies, not on any good works anything which implies fraud or falsehood.
which he may have done, but on the Grace and Mercy of Allah: and he shows a
lively sense of the Day of Judgement, when every action will weigh for or against a 3132 There is not only condemnation of positive falsehood or of being mixed up
soul. with things implying falsehood, but futilities-vain random talk, unedifying jokes,
useless show, etc.-are all condemned. If a good man finds himself in such an
66."Evil indeed is it as an abode, and as a place to rest affair, he must withdraw from it in an honourable, dignified way, not in a fussy
arrogant way.
in";(3126)
3126 The misery which results from sin is not only grievous to live in ("an abode") 73. Those who, when they are admonished with the
but also grievous "to rest in" or "to stand in", if it be only for a short time. Signs of their Lord, droop not down(3133) at them as
if they were deaf or blind;
67. Those who, when they spend, are not extravagant
and not niggardly, but hold a just (balance) between 3133 Kharra may mean: to fall down, to snore, to droop down as if the person
were bored or inattentive, or did not wish to see or hear or pay attention.
those (extremes);(3127)
3127 In ordinary spending, this is a wise rule. But even in charity, in which we give 74. And those who pray, "Our Lord! Grant unto us wives
of our best, it is not expected that we should be extravagant, i.e., that we should and offspring who will be the comfort of our
either do it for show (to impress other people), or do it thoughtlessly, which would
be the case if we "rob Peter to pay Paul". We should certainly not be miserly, but
eyes,(3134) and give us (the grace) to lead the
we should remember everyone's rights, including our own, and strike a perfectly righteous."(3135)
just balance between them. 3134 We must also pray for the maintenance of Allah's I,aw after us, through our
wives and descendants: in our eyes they should not be mere accidents or play
68. Those who invoke not, with Allah, any other god, nor things, but a real comfort and fulfilment of our spiritual longings. Perhaps, through
slay such life as Allah has made sacred except for just them, as well as through ourselves, we may, by Allah's grace, be able to give a lead
cause, nor commit(3128) fornication; - and any that for truth and righteousness.
does this (not only) meets punishment. 3135 Let us recapitulate the virtues of the servants of Allah: (1) they are humble
and forbearing to those below them in spiritual worth: (2) they are constantly, by
3128 Here three things are expressly condemned: (1) false worship, which is a adoration, in touch with Allah; (3) they always remember the Judgement in the
crime against Allah; (2) the taking of life, which is a crime against our fellow Hereafter; (4) they are moderate in all things; (5) they avoid treason to Allah, to
creatures; and (3) fornication, which is a crime against our self-respect, against
their fellow creatures, and to themselves; (6) they give a wide berth not only to
ourselves. Every crime is against Allah, His creatures, and ourselves, but some falsehood but to futility; (7) they pay attention, both in mind and manner, to the
may be viewed more in relation to one than to another. The prohibition against Signs of their Lord; (8) their ambition is to bring up their families in righteousness
taking life is qualified: "except for just cause": e.g., in judicial punishment for and to lead in all good. A fine code of individual and social ethics, a ladder of
murder, or in self-preservation, which may include not only self-defense in the spiritual development, open to all.
legal sense, but also the clearing out of pests, and the provision of meat under
conditions of Halal: see n. 698 to 5:5. After this comes a long parenthesis, which
ends with verse 71, below. 75.Those are the ones who will be rewarded with the
highest place in heaven, because of their patient
69.(But) the Penalty on the Day of Judgment will be constancy: therein shall they be met with salutations
doubled to him, and he will dwell therein in ignominy,- and peace,
(3129)
76.Dwelling therein;- how beautiful an abode and place
3129 The three crimes just mentioned are specially detestable and infamous, and
as ignominy will be added to other punishments, the penalty will be double that of
of rest!
ordinary punishment ( Cf. 7:38 , 11:20 , and 33:68).
77. Say (to the Rejecters): "My Lord is not uneasy
70. Unless he repents, believes, and works righteous because of you if ye call not on Him:(3136) But ye
deeds, for Allah will change the evil of such persons have indeed rejected (Him), and soon will come the
into good, and Allah is Oft-Forgiving, Most inevitable (punishment)!"
Merciful,(3130) 3136 Let not the wicked think that it causes Allah any annoyance or uneasiness if
they do not serve or worship Him. He is high above all needs. But He turns in
3130 But even in the case of great crimes, if there is true repentance as tested by a
His Mercy to all who call on Him. For those who arrogantly reject Him, the evil
changed life in conduct, Allah's Mercy is available, and it will transform the
consequences of their rejection are inevitable, and must soon come to pass. (R).
repentant's nature from evil to good (Cf. 64:9).
246
26. Al Shu'ara (The Poets)

In the name of Allah, Most 9. And verily, thy Lord is He, the Exalted in Might,(3143)
Gracious, Most Merciful. Most Merciful.
3143 One Who is able to carry out all His Will and Plans. See n. 2818 to 22:40.
1. Ta. Sin. Mim.(3137) 10.Behold, thy Lord called(3144) Moses: "Go to the
people of iniquity,-
3137 This is a combination of three Abbreviated Letters, as to which, generally,
see Appendix I, printed at the end of S. 2- This particular combination occurs 3144 The part of the story of Moses told here is how Moses felt diffident about
here and at the head of S. 28, while the intervening Surah 27 has it in the undertaking his commission; how Allah reassured him; how he went to Pharaoh
syncopated form Ta ' Sin. None of the explanatory conjectures which 1 have seen with "the Signs"; how Pharaoh and his people rejected him; how their blasphemy
carries conviction for me. If the letters stand for Tur Sinin ( Mount Sinai ) and recoiled on themselves, but the cause of Allah triumphed; in other words, the
Musa (Moses), whose story fills a large part of this Surah, why is the letter Mi m point here is the reaction of a wicked people to the Light that was held up to
omitted in S. 27. where the same meaning would apply? There is, however, one them, considered in its relation to the mind of Allah's Messenger.
fact to which I should like to draw attention. There are eleven sections in this
Surah, and eight of them end with the word Rahim (with the final Mim). The 11. "The people of the Pharaoh: will they not fear Allah."
three exceptions are sections 2 and 3, and section 11. But sections 2 and 3 are
part of the story of Moses, which is completed in section 4, and that ends with
"Rahim", The main argument in section 11 ends at verse 217, which ends with 12.He said: "O my Lord! I do fear that they will charge
Rahim. We can say that the whole Surah is based on a refrain in the word me with falsehood:
"Rahim". Whether this has any bearing on our present enquiry I cannot say. My
own position is that where we have material, we should pursue our researches, but 13."My breast will be straitened.(3145) And my speech
we should never be dogmatic in such matters, as some Mysteries can never be
solved by mere research.
may not go (smoothly): so send unto Aaron.
3145 As we should say in English, "My heart would fail me, and my tongue cleave
2. These are verses of the Book that makes (things) to my mouth." Moses had an impediment of speech, and his mission was risky:
clear.(3138) see next note. But Allah's Plan works in wondrous ways. Aaron was given to assist
him in his mission, and Moses's shortcomings were transformed by Allah's grace
3138 Cf. 5:15 , and n. 716. The comparison of Allah's revelations with Light is into power, so that he became the most powerful leader of Israel .
continued.
14."And (further), they have a charge of crime against
3. It may be thou frettest thy soul with grief, that me;(3146) and I fear they may slay me."
they(3139) do not become Believers.
3146 Moses was brought up in the palace of Pharaoh , as narrated in his personal
3139 "They" are the Pagans of Makkah. From a human point of view it was a great story in 20:39 -40 and n. 2563. When he was grown-up he saw an Egyptian smiting
disappointment to Allah's Messenger in the middle period of his Makkan ministry an Israelite, and as the Israelites were being generally oppressed by the Egyptians,
that the Makkans could not be brought to believe in the Truth. Moses's anger was roused, and he slew the Egyptian. He then fled to the Midianite
country in the Sinai peninsula , where he received the divine commission. But the
4. If (such) were Our Will,(3140) We could send down to charge of slaying the Egyptian was hanging against him. He was also apparently
irascible. But Allah's grace cured his temper and he became wise; his impediment
them from the sky a Sign, to which they would bend in speech, for he stood up boldly to speak to Pharaoh; and his fear, for he dared
their necks in humility. the Egyptians with Allah's Signs, and they were afraid of him.
3140 If it had been Allah's Will and Plan to force people's will, He could quite
easily have forced the Makkans. But His Will and Plan work differently. His 15. Allahsaid: "By no means! proceed then, both of you,
revelation is meant to train man's own will so that it conforms to Allah's beneficent with Our Signs; We are with you, and will listen (to
purpose. your call).
5. But there comes not to them a newly-revealed 16."So go forth, both of you, to Pharaoh, and say: ´We
Message from ((Allah)) Most Gracious, but they turn have been sent by the Lord and Cherisher of the
away therefrom. worlds;
6. They have indeed rejected (the Message): so they will 17. "´Send thou with us the Children of Israel.´"
know soon (enough) the truth of what they mocked
at!(3141) 18. (Pharaoh)said: "Did we not(3147) cherish thee as a
3141 They may laugh at Allah's Message of righteousness, but they will soon see child among us, and didst thou not stay in our midst
the power of Truth and realise the real significance of the movement which they many years of thy life?
opposed. Where were the Pagans of Makkah after Badr, and still more, after the
3147 There is a little play of wit here on the part of Pharaoh. When Moses speaks
bloodless surrender of Makkah? The meaning may be applied universally
of the "Lord and Cherisher of the Worlds", Pharaoh says: "Who cherished you?
throughout history.
Did we not bring you up as a child? Did you not grow up among us?" By
implication Pharaoh suggests that he is the cherisher of Moses, and in any case
7. Do they not look at the earth,- how many noble things Pharaoh laid claim to godhead himself.
of all kinds We have produced therein?(3142)
3142 If evil has a little run in this life, let them not run away with the notion that
19. "And thou didst a deed of thine which (thou
the world is for evil. They have only to look around at the physical and moral knowest)(3148) thou didst, and thou art an ungrateful
world around them, and they would be undeceived. But they are blind and (wretch)!"
without the Faith (the Light) which would open their eyes.
3148 Further, Pharaoh reminds Moses of his having slain the Egyptian, and taunts
him: "You are not only a murderer: you are an ungrateful wretch" (using kafir
8. Verily, in this is a Sign: but most of them do not again in a double sense) "to have killed one of the race that brought you up!"
believe.
247
20. Moses said: "I did it then, when I was in error.(3149) 30. (Moses) said: "Evenif I showed you something clear
3149 What is Moses's reply? He is no longer afraid. He tells the whole truth,
(and) convincing?"(3156)
extenuating nothing in his own favour. "Yes I did it: but I did it under an error." 3156 The Egyptians were addicted to magic and sorcery, which was mostly false. It
There are three implications in this: "(1) 1 was wrong in doing it in a temper and a true miracle were shown to them, would they believe? Perhaps they would see
in being hasty: (2) I was wrong in taking the law into my own hands, but I repented the hollowness of their own magic. In fact this actually happened with the Egyptian
and asked for Allah's pardon (28:15-16): (3) that was a time when I was under sorcerers themselves and perhaps with the commonalty. But Pharaoh
your influence, but since then I am a changed man, as Allah has called me."
21."So I fled from you (all) when I feared you;(3150) and his Court were too arrogant, and battened too much on frauds to yield to
but my Lord has (since) invested me with judgment Truth.
(and wisdom) and appointed me as one of the
messengers.
31. (Pharaoh) said: "Show it then, if thou tellest the
truth!"
3150 He accounts for all his movements, much more than Pharaoh had asked for.
He has nothing to hide. At that time, he was under the influence of fear, and he
had fled from him. Now he is serving Allah, the Lord of the Worlds. He has no
32. So (Moses) threw his rod, and behold, it was a
fear: he is a messenger. serpent, plain (for all to see)!
22."And this is the favour (3151)with which thou dost 33.And he drew out his hand, and behold, it was white
reproach me,- that thou hast enslaved the Children of to all beholders!(3157)
Israel!" 3157 Cf. 7:107-8. See the whole passage there, and the notes thereon.
3151 Pharaoh had called Moses ungrateful and reproached him with all the
favours which Moses had received from the Egyptians. "What favours?" he says: 34. (Pharaoh) said to the Chiefs(3158) around him: "This
"Do you count it also as a favour to me that you have enslaved my brethren the is indeed a sorcerer well- versed:
Children of Israel?" Moses was now speaking as a Prophet of Allah, not as an
individual. Any individual favours he may have received were blotted out by the 3158 In 7:109 it is the Chiefs who say this. The fact is that it was a general
oppression of his people. (R). consultation, and this was the general feeling, expressed in words by each to the
others.
23.Pharaoh said: "And what is the ´Lord and Cherisher
of the worlds´?"(3152)
35. "His plan is to get you out of your land by his sorcery;
then what is it ye counsel?"
3152 Moses having eliminated all personalities, the argument now comes up to
the highest plane of all-the attributes of Allah and His mercies. Moses had put 36. They said: "Keep him and his brother in suspense
forward this before, as implied in verse 16 above, but Pharaoh had twisted it into
personalities. Now we come back to the real issue. It may have been in the same (for a while), and dispatch to the Cities heralds to
sitting, or it may have been in a later sitting. (R). collect-
24. (Moses) said: "The Lord and Cherisher of the heavens 37. "And bring up to thee all (our) sorcerers well-
and the earth, and all between,- if ye want to be quite versed."
sure."
38. So the sorcerers were got together for the
25. (Pharaoh) said to those around: "Did ye not listen (to appointment of a day well-known,(3159)
what he says)?"(3153) 3159 A day well-known: a solemn day of festival: see 20:59 . The object was to get
together as large a concourse of people as possible. It was confidently expected
3153 Moses had stirred up the wrath of Pharaoh, both by putting forward the
that the Egyptian sorcerers with all their organisation would win with their tricks
name of the One True God as against Pharaoh's pretended godhead, and by
against these amateur Israelites, and so the State cult of the worship of Pharaoh
suggesting that any man of judgement would understand Allah's majesty. While
would be fastened on the necks of the people more firmly than ever.
Pharaoh turns to his people in indignation, Moses drives the nail in further: "He is
the God of the heavens and the earth and all between: therefore He is also your
God, and the God of your fathers from the beginning. Any other pretensions are 39. And the people were told: "Are ye (now) assembled?-
false!"
40. "That we may follow(3160) the sorcerers (in
26. (Moses) said: "Your Lord and the Lord of your fathers religion) if they win?"
from the beginning!"
3160 See the last note. The people are to come and witness the triumph of the
State religion, so that they may become the more obedient to Pharaoh and more
27. (Pharaoh) said: "Truly your messenger who has been compliant with the demands of the priests. The State religion induded magic and
sent to you is a veritable madman!"(3154) the worship of Pharaoh.
3154 Pharaoh is further perturbed. In reply to Moses's statement that Allah, the
One True God is also the God of the Egyptians and Pharaoh also, Pharaoh says 41. So when the sorcerers arrived, they said to Pharaoh:
sarcastically to his Court: "Look at this 'Messenger' of yours; he seems to be mad!" "Of course - shall we have a (suitable) reward(3161)
But Moses is not abashed. He boldly says what is the truth: "It is you who are mad! if we win?
The God of Whom I preach is the Universal Lord-of the East and of the West.
He reigns wherever you go!" (R). 3161 There was no such thing as pure loyalty to an exploiting ruler like this
Pharaoh. The sorcerers, who were probably also priests, were venal, and they
28. (Moses) said: "Lord of the East and the West, and all hoped to establish their own hold on both king and people by further enrichment
of themselves and their order.
between! if ye only had sense!"
42.He said: "Yea, (and more),- for ye shall in that case
29.(Pharaoh) said: "If thou dost put forward any god
be (raised to posts) nearest (to my person)."
other than me, I will certainly put thee in
prison!"(3155) 43.Moses said to them: "Throw ye - that which ye are
3155 Now we come to the crisis. Pharaoh threatens Moses with prison for treason. about to throw!"(3162)
Moses remains calm and still argues: "What if I show you a miracle? Will it
convince you that I am not mad, and that I have behind me the Lord of all the
Worlds?"
248
3162 The euphemism implies a taunt, as if Moses had said: "I know about your 3168 The Children of Israel certainly inherited the gardens, springs, treasures, and
tricks! You pretend to throw ropes and rods, and make people believe they are honourable positions in Palestine after many years' wanderings in the wilderness.
snakes. But now come on!" But when they were false to Allah, they lost them again, and another people (the
Muslims) inherited them when they were true in Faith. These latter not only
44.So they threw their ropes and their rods, and said: inherited Palestine but also Egypt , and the old Pharaonic power and institutions
were lost forever, Of such things: literally, "of them". (R).
"By the might of Pharaoh, it is we who will certainly
win!"(3163) 58. Treasures, and every kind of honourable position;
3163 Though Pharaoh claimed to be a god, it is not likely that those nearest to
him-his priests and sorcerers-believed such a thing! But it was a game of mutual 59. Thus it was, but We made the Children of Israel
pretence before the world. And so they appeal to his "divine" power. inheritors(3169) of such things.
45. Then Moses threw his rod, when, behold, it 3169 In deference to almost unanimous authority I have translated this passage
{verses 58-60) as if it were a parenthetical statement of Allah's purpose. Personally
straightway swallows up all the falsehoods which they
I prefer another construction. According to that, verses 58-59 will be part of
fake!(3164) Pharaoh's proclamation: "We have dispossessed the Israelites from everything
3164 The sorceres' ropes and rods seemed to have become serpents, but the rod good in the land, and made them our slaves"; and verse 59 only will be
of Moses was mightier than all of them and quickly swallowed them up. So truth is parenthetical: "Poor ignorant men! You may oppress those who are helpless, but
more powerful than tricks and will expose and destroy them. We (i.e. Allah) have declared that they shall inherit all these things", as they
certainly did (for a time) in the Land of Promise , Palestine .
46. Then did the sorcerers fall down, prostrate in
60. So they pursued them(3170) at sunrise.
adoration,
3170 The story is here resumed after the parenthesis of verses 57-59.
47. Saying: "We believe in the Lord of the Worlds,
61. And when the two bodies saw each other, the people
48. "The Lord of Moses and Aaron." of Moses said: "We are sure to be overtaken."
49. Said (Pharaoh): "Believe ye in Him before I give you 62.(Moses) said: "By no means! my Lord is with me!
permission? surely he is your leader, who has taught Soon will He guide me!"(3171)
you sorcery! but soon shall ye know!(3165) "Be sure I 3171 Guide me: i.e., show me some way of escape from danger. This actually
will cut off your hands and your feet on opposite happened, for Pharaoh's host was drowned. The faith of Moses stands in strong
sides, and I will cause you all to die on the cross!" contrast to the fears of his people.
3165 The sorcerers knew that they had met something very different from their
tricks. Allah's spirit worked on them and they professed the True God. As they 63.Then We told Moses by inspiration: "Strike the sea
represented the intelligence of the community, it may be presumed that they with thy rod." So it divided, and each separate part
carried the intelligence of Eygpt with them and perhaps some of the commonalty, became like the huge, firm mass of a mountain.
who were impressed by the dramatic scene! Hence Pharaoh's anger, but it is the
beginning of his decline! 64. And We made the other party approach
thither.(3172)
50. They said: "No matter! for us, we shall but return to
our Lord! 3172 The miracle was twofold: (1) Moses with his people passed safely through
the sea; and (2) Pharaoh and his great host were drowned in the sea.
51."Only, our desire is that our Lord will forgive us our
faults, that we may become foremost among the 65. We delivered Moses and all who were with him;
believers!"(3166)
66. But We drowned the others.
3166 This is the core of the lesson enforced on this passage. What was the
reaction of the environment to the Light or Message of Allah? (1) It transformed
Moses so that he became a fearless leader, one of the foremost in faith. (2) From
67.Verily in this is a Sign: but most of them do not
men like Pharaoh and his corrupt court, it called forth obstinacy, spite, and all the believe.(3173)
tricks and snares of evil, but Evil was defeated on its own ground. (3) The very 3173 As it was then, so it is now. In spite of the obvious Signs of Allah, people
dupes of Evil were touched by the glorious Light of Allah, and they were ready to who are blind in their obstinate resistance to Truth accomplish their own
suffer tortures and death, their sole ambition (in their transformed state) being to destruction, while humble, persecuted men of Faith are transformed by the Light
be foremost in Faith! of Allah, and obtain salvation.
52.By inspiration we told Moses: "Travel by night with 68.And verily thy Lord is He, the Exalted in Might, Most
my servants; for surely ye shall be pursued."(3167) Merciful.(3174)
3167 The rest of the story-of the plagues of Egypt -is passed over as not germane 3174 Nothing that the powers of Evil can do, will ever defeat the merciful Purpose
to the present argument. We come now to the story of the Israelites leaving Egypt of Allah. Evil, in resisting good, will effect its own destruction.
, pursued by Pharaoh. Here again there are three contrasts; (1) the blind
arrogance of the Egyptians, against the development of Allah's Plan; (2) the Faith
of Moses, against the fears of his people: and (3) the final deliverance of the seed
of righteousness, against the destruction of the host of brute force (Cf. 2:38 ).
69. And rehearse to them (something of) Abraham´s
53. Then Pharaoh sent heralds to (all) the Cities, story.(3175)
3175 For the argument of this Surah the incidents in Abraham's life are not
54. (Saying): "These (Israelites) are but a small band, relevant and are not mentioned. What is mentioned is: (1) the steps by which he
taught about the sin of false worship, in the form of a Dialogue; (2) the aims of a
55. "And they are raging furiously against us; righteous man not only for his individual life, but for his ancestors and posterity,
in the form of a Prayer; and (3) a picture of the Future Judgement, in the form of
a vision. (1) is covered by verses 70-82; (2) by 83-86; and (3) by 88-102.
56. "But we are a multitude amply fore-warned."
70.Behold, he said to his father and his people: "What
57. So We expelled them(3168) from gardens, springs, worship ye?"
249
3180 Now we have a vision of the Day of Judgement. Nothing will then avail
71. They said: "We worship idols, and we remain except a pure heart; all sorts of the so-called "good deeds" of this world, without
constantly(3176) in attendance on them." the motive of purity, will be useless. The contrast of the Garden of Bliss with the
Fire of Misery will be plainly visible. Evil will be shown in its true colours -isolated,
3176 They want to show their true and assiduous devotion. But Abraham goes at helpless, cursing and despairing, and all chances will then have been lost.
once to the heart of the matter by asking: "To whom is your devotion paid? Is the
object worthy of it?"
89."But only he (will prosper) that brings to Allah a
72. He said: "Do they listen to you when ye call (on sound heart;
them), or do you good or harm?"
90. "To the righteous, the Garden will be brought
73. Or do you good or harm?" near,(3181)
3181 The Good will only see good (the Garden of Bliss ), and the Evil will only
74. They said: "Nay, but we found our fathers doing thus see evil (the Fire of Hell). This type of contrast is shown to us in the world of our
(what we do)." spiritual sense even in this life.
75.He said: "Do ye then see whom ye have been 91. "And to those straying in Evil, the Fire will be placed
worshipping,- in full view;
76. "Ye and your fathers before you?- 92. "And it shall
be said to them: ´Where are the (gods)
ye worshipped-
77."For they are enemies to me;(3177) not so the Lord
and Cherisher of the Worlds; 93. "´Besides Allah. Can they help you or help
themselves?´
3177 The things that you worship are enemies to mankind: let me testify from my
own personal experience: they are enemies to me: they can do me no good, but
would lead me astray. Contrast with their importance or their power of mischief 94."Then they will be thrown headlong into the (Fire),-
the One True God Whom I worship: He created me and all the Worlds; He they and those straying(3182) in Evil,
cherishes me and guides me; He takes care of me; and when I die, He will give
me new life; He will forgive me and grant me final Salvation. Will you then come 3182 The false gods, being devils or personified false fancies, will all be involved
to this true worship? How can you doubt, after seeing the contrast of the one with in the punishment of Hell, together with their worshippers, and the ultimate
the other? Is it not as the contrast between Light and Darkness?' sources of evil, the hosts of Iblis or Satan (Cf. 25:17-18).
78. "Who created me, and it is He Who guides me; 95. "And the whole hosts of Iblis together.
79. "Who gives me food and drink, 96. "They will say there in their mutual bickerings:
80. "And when I am ill, it is He Who cures me; 97. "´By Allah, we were truly in an error manifest,(3183)
3183 Error manifest: 'our error is now plainly manifest, but it should have been
81. "Who will cause me to die, and then to life (again); manifest to us before it was too late, because the Signs of Allah were always
around us'. This will be said by the ungodly, whose eyes will then be fully opened.
82."And who, I hope, will forgive me my faults on the
day of Judgment. 98."´When we held you as equals with the Lord of the
Worlds;
83."O my Lord! bestow wisdom(3178) on me, and join
me with the righteous; 99. "Ánd our seducers were only those who were
steeped in guilt.(3184)
3178 Having shown clearly the distinction between the False and the True,
Abraham now shows in the form of a Prayer what his inmost wishes are. (1) He 3184 They now see that the people who seduced them were themselves evil and
wants his soul enlightened with divine wisdom, and (2) his heart and life filled with subject to the penalties of evil, and their seductions were frauds. They feel that
righteousness; (3) he will not be content with working for himself or his own they ought to have seen it before, for who would deliberately follow the paths of
generation; his view extends to all future generations; (4) and of course he wishes those condemned to misery and punishment? How simple they were not to see
to attain the goal of the righteous, the Garden of the Bliss of the Divine the true character of their seducers, though they had been warned again and again
Countenance; but he is not content with this; for (5) he wants his father and against them! It was their own folly that made them accept such obviously false
relatives to share in his spiritual joy, so that he can proudly see all whom he can guidance!
reach, in an honourable station (contrasted with disgrace) on the Day of
Judgement. 100. "Ńow, then, we have none to intercede (for us),
84. "Grant me honourable mention on the tongue of 101. "Ńor a single friend to feel (for us).
truth(3179) among the latest (generations);
3179 Cf. 19:50 . The whole of the passage about Abraham there may be 102. "Ńow if we only had a chance of return we shall
compared with this passage. truly be of those who believe!´"(3185)
3185 This apparent longing for a chance of return is dishonest. If they were sent
85. "Make me one of the inheritors of the Garden of Bliss; back, they would certainly return to their evil ways: 6:27 -28. Besides, they have
had numerous chances already in this life, and they have used them for mischief
86. "Forgive my father, for that he is among those or evil.
astray;
103.Verily in this is a Sign but most of them do not
87."And let me not be in disgrace on the Day when believe.
(men) will be raised up;-
104. And verily thy Lord is He, the Exalted in Might, Most
88."The Day whereon neither(3180) wealth nor sons Merciful.
will avail,
105. The people of Noah rejected the messengers.
250
106.Behold, their brother Noah(3186) said to them: 120. Thereafter We drowned those who remained behind.
"Will ye not fear ((Allah))?
121.Verily in this is a Sign: but most of them do not
3186 Noah's generation had lost all faith and abandoned themselves to evil. They
had rejected the Message of messengers previously sent to the world. Noah was believe.(3193)
sent to them as one of themselves ("their brother"). His life was open before them: 3193 This and the following verse run like a refrain throughout this Surah, and
he had proved himself pure in heart and conduct (like the Prophet of Arabia long give the keynote to the subject matter: how the Message of Allah is preached, how
after him), and worthy of every trust. Would they fear Allah and follow his advice? it is rejected in all ages, and how it triumphs at last, through the Mercy of Allah.
They could see that he had no ends of his own to serve. Would they not listen to See 26:8-9, 67-68, 103-104, here (121-122), 139-140, 158-159, 174-175, and 190-
him? 191. (R).
107. "I am to you a messenger worthy of all trust:(3187) 122. And verily thy Lord is He, the Exalted in Might, Most
3187 Amin=one to whom a trust had been given, with several shades of meaning Merciful.
implied: e.g., (1) worthy of trust, (2) bound to deliver his trust, as a prophet is
bound to deliver his Message, (3) bound to act entirely as directed by the trust, as 123. The Ád (people) rejected(3194) the messengers.
a prophet is bound to give only the Message of Allah, and not add anything of his
own, and (4) not seeking any interest of his own ( Cf. n. 3224). 3194 See n. 1040 to 7:65 for the 'Ad people and their location. Here, the
emphasis is on the fact that they were materialists believing in brute force, and felt
108. "So fear Allah, and obey me. secure in their fortresses and resources, but were found quite helpless when
Allah's Message came and they rejected it.
109. "No reward do I ask of you for it: my reward is only 124. Behold, their brother Hud said to them: "Will ye not
from the Lord of the Worlds:
fear ((Allah))?
110. "So fear Allah, and obey me."(3188) 125. "I am to you a messenger worthy of all trust:(3195)
3188 Note the repetition rounds off the argument. See n. 3186 above.
3195 Seen. 3187 to 26:107 above.
111.
They said: "Shall we believe in thee when it is the
126. "So fear Allah and obey me.
meanest that follow thee?"(3189)
3189
3189 The leaders of the people are speaking, as the Quraysh leaders spoke in the 127. "No reward do I ask of you for it: my reward is only
time of the Holy Prophet. "We know that thou hast been trustworthy in thy life. from the Lord of the Worlds.
But look at the 'rag tag and bob tail' that follow thee! Dost thou expect us to be
like them or to be classed with them?" His answer was: "I know nothing against
them; if they have done any wrong, or are only hypocrites, they are answerable to
128."Do ye build a landmark on every high place to
Allah; how can I drive them away from me, seeing that I am expressly sent to amuse yourselves?(3196)
admonish all people?"
3196 Any merely material civilisation prides itself on show and parade. Its votaries
scatter monuments for all sorts of things in conspicuous places-monuments which
112. He said: "And what do I know as to what they do? commemorate deeds and events which are forgotten in a few generations! Cf.
Shelley's poem on Ozymandias: "I am Ozymandias. King of Kings! Look on my
113. "Their account is only with my Lord, if ye could (but) works, ye mighty, and despair!...Boundless and bare the lonely and level sands
stretch far away!"
understand.
114. "I am not one to drive away those who 129."And do ye get for yourselves fine buildings in the
believe.(3190) hope of living therein (for ever)?
3190 Cf. 11:29 . All people who have faith have the right to come and listen to 130. "And when ye exert your strong hand, do ye do it
Allah's Word and receive Allah's Mercy, whether they are publicans and sinners, like men of absolute power?(3197)
"Harijans" and "low-caste" men, men of "superior" or "inferior" races. The Prophet
of Allah welcomes them all, as His Message had to shine before the whole world. 3197 "Without any responsibility or consideration for those who come within your
(R). power?"
115. "I am sent only to warn plainly in public." 131. "Now fear Allah, and obey me.(3198)
116. They said: "If thou desist not, O Noah! thou shalt be 3198 See n. 3188 above.
stoned (to death)."(3191)
132."Yea, fear Him Who has bestowed on you freely all
3191 Two other cases occur to me where prophets of Allah were threatened with that ye know.(3199)
death by stoning: one was Abraham (19:46), and the other was 'Shu'ayb (11:91). In
neither case did the threats deter them from carrying out their mission. On the 3199 The gifts are described generally, immaterial and material. "All that ye know"
contrary, the threats recoiled on those who threatened. So also did it happen in includes not only material things, but knowledge and the faculties by which
the case of Noah and the Prophet. knowledge may be used for human well-being, all that makes life beautiful and
refined. "Cattle" means wealth generally, and "sons" means population and man-
117.
He said: "O my Lord! truly my people have rejected power. "Gardens and Springs" are things that contribute to the delight and pleasure
of man.
me.
118."Judge Thou, then, between me and them openly,

133. "Freely has He bestowed on you cattle and sons,-
and deliver me and those of the Believers who are 134. "And Gardens and Springs.
with me."
135."Truly I fear for you the Penalty of a Great
119. So We delivered him and those with him, in the Ark
Day."(3200)
filled (with all creatures).(3192)
3200 "But you have misused all those gifts, and you will suffer the inevitable
3192 The story of Noah's Flood is told in 11:36-48. Here, the point emphasised in penalties for your misuse and for your ingratitude."
Noah's patience and constancy against threats, and the triumph and preservation
of Allah's truth even though the world was ranged against it.
251
136.They said: "It is the same to us whether thou 153. They said: "Thou art only one of those
admonish us or be not among (our) bewitched!(3206)
Admonishers!(3201) 3206 They think he is talking like a madman, and they say so.
3201 "We are not going to attend to you whether you preach to us or not." The
construction of the second clause, "or be not among our admonishers" is a rapier 154. "Thou art no more than a mortal like us: then bring
cut at Hud, as if they had said: "Oh yes! we have heard plenty of admonishers like us a Sign, if thou tellest the truth!"
you!" See the next verse.
137."This is no other than a customary device of the

155. He said: "Here is a she-camel: she has(3207) a right
of watering, and ye have a right of watering,
ancients,(3202)
(severally) on a day appointed.
3202 They said, as many of our modern enemies of religion say, "you are only
3207 For this she-camel, see n. 1044 to 7:73. The she-camel was to be a Sign and
reviving an ancient superstition, a dope of the crowd; there is no such thing as a
Hereafter, or the sort of punishments you announce!" a test case. Would they respect her rights of watering (and pasturage)?
138."And we are not the ones to receive Pains and 156."Touch her not with harm, lest the Penalty of a
Penalties!" Great Day seize you."
139. So they rejected him, and We destroyed them. Verily 157.But they ham-strung her: then did they become full
in this is a Sign: but most of them do not believe. of regrets.(3208)
3208 Their regrets were too late. They had themselves asked for a Sign. The Sign
140. And verily thy Lord is He, the Exalted in Might, Most had been given them in the she-camel, which their prophet Salih had put forward
Merciful. as a test case. Would they, through that symbol, respect the law of equity by which
all people had rights in water and in the gifts of nature? They refused to respect
that law, and committed sacrilege by deliberately killing the she-camel. They
141. The Thamud (people) rejected(3203) the themselves came to an evil end.
messengers.
3203 For the Thamud people see n. 1043 to 7:73. They were great builders in 158. But the Penalty seized them. Verily in this is a Sign:
stone and a people with agricultural wealth, but they were an exclusive people and but most of them do not believe.
oppressed the poor. The point emphasised here is: "How long will your wealth
last, especially if you depress your own people and dishonour Allah's Signs by 159. And verily thy Lord is He, the Exalted in Might, Most
sacrilege?" The inscriptions on Thamud remains of rock-cut buildings in Al Hijr
are described in Appendix VII at the end of this Surah. Merciful.
142.Behold, their brother Salih said to them: "Will you 160. The people of Lut rejected(3209) the messengers.
not fear ((Allah))? 3209 The story of Lut ( Lot ) will be found in 7:80-84: see n. 1049. Here the point
is that the people of the Cities of the Plain were shamelessly addicted to vice
143. "I am to you a messenger worthy of all trust. against nature, and Lut's warning only exasperated them, until they were destroyed
by a shower of brimstone.
144. "So fear Allah, and obey me.
161.Behold, their brother Lut said to them: "Will ye not
145. "No reward do I ask of you for it: my reward is only fear ((Allah))?
from the Lord of the Worlds.
162. "I am to you a messenger worthy of all trust.
146. "Will ye be left secure, in (the enjoyment of) all that
ye have here?-
163. "So fear Allah and obey me.
147. "Gardens and Springs, 164. "No reward do I ask of you for it: my reward is only
from the lord of the Worlds.
148."And corn-fields and date-palms with spathes near
breaking(3204) (with the weight of fruit)?
165.
"Of all the creatures in the world, will ye approach
males,
3204 The date palm flowers on a long spathe: when the flowers develop into fruit,
the heavy ones hang with the load of fruit. Thamud evidently were proud of their 166. "And leave those whom Allah has created for you to
skill in producing corn and fruit and in hewing fine dwellings out of rocks, like the
later dwellings of Roman times in the town of Petra . be your mates? Nay, ye are a people transgressing (all
limits)!"
149. "And ye carve houses out of (rocky) mountains with
great skill.
167.They said: "If thou desist not, O Lut! thou wilt
assuredly be cast out!"(3210)
150. "But fear Allah and obey me; 3210 Their threat to cast him out has a grim significance in what actually
happened. They were destroyed where they were, and he was glad to escape the
151. "And follow not the bidding of those who are dreadful Punishment according to the warning he had received.
extravagant,-(3205)
168. He said: "I do detest(3211) your doings."
3205 They are told: "All your skill is very well; but cultivate virtue and do not
follow the ways of those who put forward extravagant claims for men's powers and 3211 He was only among them from a stern sense of duty. The whole atmosphere
material resources, or who lead lives of extravagance in luxury and self-indulgence; there was detestable to him, and he was glad to escape when duty no longer
that makes mischief: but the door to repentance is open: will you repent?" demanded his presence there. He prayed for deliverance from such surroundings.
152. "Who make mischief in the land, and mend not 169. "O my Lord! deliver me and my family from such
(their ways)." things as they do!"
170. So We delivered him and his family,- all
252
171. Except an old woman(3212) who lingered behind. 189. But they rejected him. Then the punishment of a day
3212 This was Lut's wife, who lingered behind and was among those who
of overshadowing gloom(3220) seized them, and that
perished. See n. 1051 to 7:83. was the Penalty of a Great Day.(3221)
3220 Perhaps a shower of ashes and cinders accompanying a volcanic eruption. If
172. But the rest We destroyed utterly. these people were the same as the Midianites, there was also an earthquake. See
7:91 and n. 1063.
173. We rained down on them a shower (of
3221 It must have been a terrible day of wholesale destruction-earthquake,
brimstone):(3213) and evil was the shower on those volcanic eruption, lava, cinders and ashes and rumbling noises to frighten those
who were admonished (but heeded not)! whose death was not instantaneous.
3213 See n. 1052 to 7:84.
190.Verily in that is a Sign: but most of them do not
174.Verily in this is a Sign: but most of them do not believe.
believe.
191. And verily thy Lord is He, the Exalted in Might, Most
175. And verily thy Lord is He, the Exalted in Might Most Merciful.(3222)
Merciful. 3222 See above, n. 3193 to 26:121.
176.The Companions of the Wood(3214) rejected the 192.Verily this is a Revelation(3223) from the Lord of
messengers. the Worlds:
3214 See n. 2000 to 15:78. 3223 The hostile reception of some of the previous Messengers having been
mentioned, the special characteristics of the Qur'an are now referred to, to show
177.Behold, Shuáyb(3215) said to them: "Will ye not (1) that it is true, and (2) that its rejection by the Makkan Pagans was of a piece
with the previous experience in the history of man: vested interests resist Truth,
fear ((Allah))? but it conquers.
3215 For Shu'ayb see n. 1054 to 7:85.
193.With it came down the spirit of Faith and Truth-
178. "I am to you a messenger worthy of all trust. (3224)
3224 Al Ruh al Amin, the epithet of Gabriel, who came with the inspired
179. "So fear Allah and obey me. Messages to the Holy Prophet, is difficult to render in a single epithet in
translation. In n. 3187 to 26:107 I have described some of the various shades of
180. "No reward do I ask of you for it: my reward is only meaning attached to the adjective Amin as applied to a Prophet. A further
from the Lord of the Worlds. signification as attached to the Spirit of Inspiration is that it is the very
quintessence of Faith and Truth, unlike the lying spirits which delude men with
falsehood. On the whole, I think, "the Spirit of Faith and Truth" will best represent
181."Give just measure,(3216) and cause no loss (to the original here.
others by fraud).
3216 They were a commercial people, but they were given to fraud, injustice, and 194.To thy heart and mind,(3225) that thou mayest
wrongful mischief (by intermeddling with others). They are asked to fear Allah admonish.
and follow His ways: it is He Who also created their predecessors among
mankind, who never prospered by fraud and violent wrongdoing, but only justice 3225 Qalb (Heart) signifies not only the seat of the affections, but also the seat of
and fair dealing. the memory and understanding. The process of inspiration is indicated by the
impression of the divine Message on the inspired one's heart, memory, and
understanding, from which it was promulgated in human speech to the world. In
182. "And weigh with scales true and upright. this case the human speech was the perspicuous Arabic tongue, which would be
plainly intelligible to the audience who would immediately hear it and be through
183."And withhold not things justly due to men, nor do them transmitted to all the world.
evil in the land, working mischief.
195. In the perspicuous Arabic tongue.
184."And fear Him Who created you and (who created)
the generations before (you)" 196.Without doubt it is (announced) in the mystic
Books(3226) of former peoples.
185. They said: "Thou art only one of those bewitched! 3226 The word Zubur, used here, is plural of Zabur, which is mentioned in the
Qur'an as the Book revealed to the Prophet Dawud. It has also been used in the
186. "Thou art no more than a mortal like us, and indeed Qur'an in the generic sense of "Book" (54:52). Here the word refers to the earlier
we think thou art a liar!(3217) Revelations. (Eds.). (Cf. n. 2759).
3217 They deny that he is a prophet or that they are doing wrong, or that any
former generations behaved differently. They think they are the true exponents of
197.Is it not a Sign to them that the Learned of the
human nature, and that such as he-idealists-are mere madmen. Children of Israel knew it (as true)?(3227)
3227 Many of the Jewish Doctors recognised the Prophet's Message as a Message
187."Now cause a piece of the sky to fall on us, if thou from Allah, e.g., 'Abdullah ibn Salam and Mukhayriq. The latter was a man of
art truthful!"(3218) property, which he left for Islam. (There were also Christian monks and learned
men who recognised the Prophet's mission.)
3218 'If you really claim any real contact with Allah, let us see if you can bring
down a piece of the sky to fall on us!' (Cf. 52:44).
198. Had We revealed it to any of the non-Arabs,
188. He said: "My Lord knows best what ye do."(3219) 199.And had he recited it to them, they would not have
3219 The challenge to bring down a piece of the sky was merely empty bravado, believed in it.(3228)
on the part of those who had called him a liar. But S hu'ayb does not insult them.
He merely says: "Allah is the best judge of your conduct: what more can I say?" 3228 The turn of Arabia having come for receiving Allah's Revelation, as was
And Allah did punish them. foretold in previous Revelations, it was inevitable that it should be in the Arab
tongue through the mouth of an Arab. Otherwise it would have been
253
unintelligible, and the Arabs could not have received the Faith and become the
vehicles for its promulgation as actually happened in history.
215. And lower thy wing(3233) to the Believers who
follow thee.
200.Thus have We caused it to enter the hearts of the 3233 That is, be kind, gentle, and considerate with them, as a highflying bird is
Sinners.(3229) when she lowers her wing to her offspring. Cf. 17:24 and n. 2205, and 15:88 and
n. 2011.
3229 "Thus" I think means through the medium of the Arabic language and the
Arab people. The Qur'an penetrated through their language and their hearts. If
the hardhearted among them did not believe, they will see when the Penalty
216. Then if they disobey thee, say: "I am free (of
comes, how grievous a mistake they made. For the Penalty must come; even when responsibility) for what ye do!"(3234)
they least expected it. They will be caught saying or thinking, "There is plenty of
time; we can get another respite," when already it will have become too late for 3234 "Disobey thee" implied that they did something wrong, for the Prophet
them to turn over a new leaf. commanded what was right and forbade what was wrong. If, then, any of his flock
did wrong the responsibility was not his, for he, like a good shepherd, tried to
keep them right. What was he then to do? He would continue his teaching. But if
201. They will not believe in it until they see the grievous any of them went so far wrong as to try to injure their own Teacher, Leader and
Penalty; guide, there was nothing for him to fear. His trust was only in Allah and Allah sees
and appraises all men's actions at their true worth.
202.But the (Penalty) will come to them of a sudden,
while they perceive it not; 217.And put thy trust on the Exalted in Might, the
Merciful,-
203. Then they will say: "Shall we be respited?"
218. Who seeth thee standing forth (in prayer),
204.Do they then ask for Our Penalty to be hastened
on?(3230) 219.And thy movements among those who prostrate
themselves.(3235)
3230 While some sinners out of negligence postpone the day of repentance till it
is too late, others more bold actually ask out of bravado that Allah's Punishment 3235 Literally, the standing and prostration are postures of Muslim prayer: the
should be brought down on them at once, as they do not believe in Allah or His Holy Prophet was equally earnest, sincere, and zealous in prayer for himself and
Punishment! The answer to them is: It will come soon enough-too soon, they will for all his people. The Prophet's behaviour was exemplary in all the turns of
think, when it comes! Cf. 22:47 and notes, 37:176, and 38:16. fortune, and however foolish men may cavil, his purity and uprightness are fully
known to Allah. (R).
205. Seestthou? If We do let them enjoy (this life) for a
few years, 220. For it is He Who heareth and knoweth all things.
206. Yet there comes to them at length the (Punishment) 221.Shall I inform you, (O people!), on whom it is that
which they were promised! the evil ones descend?(3236)
3236
3236 To people who maliciously suggested that the Prophet was possessed or
207. It will profit them not that they enjoyed (this life)! inspired by evil spirits (26:210 above) the reply had already been made, but it is
now declared that the suggestion is itself the work of Evil. Behind such suggestions
208.Never did We destroy a population, but had its are lying and wickedness, or at best same half-truths caught up in hearsay and
warners - twisted so as to show Allah in an evil light.
209. By way of reminder; and We never are 222. They descend on every lying, wicked person,
unjust.(3231)
223.
(Into whose ears) they pour hearsay vanities, and
3231 Allah will grant much respite to sinners, for He is Most Gracious and most of them are liars.
Merciful. But all this respite will profit them nothing if they are merely immersed
in the vanities of this world. Again and again, in spite of their rebellion and their
rejection, does Allah send warnings and warners before the final Punishment of
224.
And the Poets,-(3237) It is those straying in Evil,
Justice. For Allah knows human weakness, and He will never be unjust in the who follow them:
least.
3237 The Poets: to be read along with the exceptions mentioned in verse 227
below. Poetry and other arts are not in themselves evil, but may, on the contrary,
210. No evil ones have brought(3232) down this be used in the service of religion and righteousness. But there is a danger that they
(Revelation): may, be prostituted for base purposes. If they are insincere ("they say what they do
not") or are divorced from actual life or its goodness or its serious purpose, they
3232 When anything extraordinary happens, there are always people desirous of may become instruments of evil or futility. They then wander about without any
putting the worst construction on it, and saying that it is the work of the evil ones, set purpose, and seek the depths (valleys) of human folly rather than the heights of
the devils. So when the Qur'an came with its Message in wondrous Arabic, its divine light.
enemies could only account for its power by attributing it to evil spirits! Such a
beneficent message can never suit the purposes of the evil ones, nor would it be in
their power to produce it. In fact Good and Evil are poles asunder, and Evil
225. Seest thou not that they wander distracted in every
cannot even hear words of Good, of tender Pity for sinners and Forgiveness for valley?-
the penitent!
226. And that they say what they practise not?-
211.It would neither suit them nor would they be able
(to produce it). 227. Except those who believe,(3238) work
righteousness, engage much in the remembrance of
212.Indeed they have been removed far from even (a Allah, and defend themselves only after they are
chance of) hearing it. unjustly attacked. And soon will the unjust(3239)
assailants know what vicissitudes their affairs will
213. So call not on any other god with Allah, or thou wilt take!
be among those under the Penalty.
3238 Poetry and the fine arts which are to be commended are those which
emanate from minds steeped in the Faith, which try to carry out in life the fine
214. And admonish thy nearest kinsmen, sentiments they express in their artistic work, aim at the glory of Allah rather than
at self-glorification or the fulsome praise of men with feet of clay, and do not (as in
Jihad) attack anything except aggressive evil. In this sense a perfect artist should be
254
a perfect man. Perfection may not be attainable in this life, but it should be the latter had the honour of being one of the seven whose poems were selected for
aim of every man, and especially of one who wishes to become a supreme artist, "hanging" (the Mu'allaqat) in the Days of Ignorance.
not only in technique but in spirit and essentials. Among the commendable poets
contemporary with the Holy Prophet may be mentioned Hassan and Labid: the 3239 These were the scurrilous rhymsters, who were doomed to come to an evil
end.
27. Al Naml (The Ants)

In the name of Allah, Most 8. But when he came to the (fire), a voice was heard:
Gracious, Most Merciful. "Blessed are those(3245) in the fire and those around:
and glory to Allah, the Lord of the worlds.
3245 Those: in the original the pronoun is in the singular, "man", which is often
1. Ta Sin.(3240) These are verses of the Qurán,-a book used with a plural meaning. The Commentators usually construe it to mean that
this was not a physical fire, but it was the glory of the Angels, a reflection of the
that makes (things) clear; Glory of Allah. Hence the exclamation at the end of the verse.
3240 Seen. 3137 to 26:1.
9. "O Moses! verily, I am Allah, the exalted in might, the
2. A guide: and glad tidings for the believers,-(3241) wise!....
3241 Revelation is here presented in three aspects: (1) it explains things, the 10. "Now do thou throw thy rod!"(3246) But when he
attributes of Allah, our own position, and the spiritual world around; (2) it directs
us to right conduct and keeps us from evil; and (3) to those who have Faith and saw it moving (of its own accord)as if it had been a
accept its guidance, it gives the good news of forgiveness, purification, and the snake, he turned back in retreat, and retraced not his
achievement of salvation. (R). steps: "O Moses!" (it was said), "Fear not: truly, in My
presence, those called as messengers have no fear,-
3. Those who establish regular prayers and give in (3247)
regular charity, and also have (full) assurance of the
3246 Moses was now transported into an entirely new world. What he had taken
hereafter.
to be an ordinary fire was a dream of the spiritual world-rays from the angels of
light. The desert in which he had been was the lower life stripped of its
4. As to those who believe not in the Hereafter, We have ornaments, leading to the divine light of Sinai. Through that Light he heard the
made their deeds pleasing(3242) in their eyes; and so Voice of the Source of Wisdom and Power. His own rod or staff was no longer
they wander about in distraction. the dead piece of wood that had hitherto supported him. It became instinct with
life, a life that moved, and had the power of offence and defence in it, as all living
3242 Those who reject Allah and follow Evil have a good conceit of themselves. Good must have in its fight with Evil. His own transformation is described in the
Their deeds are pleasing to no one else. As they have rejected Allah's guidance, next note.
they are allowed to embrace their own self-conceit, and given further respite for
repentance. But they follow their own whims and wander about in distraction, as 3247 In this great, new, wonderful world, that was opening out to Moses, he had
they have no standards such as guide the godly. to get his vision adjusted to his new surroundings, as an ordinary man has to adjust
his sight before he can see into any very strong light that is new to him. The staff
which had become alive as a snake frightened him: yet it was to be his own
5. Such are they for whom a grievous Penalty is instrument of work in his new mission. All fear was to be cast out of his mind, as
(waiting); and in the Hereafter theirs will be the befitted a man chosen by Allah.
greatest loss.(3243)
3243 The account will then be made up, and they will be found to be terribly in
11. "But if any have done wrong and have thereafter
loss. They will be the worst in loss, for all their self-complacency. substituted good to take the place of evil,(3248) truly,
I am Oft-Forgiving, Most Merciful.
6. As to thee, the Qurán is bestowed upon thee from 3248 His slaying the Egyptian (n. 3146 to 26:14), however defensible from certain
the presence of one who is wise and all-knowing. aspects, was yet something from his past that had to be washed off, and Allah, Oft-
Forgiving, Most Merciful, did it out of His abounding Grace. Nay, more; he was
7. Behold! Moses said(3244) to his family: "I perceive a given a pure, Radiant Hand, as a Sign of his personal transformation, as stated in
fire; soon will I bring you from there some the next verse.
information, or I will bring you a burning brand to
light our fuel, that ye may warn yourselves.
12. "Now put thy hand into thy bosom, and it will come
forth white without stain(3249) (or harm): (these
3244 Cf. 20:9-24. Both there and here there is a reference to the dawn of are) among the nine Signs (thou wilt take)(3250) to
Revelation in the heart of Moses. The points there emphasised will be found in
Pharaoh and his people: for they are a people
the notes to that passage. Here the emphasis is on the wonderful nature of the
Fire and the wonderful way in which Moses was transformed at the touch of rebellious in transgression."
spiritual Light. He was travelling in the Sinai desert with his family. Seeking 3249 Cf. 20:22 - There the expression is: "Draw thy hand close to thy side." As far
ordinary light, he came upon a Light which took him to the highest mysteries of as the physical act is concerned, the expressions there and here mean the same
Allah. No doubt all his inner history had prepared him for his great destiny. It is thing. Moses had a loose-fitting robe. If he put his hand within the folds of the
the inner history that matters, and not the place of the position of a man in the robe, it would go to his bosom on the side of his body opposite to that from which
eyes of his ordinary fellows. the hand came: i.e., if it was his right hand it would go to the left side of his
255
bosom. But the difference of expression has little spiritual significance. The habitations, lest Solomon and his hosts crush you
bosom here stands for his innermost being, which was being so transformed with
(under foot) without knowing it."(3258)
divine light as to lend the radiance to his hand also, his instrument of action. The
hand comes out white and radiant without a stain. Ordinarily if the skin becomes 3258 This verse and the next, read together, suggest the symbolical meaning as
white it is a sign of disease or leprosy. Here it was the opposite. It was a sign of predominant. The ant, to outward appearances, is a very small and humble
radiance and glory from the higher Light. creature. In the great pomp and circumstances of the world, it may be neglected
or even trampled on by a people who mean it no harm. Yet, by its wisdom, it
3250 The nine Signs: see n. 1091 to 7:133. carries on its own life within its own sphere ("habitations") unmolested, and makes
a useful contribution to the economy of the world. So there is room for the
13. But when Our Signs came to them, that should humblest people in the spiritual world.
have(3251) opened their eyes, they said: "This is
sorcery manifest!" 19. So he smiled, amused at her speech; and he said: "O
3251 The Signs should have clearly opened the eyes of any persons who honestly
my Lord! so order me that I may be grateful for Thy
examined them and thought about them. Those who rejected them were perverse favours, which thou hast bestowed on me and(3259)
and were going against their own light and inner conviction. That was the on my parents, and that I may work the righteousness
aggravating feature of their sin. that will please Thee:(3260) And admit me, by Thy
Grace, to the ranks of Thy righteous Servants."(3261)
14. And they rejected those Signs in iniquity and
3259 The counterpart to the position of the humble ant is the position of a great
arrogance, though their souls were convinced thereof: king like Solomon, He prays that his power and wisdom and other gifts may be
so see what was the end of those who acted corruptly! used for righteousness and for the benefit of all around him. The ant being in his
thoughts, we may suppose that he means particularly in his prayer that he may not
15. We gave (in the past) knowledge to David and even unwittingly tread on humble beings in his preoccupation with the great things
Solomon:(3252) And they both said: "Praise be to of the world.
Allah, Who has favoured us above many of his 3260 The righteousness which pleases the world is often very different from the
servants who believe!"(3253) righteousness which pleases Allah. Solomon prays that he may always take Allah's
Will as his standard, rather than the standards of men.
3252 Cf. 21:78-82. "Knowledge" means such knowledge as leads up to the higher
things in life, the Wisdom that was shown in their decisions and judgements, and 3261 In the Kingdom of Allah , righteousness is the badge of citizenship. And
the understanding that enabled them to fulfil their mission in life. They were both although there are great and noble grades (see n. 586 to 4:69), the base of that
just men and prophets of Allah. The Bible, as we have it, is inconsistent: on the citizenship is the universal brotherhood of righteousness. The greatest in that
one hand it calls David "a man after God's own heart" (I Samuel, 13:14and Acts Kingdom are glad and proud to pray for that essential badge.
13:22); and the Christians acclaim Christ as a son of David; but on the other hand,
horrible crimes are ascribed to him, which, if he had committed them, would
make him a monster of cruelty and injustice. About Solomon, too, while he is
20. And he took a muster of the Birds; and he said: "Why
described as a glorious king, there are stories of his lapses into sin and idolatry. is it I see not the Hoopoe? Or is he among the
The Muslim teaching considers them both to be men of piety and wisdom, and absentees?(3262)
high in spiritual knowledge.
3262 Solomon was no idle or easy-going king. He kept all his organisation strictly
3253 They ascribed, as was proper, their knowledge, wisdom, and power to the up to the mark, both his armies literally and his forces (metaphorically). His most
only true Source of all , Allah. mobile arm was the Birds, who were light on the wing and flew and saw everything
like efficient scouts. One day he missed the Hoopoe in his muster. The hoopoe is
a light, graceful creature, with elegant plumage of many colours, and a beautiful
16. And Solomon was David´s heir.(3254) He said: "O ye yellow crest on his head, which entitles him to be called a royal bird.
people! We have been taught the speech(3255) of
birds, and on us has been bestowed (a little) of all 21. "I will certainly punish him with a severe penalty, or
things: this is indeed Grace manifest (from execute him, unless he bring me a clear reason (for
Allah.)"(3256) absence)."
3254 The point is that Solomon not only inherited his father's kingdom but his
spiritual insight and the prophetic office, which do not necessarily go from father 22.But the Hoopoe tarried not far: he (came up and)
to son. said: "I have compassed (territory) which thou hast
3255 Speech of Birds. The spoken word in human speech is different from the not compassed, and I have come to thee from
means of communication which birds and animals have between each other. But Saba'(3263) with tidings true.
no man can doubt that they have means of communication with each other, if he
only observes the orderly flight of migratory birds or the regulated behaviour of 3263 Saba ' may reasonably be identified as the Biblical Sheba, (1 Kings 10:1-10).
ants, bees, and other creatures who live in communities. The wisdom of Solomon It is further referred to in the Surah called after its name: 34:15-20. It was a city in
and others like him (he speaks of "we") consisted in understanding these things-in Yemen, said to have been three days journey (say 50 miles) from the city of San'a'.
the animal world and in the lower fringes of human intelligence. A (recent) German explorer, Dr. Ham Helfritz, claims to have located it in what is
now Hadramawt territory. The famous dam of Ma'rib made the country very
3256 A little of all things: Solomon was a king of power and authority; outside his prosperous, and enabled it to attain a high degree of civilisation ("provided with
kingdom he had influence among many neighbouring peoples: he had knowledge every requisite" in the next verse). The Queen of Sheba therefore rightly held up
of birds, and beasts and plants: he was just and wise, and understood men: and her head high until she saw the glories of Solomon.
above all, he had spiritual insight, which brought him near to Allah. Thus he had
something of all kinds of desirable gifts. And with true gratitude he referred them 23. "I found (there) a woman(3264) ruling over them
to Allah, the Giver of all gifts.
and provided(3265) with every requisite; and she has
a magnificent throne.
17. And before Solomon were marshalled his hosts,- of
Jinns and men and birds, and they were all kept in 3264 The Queen of Sheba (by name Bilqis in Arabian tradition) came apparently
order and ranks.(3257) from Yemen , but she had affinities with Abyssinia and possibly ruled over
Abyssinia also. The (Habashah) tribe (after whom Abyssinia was named) came
3257 Besides the literal meaning, there are two symbolical meanings. (1) All his from Yemen . Between the southern coast of Yemen and the northeastern coast
subjects of varying grades of intelligence, taste, and civilisation, were kept in due of Abyssinia there are only the Straits of Bab al Mandab, barely twenty miles
order and cooperation by his discipline, justice, and good government. (2) The across. In the 10th or 11 century B.C. there were frequent invasions of Abyssinia
gifts of various kinds, which he possessed (see last note), he used in proper order from Arabia , and Solomon's reign of 40 years is usually synchronised with B.C.
and coordination, as they were a well disciplined army, thus getting the best 992 to 952. The Sabaean and Himyarite alphabets in which we find the south
possible results from them. Arabian pre-Islamic inscriptions, passed into Ethiopic, the language of Abyssinia .
The Abyssinians possess a traditional history called "The Book of the Glory of
18. At length, when they came to a (lowly) valley of ants, Kings" ( Kebra Negast). which has been translated from Ethiopic into English by
one of the ants said: "O ye ants, get into your
256
Sir E.A. Wallis Budge (Oxford. 1932). It gives an account of the Queen of Sheba
and her only son Menyelek I, as founders of the Abyssinian dynasty. (R).
33.They said: "We are endued with strength, and given
to vehement war: but the command is with thee; so
3265 Provided with every requisite: I take this to refer not only to the abundance consider what thou wilt command."
of spices and gems and gold in her country, but to sciences and arts, and perhaps
the spiritual possibilities which made her accept the religion of Unity and Truth
(27:44).
34.She said: "Kings, when they(3271) enter a country,
despoil it, and make the noblest of its people its
24. "I found her and her people worshipping the sun meanest thus do they behave.
besides Allah:(3266) Satan has made their deeds 3271 The character of Queen Bilqis, as disclosed here, is that of a ruler enjoying
seem pleasing in their eyes, and has kept them away great wealth and dignity, and the full confidence of her subjects. She does nothing
from the Path,- so they receive no guidance,- without consulting her Council, and her Council are ready to carry out her
commands in all things. Her people are manly, loyal, and contented, and ready to
3266 The ancient religions of the people of Saba ' (the Himyar or Sabaeans) take the field against any enemy in their country. But their queen is prudent in
consisted in the worship of the heavenly bodies, the sun, the planets, and the stars. policy, and is not willing to embroil her country in war. She has the discrimination
Possibly the cult was connected with that of Chaldea , the homeland of Abraham: to see that Solomon is not like ordinary kings who conquer by violence. Perhaps
see 6:75-79 and notes thereon. Yemen had easy access to Mesopotamia and the in her heart she has a ray of divine light already, though her people are yet Pagans.
Persian Gulf by way of the sea, as well as with Abyssinia . That accounts for the She wishes to carry her people with her in whatever she does, because she is as
Christians of Najran and the Jewish dynasty of kings (e.g., Dhu Nuwas, d. 525 loyal to them as they are to her. An exchange of presents would probably establish
A.C.) who persecuted them in the century before Islam-also for the Christian better relations between the two kingdoms. And perhaps she anticipates some
Abyssinian Governor Abrahah and his discomfiture in the year of the Prophet's spiritual understanding also, a hope which was afterwards realised. InBilqis we
birth (S. 105), say 570 AC. Jewish-Christian influences were powerful in Arabia in have a picture of womanhood, gentle, prudent, and able to tame the wilder
the sixth century of the Christian era. passions of her subjects. (R).
The religion of these Sabaeans (written in Arabic with a Sin) should not be
confounded with that of the Sabians (with a Sad), as to whom see n. 76 to 2:62. 35. "But I am going to send him a present, and (wait) to
see with what (answer) return (my) ambassadors."
25."(Kept them away from the Path), that they should
not worship Allah, Who brings to light(3267) what is 36. Now when (the embassy) came to Solomon, he said:
hidden in the heavens and the earth, and knows what "Will ye give me abundance in wealth? But that which
ye hide and what ye reveal. Allah has given me is better than that which He has
given you! Nay it is ye who rejoice in your gift!(3272)
3267 The false worship of the Sabaeans is here exposed in three ways: (1) that
they were self-satisfied with their own human achievements, instead of looking up 3272 Poor Bilqis! she thought she had arranged with womanly tact to conciliate
to Allah; and (2) that the light of the heavenly bodies which they worshipped was Solomon, and at the same time pacify her warlike subjects! But the effect of the
only dependent on the true Light of Allah, which extends over heaven and earth; embassy with presents was the very opposite. Solomon took it as an insult that she
the Creator should be worshipped rather than His Creation; and (3) Allah knows should send her presents instead of her submission to the true Religion! He flung
the hidden secrets of men's minds as well as the objects which they openly profess: back the presents at her, as much as to say, "Let these baubles delight your own
are false worshippers really only worshipping their own selves or the "sins they hearts! Allah has blessed me with plenty of worldly goods, and something infinitely
have a mind to" and are therefore afraid to go to Allah, Who knows all? better, viz.: His Light and Guidance! Why do you say nothing about that? Will
you only understand the argument of armies and violence?" Or perhaps his
26. "(Allah)!- there is no god but He!- Lord of the speech was only meant for the Sabaean crowd. For when she actually came, he
treated her kindly, and she accepted the religion of Unity.
Throne(3268) Supreme!"
3268 The messenger (Hoopoe) is a pious bird, as befits a messenger of Solomon. 37. "Go back to them, and be sure we shall come to them
After mentioning the false worship of the Sabaeans, he pronounces the Creed of with such hosts as they will never be able to meet: We
Unity, and emphasises Allah's attribute as Lord of the Throne of Glory supreme, shall expel them from there in disgrace, and they will
in order to make it clear that whatever may be the magnificence of a human
throne such as he has described (in verse 25), he is not in any way misled from his feel humbled (indeed)."
loyalty to Solomon, the exponent of the true Religion of Liberty.
38.He said (to his own men): "Ye chiefs! which of you
27.(Solomon) said: "Soon shall we see whether thou can bring me her throne(3273) before they come to
hast told the truth or lied!(3269) me in submission?"
3269 Solomon does not doubt his messenger's pleas that he has scouted a new 3273 The throne is symbolical of power and dignity. So far her throne was based
country, but wants to test whether he has loosened the rein of imagination in on material wealth: Solomon is going to alter it to a basis of Faith and the Religion
describing its splendours or its worship. of Unity.
28."Go thou, with this letter of mine, and deliver it to 39.Said an Ífrit,(3274) of the Jinns: "I will bring it to
them: then draw back from them, and (wait to) see thee before thou rise from thy council: indeed I have
what answer they return"... full strength for the purpose, and may be trusted."
3274 'Ifrit: a large, powerful jinn, reputed to be crafty: hence he is anxious to be
29. (The queen) said: "Ye chiefs! here is delivered to me recognised as one that "could be trusted".
- a letter worthy of respect.
40.Said one who had knowledge(3275) of the Book: "I
30."It is from Solomon, and is (as follows): Ín the will bring it to thee within the twinkling of an eye!"
name(3270) of Allah, Most Gracious, Most Merciful: Then when (Solomon) saw it placed firmly before him,
3270 Solomon expressly begins his letter with the formula of the true and he said: "This is by the Grace of my Lord!-(3276) to
universal Religion of Unity, and he invites to the true Faith the new people with test me whether I am grateful or ungrateful! and if
whom he establishes honourable relations, not for worldly conquest but for the any is grateful, truly his gratitude is (a gain) for his
spreading of the Light of Allah. own soul; but if any is ungrateful, truly my Lord is
Free of all Needs, Supreme in Honour !"(3277)
31."´Be ye not arrogant against me, but come to me in
submission (to the true Religion).´" 3275 The symbolic meaning still continues. The big 'Ifrit had boasted of his brute
strength, and his reliability. But this is not enough to transform a power (throne)
based on materialism into one based on inward knowledge, knowledge of the
32. She said: "Ye chiefs! advise me in (this) my affair: no heart and spirit, the sort of knowledge that comes from the Book of the Grace of
affair have I decided except in your presence." Allah, the spirit of truth and benevolence which is the invisible magic of Prophets
257
of Allah. Even if worldly power and common honesty may be able to effect some positions and mistakes. But a gentle leader points out the truth. Instead of
good, it will take a comparatively long time, while the magic of spiritual love acts resenting it, the new entrant is grateful, acknowledges her own mistake freely and
instantaneously. Solomon was thankful to Allah for he had men endowed with frankly, and heartily joins with the Teacher in the worship of Allah, the Source of
such power, and he had the throne of Bilqis transported to his Court and all truth and knowledge.
transformed as he desired, without Bilqis even knowing it. (R).
3276 If Solomon had been ungrateful to Allah, i.e., if he had worked for his own
45. We sent (aforetime), to the Thamud, their
selfish or worldly ends, he could have used the brute strength of the "Ifrit to add to brother(3283) Salih, saying, "Serve Allah.: But behold,
his worldly strength and glory. Instead, he uses the higher magic of the Book-or they became two factions quarrelling with each other.
the Spirit-to transform the throne of Bilqis for her highest good, which means also
the highest good for her subjects, by the divine Light. He had the two alternatives, 3283
3283 The main story of Thamud, who were broken into two factions, the rich
and he chooses the better, and he thus shows his gratitude to Allah for the Grace oppressing the poor and keeping them out of the good things of life and the test
He had given him. case of the She-camel, will be found in 26:141-159 and the notes thereon. The
point here is the secret plot of the nine men against the Prophet of Allah, whose
3277 Man's gratitude to Allah is not a thing that benefits Allah, for Allah is high teaching, they thought, brought them ill-luck; but what they called ill-luck was the
above all needs; it benefits a man's soul and gives him higher rank in the spiritual just punishment from Allah for their own ill-deeds. Their plot was foiled, and the
world. Per contra, man's ingratitude will not detract from Allah's Glory and whole community, which was involved in evil, was destroyed. (R).
Honour or the value of Allah's generous gifts to man: for Allah as supreme in
honour, glory and generosity. Karim in Arabic involved all three significations. 46.He said: "O my people! why ask ye to hasten on the
evil in preference to the good?(3284) If only ye ask
41. He said: "Transform her throne out of all recognition
Allah for forgiveness, ye may hope to receive mercy.
by her: let us see whether she is guided (to the
truth)(3278) or is one of those who receive no 3284 Cf. 13:6. The evildoers were really hastening on their own punishment by
their feuds against the poor. The advocates of justice were not bringing ill-luck to
guidance."
them. They were showing the way to ward it off. Their own injustice was bringing
3278 The throne having been transformed, it will be a test to see whether BilqTs on them disaster.
recognises it as her own and accepts it of her own free will as her own, or rejects it
as something alien to her, something she will not accommodate herself to. So in 47. They said: "Ill omen do we augur from thee and
our life. We get used to certain habits and customs and certain ways of thought.
those that are with thee". He said: "Your ill omen is
Allah's message comes to transform us and set us on a different kind of throne,
with our own active and willing consent. If we are wise, we feel honoured and with Allah. yea, ye are a people under trial."(3285)
grateful- If we are "obstinately rebellious", we reject it as not our own, and pine for 3285 All evil unpunished is not evil condoned, but evil given a chance for reform.
the old slavery, as the Israelites pined for Egypt when they were under Allah's They are on trial, by the mercy of Allah. What they call "ill omen" is really the just
guidance in the wilderness. punishment for their ill-deeds, and that punishment rests with Allah. (Cf. 36:18-
19).
42. So when she arrived, she was asked, "Is this thy
throne?" She said, "It was just like this;(3279) and 48. There were in the city nine men of a family, who
knowledge was bestowed on us in advance of this, made mischief in the land, and would not
and we have submitted to Allah (in Islam)." reform.(3286)
3279 Bilqis stands the test. She knows it was her throne, yet not exactly the same, 3286 They had made up their minds to wage a relentless war against justice. They
for it was now much better. And she is proud of her good fortune, and did not destroy justice, but justice destroyed them.
acknowledges, for herself and her people, with gratitude, the light which was given
to them by Allah, by which they recognised Allah's prophet in Solomon and 49. They said: "Swear a mutual oath by Allah that we
received the true Religion with all their will and heart and soul.
shall make a secret night attack on him and his
43. And he diverted her(3280) from the worship of people,(3287) and that we shall then say to his heir
others besides Allah. for she was (sprung) of a people (when he seeks vengeance): ´We were not present at
that had no faith. the slaughter of his people, and we are positively
telling the truth.´"
3280 Some Commentators and Translators adopt an alternative construction for
the last clause of the last verse and the first clause of this verse. They understand 3287 A most dastardly plot, because (1) it was to be secret, (2) by night, (3) taking
the former to be spoken by Solomon and to mean, 'we had knowledge of Allah's their victims unawares, and (4) because careful provision was made that they
Message and accepted it before her.' They understand the latter to mean, 'the should all tell lies together, saying that they knew nothing about it, in order to
worship of others besides Allah diverted her (from the true Religion).' If we accept evade the vengeance which Salih's heirs (if any were left) or his tribe might want to
the construction adopted in this Translation, the visit to Solomon confirmed the exact! And yet such were exactly the plots laid against the Holy Prophet himself.
true Faith of Bilqis and prevented her from lapsing into her ancestral false
worship. 50. They plotted and planned,(3288) but We too planned,
even while they perceived it not.
44.She was asked to enter(3281) the lofty Palace: but
3288 Cf. 3:54 . Their secret plotting is all known to Allah, but of Allah's just and
when she saw it, she thought it was a lake of water,
beneficient plans they know nothing. And the wicked must come to an evil end.
and she (tucked up her skirts), uncovering her legs.
He said: "This is but a palace paved smooth with slabs 51.Then see what was the end of their plot!- this, that
of glass." She said: "O my Lord! I have indeed We destroyed them and their people, all (of them).
wronged(3282) my soul: I do (now) submit (in
Islam), with Solomon, to the Lord of the Worlds." 52. Now such were their houses, - in utter ruin, -
3281 Bilqis, having been received with honour on her arrival, and having accepted because they practised wrongdoing. Verily in this is
the transformation of her throne, placed presumably in an outer building of the a Sign for people of knowledge.
Palace, is asked to enter the great Palace itself. Its floor was made of slabs of
smooth polished glass, that glistened like water. She thought it was water, and
tucked up her clothes to pass through it, showing her bare feet and ankles. This
53. And We saved those who believed and practised
was a very undignified position for a woman, especially one of the position of a righteousness.
Queen. Solomon immediately undeceived her, and told her the real facts, when
she felt grateful, and joined herself with Solomon in praising Allah. 54.(We also sent) Lut(3289) (as a messenger): behold,
He said to his people, "Do ye do what is shameful
3282 In symbolic language, a new entrant into the Palace of divine knowledge,
may yet carry in his mind many of the illusions of the lower world, the transparent though ye see (its iniquity)?
crystal of Truth he may yet mistake for the unstable water of worldly vanity, which 3289 The story of Lut is referred to elsewhere. The passages to which reference
soils the vestments of those who paddle in it. This leads to many undignified may be made here are: 26:160-175, and 7:80-84. But the point emphasised here is
258
that the crime of the Cities of the Plain was against their own nature, and they saw 3295 Cf. 16:15 and notes 2038 and 2039. The terra firma, the flowing water, and
its enormity, and yet they indulged in it. Can degradation go further? His wife was the cycle of water circulation-sea, vapour, clouds, rain, rivers, and sea again-all one
not apparently a Believer. Her previous sympathy with the sinful people "destined and yet all distinct, with a sort of wonderful barrier between salt water and fresh
her" (verse 57 below) to a miserable end, as she lagged behind and shared in the water: can man see all this and yet be ignorant of Allah?
destruction of her kinsfolk.
3296 Cf. 25:53 and notes 3111 and 3112.
55. Would ye really approach men in your lusts rather
than women? Nay, ye are a people (grossly)
62. Or, Who listens to the
(soul) distressed when it calls
ignorant!(3290) on Him, and Who relieves(3297) its suffering, and
makes you (mankind) inheritors of the earth?(3298)
3290 The ignorance referred to here is the spiritual ignorance, the ignorance of (Can there be another) god besides Allah. Little it is
how grossness and sins that bring shame on their own physical and moral nature
that ye heed!
are doomed to destroy them: it is their own loss. That they knew the iniquity of
their sins has already been stated in the last verse. That knowledge makes their 3297 Besides the evidence of external nature, there is still more intimate evidence
spiritual ignorance all the more culpable, just as a man consciously deceiving in man's inne r conscience and heart. Allah listens to man's cry of agony and
people by half-truths is a greater liar than a man who tells lies inadvertently. relieves his suffering, and He has given him superiority over other creation on this
earth, through his mind and soul. Is man then going to run after inferior beings
56.But his people gave no other answer but this: they and forget Allah?
said, "Drive out the followers of Lut from your city: 3298 Cf. 6:165, n. 988.
these are indeed men who want to be clean and
pure!"(3291) 63.Or, Who guides you through the depths of darkness
3291 Cf. 7:82-84. Instead of being ashamed on account of the consciousness of on land and sea, and Who sends the winds as
their own guilt, they attack the pure ones with their sarcasm, as if not they but the heralds(3299) of glad tidings, going before His Mercy?
pure ones were in the wrong, trying to set them on the right way. (Can there be another) god besides Allah.- High is
Allah above what they associate with Him!
57. But We saved him and his family, except his wife; her
3299 Cf. 25:48, n. 3104. After external nature, our attention was drawn to our
We destined to be of those who lagged behind.
inner consciousness; after that, it is drawn here to our social and collective life, in
which we use the forces of nature for international intercourse, trade, agriculture,
58. And We rained down on them a shower (of production, and economic well-being generally. In the next verse, we are asked to
brimstone): and evil was the shower on those who contemplate creation from its primeval stages, through its intermediate processes,
were admonished (but heeded not)! to the final Destiny in a new creation-a new heaven and a new earth.
59. Say: Praise be to Allah, and Peace on his 64.Or, Who originates creation, then repeats it,(3300)
servants(3292) whom He has chosen (for his and who gives you sustenance from heaven and
Message). (Who) is better?- Allah or the false gods earth?(3301) (Can there be another) god besides
they associate (with Him)? Allah. Say, "Bring forth your argument, if ye are telling
the truth!"(3302)
3292 Allah's revelation having been described as Light, Guidance, and Mercy, we
ought all to be grateful to Allah for vouchsafing His revelation. We ought also to 3300 Cf. 10:34 , and n. 1428.
appreciate the services of Allah's Messengers, who are chosen to deliver His
Message: we ought to send salutations of Peace on them, instead of plotting, as the 3301 Sustenance: of course in the spiritual as well as the material sense (Cf. n.
wicked do, for their removal or persecution, or banishment or death, for these 3412).
Prophets of Allah undergo every kind of hardship and forego every kind of
3302 All the arguments point to the Unity of Allah: there is none whatever against
advantage or pleasure in life for serving mankind. And Allah is truth and
it.
goodness, and all our fancies of false worship are falsehoods and evils. Shall we
prefer falsehood and evil to truth and goodness? (R).
65.Say: None in the heavens or on earth, except Allah,
60. Or, Who has created(3293) the heavens and the knows what is hidden:(3303) nor can they perceive
earth, and Who sends you down rain from the sky? when they shall be raised up (for Judgment).
Yea, with it We cause to grow well-planted orchards 3303 The existence of Allah is certain. But nothing else can be known with
full of beauty of delight: it is not in your power to certainty to our knowledge. He has told us of the Hereafter, and therefore we
cause the growth(3294) of the trees in them. (Can know it is true. But those who do not believe in Allah—what knowledge or
there be another) god besides Allah. Nay, they are a certainty can they have? Even when it is actually coming, they will not have the
sense to perceive it.
people who swerve from justice.
3293 The order, beauty, and grandeur of the universe are appealed to. They show 66. Still less can their knowledge comprehend the
unity of design and purpose. How can unjust, ignorant, foolish, heedless, false Hereafter: Nay, they are in doubt and uncertainty
men think of a multiplicity of gods, or of any god besides the One True God?
thereanent; nay, they are blind thereunto!(3304)
3294 To make a single seed germinate and grow into a tree is beyond man's
3304 The Unbelievers are generally materialists, who cannot go beyond the
power. When it comes to a great well-laid-out garden of beauty and delight, no evidence of their physical senses. As to a spiritual vision of the future, their
one would think it grew up of itself without a gardener's consummate art. And the physical senses would only leave them in doubt and uncertainty, while their
orchard is more than the trees in it: there is design and beauty in their rejection of the spiritual Light makes them blind altogether to the spiritual world.
arrangement; proper spaces have to be left between them for the growth of their
roots, for the aeration of the soil beneath them, and for the penetration of air and
sunlight between their branches. How can anyone then think of the wonderful 67. TheUnbelievers say: "What! when we become dust,-
universe as a whole, without thinking of the far higher Unity of Design, the we and our fathers,- shall we really be raised (from
evidence of the One True Allah? (R). the dead)?
61. Or, Who has made the earth firm to live in; made 68. "It is true we were promised this,- we and our
rivers in its midst; set thereon mountains fathers before (us): these are nothing but tales of the
immovable;(3295) and made a separating bar ancients."
between the two bodies(3296) of flowing water? (can
there be another) god besides Allah. Nay, most of 69. Say: "Go ye through the earth and see what has been
them know not. the end of those guilty (of sin)."(3305)
259
3305 Even if the Unbelievers are willing to take any mystic doctrine, they have
only to observe what has actually happened on the earth, and they will see that evil
81.Nor canst thou be a guide to the blind, (to prevent
always came to an evil end, and that Truth and righteousness ultimately won. them) from straying: only those wilt thou get to listen
who believe in Our Signs, and they will bow in Islam.
70. But grieve not over them, nor distress thyself
because of their plots.(3306) 82. And when the Word is(3312) fulfilled against them
(the unjust), we shall produce from the earth a beast
3306 Cf. 16:127, and n. 2164. The righteous need not worry over the unjust. The
plots of the unjust can never defeat or deflect the purpose of Allah.
to (face) them:(3313) He will speak to them, for that
mankind did not believe with assurance in Our Signs.
71.They also say: "When will this promise (come to 3312 The Word: the Decree or Sentence, the Decision to end the respite and
pass)? (Say) if ye are truthful." restore the true values of right and wrong in a new world: their cup of iniquity will
then have been full.
72.Say: "It may be that some of the events which ye 3313 The Beast will be one of the Signs of the Last Day to come, before the
wish to hasten on may be (close) in your present World passes away and the new World is brought into being. In symbolic
pursuit!"(3307) language it would represent gross Materialism. It will be the embodiment of fat
worldly triumph, which will appeal to a misguided and degenerate world, because
3307 The Unbelievers—or even men of halfhearted faith-may say, "Why worry such a corrupt world will have no assured belief in the Signs of Allah or in spiritual
over distant future events? Take the day as it comes!" But that is a fallacy. Light. It will itself be a Sign or Portent, closing the door of repentance. I do not
Judgement is certain, and it may be that this very hour may be the hour of doom know whether this Beast has any reference to the symbolism in chapter 12 of the
for any given individual. This is the hour of repentance and amendment. For Book of Revelation, which closes the New Testament. If taklimuhum is read
Allah wishes well to all mankind in spite of their ingratitude. instead of tukallimuhum, it would mean that the Beast would wound them,
symbolically, that Materialism would produce its own Nemesis.
73.But verily thy Lord is full of grace to mankind: Yet
most of them are ungrateful. 83. One day We shall gather together from every people
a troop of those who reject our Signs, and they shall
74.And verily thy Lord knoweth all that their hearts do be kept in ranks,-
hide. As well as all that they reveal.
84.Until, when they come (before the Judgment-seat),
75. Nor is there aught of the unseen, in heaven or earth, (Allah) will say: "Did ye reject My Signs, though
but is (recorded)(3308) in a clear record. ye(3314) comprehended them not in knowledge, or
what was it ye did?"
3308 Cf. 22:70, 36:12, 57:22. [Eds.].
3314 The charge against them will be: 'You had no knowledge, and yet you
76. Verily this Qurán doth explain to the Children of arrogantly rejected My Signs; is that true, or have you any plea in your defence?'
Israel most of the matters in which they
disagree.(3309) 85. And the Word will be(3315) fulfilled against them,
because of their wrong-doing, and they will be unable
3309 The Jews had numerous sects. Some were altogether out of the pale, e.g., to speak (in plea).
the Samaritans, who had a separate Tawrah of their own: they hated the other J
ews and were hated by them. But even in the orthodox body, there were several 3315 There will be no plea, because the charge will be only too true. The Decree
sects, of which the following may be mentioned: (1) the Pharisees, who were will be passed and executed.
literalists, formalists, and fatalists, and had a large body of traditional literature,
with which they overlaid the Law of Moses; (2) the Sadducees, who were 86.See they not that We have made the Night for them
rationalists, and seemed to have doubted the doctrine of the Resurrection or of a
Hereafter; (3) the Essenes, who practised a sort of Communism and Asceticism to rest in and the Day to give(3316) them light? Verily
and prohibited marriage. About many of their doctrines they had bitter disputes, in this are Signs for any people that believe!
which were settled by the Qur'an, which supplemented and perfected the Law of
Moses. It also explained clearly the attributes of Allah and the nature of 3316 Night, Day, Rest, and Light: both in the literal and the symbolic sense. Any
Revelation, and the doctrine of the Hereafter. one with a scrap of faith or spiritual insight could see that the Night is a blessing
when used for rest and a curse when used to cover ignorance or sin; and that the
Day is for work and enlightenment, and its misuse is gross ingratitude to Allah.
77. And it certainly is a Guide and a Mercy to those who Or, understand Truth and practise Righteousness while it is yet Light and the
believe. Message of Allah is here to guide you: for there comes the Night when Endeavour
will cease and there will be no room for Repentance.
78.Verily thy Lord will decide between them by His
Decree:(3310) and He is Exalted in Might, All- 87. And the Day that the Trumpet will be sounded - then
Knowing. will be smitten with terror those who are in the
heavens, and those who are on earth, except such as
3310 'Decree': hukm: the disputes between rival sects can only be settled by the
Decree of Allah-(l) in the form of a Revelation, as was done by the Qur'an, or (2) Allah will please (to exempt): and all shall come to His
by the logic of events, for hundreds of sects have been extinguished and forgotten (Presence) as beings conscious of their
in the course of time, and (3) in the Decree of J udgement in the Hereafter, when lowliness.(3317)
all warring sects will at length see their errors.
3317 Arrogance will flee with Ignorance, and Self will see itself in its true place-
that of humility and lowliness-when the scales of ignorance fall from its eyes.
79. So put thy trust in Allah. for thou art on (the path of)
manifest Truth. 88. Thou seest the mountains and thinkest them firmly
80.Truly thou canst not cause the dead to listen, nor fixed:(3318) but they shall pass away as the clouds
pass away: (such is) the artistry of Allah, who
canst thou cause the deaf to hear the call, (especially)
disposes of all things(3319) in perfect order: for he is
when they turn back in retreat.(3311)
well acquainted with all that ye do.
3311 The Prophet's responsibility was to preach and show the way. Men and
women of good will had faith and accepted the Message. But he was not 3318 This is so in the present phase of phenomenal things, both literally and
responsible for the obstinacy and perversity of men who turned away from Allah's figuratively. There seems nothing more firm or fixed or permanent than the
Signs and rejected the Truth. "eternal hills": yet when the new order of things comes and the new World is
brought into being, they will be as flimsy and insubstantial as clouds. So, in the
revelation of things in the spiritual World, persons or things or ideas that seem so
260
great and so firmly established now will pass away like mere fancies and give way which had been overlaid by the idolatries and abominations of the Pagan
to the Reality of Allah. Quraysh. They are told that the new Teaching is from the Lord of Makkah itself,
the One True God, Who had sanctified it in the time of Abraham. Lest they
3319 Atqana. to arrange or dispose of things with art, or so as to obtain the most should think that it was a local or tribal or narrow cult, it is added that He is not
perfect results. The present phenomenal world and the Future that is to be, all only Lord of this city, but Lord of the Worlds, "to Whom belong all things". It is a
have a definite object and purpose in the Plan of Allah, Who knows perfectly universal message: but how sad it would be if the Makkans, among whom it came
what we are, what we do, what we think, and what we need. Who can praise His first, were to reject it?
artistry enough?
92. And to rehearse the Qurán:(3323) and if any accept
89. If any do good, good will (accrue) to them therefrom; guidance, they do it for the good of their own souls,
and they will be secure from terror that Day. and if any stray, say: "I am only a Warner".
90. And if any do evil, their faces will be thrown 3323
3323 The duty of the Prophet and his adherents was, first, to accept Islam and
headlong into the Fire:(3320) "Do ye receive a reward become themselves shining examples of Allah's grace and mercy, as they in fact
were, and secondly to preach that message and spread that Light to all around. It
other than that which ye have earned by your was not for them to force it on unwilling people: for any who rejected it would find
deeds?"(3321) their own spiritual loss in such rejection. But they must clearly warn them of the
consequences.
3320 Headlong: It may be that the very things of which we were proudest, which
we considered foremost in our present order of the world, will be the first to go
into the Fire, as they are but the window-dressing (i.e., faces) of Evil. 93. And say: "Praise be to Allah, Who will soon show
you(3324) His Signs, so that ye shall know them"; and
3321 There will be no punishment except such as has been deserved by actual
conduct in the present life of probation.
thy Lord is not unmindful of all that ye do.(3325)
3324 In a few years after that, many wonderful things happened that removed the
91. For me, I have been commanded to serve the doubts of the doubters and confirmed the faith of the Believers. They showed
Lord(3322) of this city, Him Who has sanctified it and how the logic of events proved the true mission of the holy Prophet. Other things
some minds may not be able to grasp. But the logic of events is for all to see.
to Whom (belong) all things: and I am commanded to
be of those who bow in Islam to Allah.s Will,- 3325 Trials and tribulations, persecution and exile, and the patient endurance and
constancy with which they were met by the Believers-all are known to Allah and
3322 The Lord of this City. This was spoken in Makkah, say about the 5th year will be credited to their spiritual account.
before the Hijrah, when the Holy Prophet and his adherents were being
persecuted as enemies to the cult of Makkah. So far from being against the true
spirit of the Holy City of Makkah, it was actually in furtherance of that spirit,
28. Al Qasas (The Narrations)

In the name of Allah, Most group among them: their sons he slew, but he kept
alive their females: for he was indeed a maker of
Gracious, Most Merciful. mischief.
3329 For a king or ruler to make invidious distinctions between his subjects, and
specially to depress or oppress any particular class of his subjects, is a dereliction
1. Ta. Sin. Mim.(3326) of his kingly duties, for which he is responsible to Allah. Pharaoh and his clique
were intoxicated with pride of race and pride of material civilisation, and
3326 See n. 3137 to 26:1.
grievously oppressed the Israelites. Pharaoh decreed that all sons born to his
Israelite subjects should be killed, and the females kept alive for the pleasure of
2. These are Verses of the Book that makes (things) the Egyptians. Moses was saved in a wonderful way, as related further.
clear.(3327)
3327 See n. 3138 to 26:2.
5. And We wished to be Gracious to those who were
being depressed on the land.(3330) To make them
3. We rehearse to thee some of the story of Moses and leaders (in Faith) and make them heirs,
Pharaoh in Truth, for people who believe.(3328) 3330 What Pharaoh wished was to crush them. But Allah's Plan was to protect
them as they were weak, and indeed to make them custodians and leaders in His
3328 The part of the story of Moses told here is how Moses and his mother were Faith, and to give them in inheritance a land "flowing with milk and honey". Here
guided in the child's infancy, that even as he grew up, he might be prepared for his they were established in authority for such time as they followed Allah's Law. As
high destiny; how in youth he trusted Allah in the most awkward situations and regards Pharaoh and his ministers and hosts, they were to be shown that they
sought his help; how he fled into exile, and yet found love and support because of would suffer, at the hands of the Israelites, the very calamities against which they
his well-doing; and how, when he was called to bis mission, he received Allah's were so confidently taking precautions for themselves.
favour, which defeated all the plots of his enemies. Thus Allah's Plan works
continuously in the web of events. Those who have faith will thus see the hand of
Allah in everything and welcome the light that conies to them by Revelation. With 6. To establish a firm place for them in the land, and to
such a Faith there is no room for Chance or blind Fate. (R). show Pharaoh, Haman,(3331) and their hosts, at their
hands, the very things against which they were taking
precautions.(3332)
4. Truly Pharaoh elated himself in the land and broke up
its people into sections,(3329) depressing a small
261
3331 Haman was evidently Pharaoh's minister, not to be confounded with a that she might know that the promise of Allah is true:
Haman who is mentioned in the Old Testament (Esther 3:1), as a minister of
but most of them do not understand.(3339)
Ahasuerus (Xerxes) King of Persia, the same who invaded Greece, and ruled from
B.C. 485 to 464. 3339 Allah's promise is always true, but short-sighted people, if they are a little
thwarted in their plan, do not understand that Allah's wisdom, power, and
3332 Pharaoh was trying to kill the Israelites. Instead, the Plagues of Egypt,
goodness are far more comprehensive than any little plans which they may form.
invoked by Moses, killed thousands of Egyptians (7:133. and notes 1091-92),
because "they were steeped in arrogance,-a people given to sin." In pursuing the
Israelites in their flight, Pharaoh and his army were themselves overwhelmed in 14. When he reached full age, and was firmly
the sea. established(3340) (in life), We bestowed on him
wisdom and knowledge: for thus do We reward those
7. So We sent this inspiration to the mother of Moses: who do good.
"Suckle (thy child), but when thou hast fears about
3340 Full age may be taken to be mature youth, say between 18 and 30 years of
him, cast him into the river,(3333) but fear not nor age. By that time a person is fully established in life: his physical build is
grieve: for We shall restore him to thee, and We shall completed, and his mental and moral habits are formed. In this case, as Moses
make him one of Our messengers." was good at heart, true and loyal to his people, and obedient andjust to those
among whom he lived, he was granted wisdom and knowledge from on high, to be
3333 The Egyptian midwives had orders to kill Israelite babies. Moses was saved used for the times of conflict which were coming for him. His internal
from them, and his mother nursed the infant at her breast herself. But when the development being complete, he now goes out into the outer world, where he is
danger of discovery was imminent, she put him into a chest or basket, and floated again tried and proved, until he gets his divine commission.
him on the river Nile . It flowed by the King's palace, and the chest with the baby
was picked up, as related further on. The mother had no cause to fear or grieve
afterwards, as the child grew up under her tender care and became afterwards one
15. And he entered the city at a time when its
of the Prophets of Allah. people(3341) were not watching: and he found there
two men fighting,- one of his own religion, and the
8. Then the people of Pharaoh picked him up (from the other, of his foes. Now the man of his own religion
river): (It was intended) that (Moses) should be to appealed to him against his foe, and Moses
them an adversary and a cause of sorrow:(3334) for struck(3342) him with his fist and made an end of
Pharaoh and Haman and (all) their hosts were men of him. He said: "This is a work of Evil (Satan): for he is
sin. an enemy that manifestly misleads!"
3334 This was the Plan of Providence; that the wicked might cast a net round 3341 That may have been either the time of the noontide siesta, when all business
themselves by fostering the man who was to bring them to naught and be the is suspended even now in Egypt , or the time of night, when people are usually
instrument of their punishment-or (looking at it from the other side) that Moses asleep. The latter is more probable, in view of verse 18 below. But there is also
might learn all the wisdom of the Egyptians in order to expose all that was hollow another suggestion. A guest in a Palace is not free to wander about at will in the
and wicked in it. plebeian quarters of the City at all sorts of hours, and this applies even more to an
inmate of the Palace brought up as a son. Moses was therefore visiting the City
9. The wife of Pharaoh said: "(Here is) joy of the privately and eluding the guards. His object may have been to see for himself how
things were going on; perhaps he had heard that his people were being oppressed,
eye,(3335) for me and for thee: slay him not. It may as we may suppose that he had retained contact with his mother.
be that he will be use to us, or we may adopt him as a
son." And they perceived not (what they were 3342 His object was apparently to strike him so as to release the Israelite, not to
kill the Egyptian. In fact he killed the Egyptian. This was unfortunate in more ways
doing)!(3336) than one. His visit to the City was clandestine; he had taken the side of the weaker
3335 He was a darling to look at, and Pharaoh had apparently no son, but only a and despised party; and he had taken the life of an Egyptian. He was full of regrets
daughter, who afterwards irone. This is on the supposition that the Pharaoh was and repentance, and he prayed to Allah, and obtained Allah's forgiveness.
Thothmes I (see Appendix IV, S. 7).
16.He prayed: "O my Lord! I have indeed wronged my
3336 In all life Providence so orders things that Evil is defeated by its own
weapons. Not only is it defeated, but it actually, though unwittingly, advances the
soul! Do Thou then forgive me!" So ((Allah)) forgave
cause of Good! In non-religious language this is called the work of the Ironic him: for He is the Oft-Forgiving, Most Merciful.
Fates. If Thomas Hardy had not made Napoleon the Puppet of Fate in his
"Dynasts", he could well have taken Pharaoh as an illustration of the Irony of Fate, 17. He said: "O my Lord! For that Thou hast bestowed
or, as we should prefer to call it, the working of the Universal Plan of Allah. (R). Thy Grace on me, never shall I be a help to those who
sin!"(3343)
10. But there came to be a void in the heart of the
mother of Moses: She was going almost to disclose his 3343 He takes a conscious and solemn vow to dedicate himself to Allah, and to
do nothing that may in any way assist those who were doing wrong. This was his
(case), had We not strengthened her heart (with general idea, but no plan had yet shaped itself in his mind, until a second
faith), so that she might remain a (firm) catastrophe brought matters to a head, and he was plunged in adventure.
believer.(3337)
3337 The mother's heart felt the gaping void at parting from her son; but her Faith
18. So he saw the morning in the city, looking about, in a
in Allah's Providence kept her from betraying herself. state of fear, when behold, the man who had, the day
before, sought his help called aloud for his help
11. And she said to the sister of (Moses), "Follow him" so (again). Moses said to him: "Thou art truly, it is clear,
she (the sister) watched him in the character of a a quarrelsome fellow!"(3344)
stranger. And they knew not. 3344 The man was an Israelite. But Moses was himself in a distracted mood, for
the reasons given in n. 3342 above, and he was exasperated at this public appeal to
12. And we ordained that he refused suck at first, until him again.
(His sister came up and) said: "Shall I point out to you
the people of a house that will nourish and bring him 19.Then, when he decided to lay hold of the man who
up for you(3338) and be sincerely attached to him?"... was(3345) an enemy to both of them, that man said:
3338 For you: i.e., on your behalf. Thus Moses got the benefit of his mother's
"O Moses! Is it thy intention to slay me as thou
milk (symbolical of all the traditions and spiritual heritage of his ancestry and his slewest a man yesterday? Thy intention is none other
people) as well as the prestige and the opportunities of being brought up in the than to become a powerful violent man in the land,
royal family, with the best of teachers to teach him Egyptian wisdom. In addition, and not to be one who sets things right!"(3346)
there was the comfort to his mother.
3345 When Moses considered further that the Egyptian was unjust and that the
13. Thus did We restore him to his mother, that her eye Egyptian was an enemy to Israel generally (including both Moses and the man
assaulted), he was going to intervene again, when he received a double warning,
might be comforted, that she might not grieve, and one from the Egyptian who was fighting, and the other from some man (Israelite
262
or Egyptian) who was friendly to him, as explained below. We may suppose that done a good deed? Precious was the opportunity he had had. He had slaked his
after the first day's fight, there had been a great deal of talk in the bazaars, both thirst. But he was a homeless wanderer and had a longing in his soul, which he
among Israelites and Egyptians. Probably the Israelites were elated at finding a dared not put into words. Those shepherds were no company for him. He was
champion-perhaps more elated than they should have been, and in a provocative truly like a beggar in desperate need. For any little good that came his way, he was
mood, which deserved Moses' rebuke. Probably the Egyptians had discussed who grateful. But what was this?-this vision of a comfortable household, presided over
this new champion was, and had already appraised the Palace, to which Moses by an old man rich in flocks and herds, and richer still in two daughters, as modest
had not dared to return. as they were beautiful? Perhaps he would never see them again! But Providence
was preparing another surprise for him.
3346 The Egyptian saw the tactical advantage of his position. In effect he said: 'We
have found out all about you. You live in the Palace, and yet you come
clandestinely and kill our Egyptians. Are you going to do the same with me? You
25. Afterwards one of the (damsels) came (back) to him,
are nothing but a bully! And you talk of setting things right! That is what you walking bashfully. She said: "My father invites thee
should do if you were true to your salt!' that he may reward thee for having watered(3353)
(our flocks) for us." So when he came to him and
20.And there came a man, running, from the furthest narrated the story, he said: "Fear thou not: (well) hast
end(3347) of the City. He said: "O Moses! the Chiefs thou escaped from unjust people."(3354)
are taking counsel together about thee, to slay thee:
3353 Scarcely had he rested, when one of the damsels came back, walking with
so get thee away, for I do give thee sincere advice." bashful grace! Modestly she gave her message, 'My father is grateful for what you
3347 Apparently rumours had reached the Palace, a Council had been held, and did for us. He invites you, that he may thank you personally, and at least give
the death of Moses had been decreed! some return for your kindness.'
3354 Nothing could have been more welcome than such a message, and through
21. He therefore got away therefrom,(3348) looking such a messenger. Moses went of course, and saw the old man. He found such a
about, in a state of fear. He prayed "O my Lord! save well-ordered patriarchal household. The old man was happy with his daughters
me from people given to wrong-doing." and they with him. There was mutual confidence. They had evidently described
the stranger to him in terms which made his welcome a foregone conclusion. On
3348 Moses saw that his position was now untenable, both in the Palace and in the the other hand Moses had allowed his imagination to paint the father in something
City, and indeed anywhere in Pharaoh's territory. So he suffered voluntary exile. of the glorious colours in which his daughters had appeared to him like an angelic
But he did not know where to go to. His mind was in a state of agitation. But he vision. The two men got to be friends at once. Moses told the old man his story-
turned to Allah and prayed. He got consolation, and felt that after all it was no who he was, how he was brought up, and what misfortunes had made him quit
hardship to leave Egypt , where there was so much injustice and oppression. Egypt . Perhaps the whole household, including the daughters, listened
breathlessly to his tale. Perhaps their wonder and admiration were mingled with a
22. Then,
when he turned his face towards (the land of) certain amount of pity-perhaps with some more tender feeling in the case of the
girl who had been to fetch him. Perhaps the enchantment which Desdemona felt
Madyan,(3349) he said: "I do hope that my Lord will in Othello's story was working on her. In any case the stranger had won his place
show me the smooth and straight Path." in dieir hearts. The old man, the head of the household, assured him of
hospitality and safety under his roof. As one with a long experience of life he
3349 East of Lower Egypt, for about 300 miles, runs the Sinai Peninsula, bounded congratulated him on his escape. 'Who would live among unjust people? It is as
on the south by the Gulf of Suez, and on the north by what was the Isthmus of well you are free of them!'
Suez, now cut by the Suez Canal . Over the Isthmus ran the highroad to Palestine
and Syria , but a fugitive could not well take that road, as the Egyptians were after
him. If he could, after crossing the Isthmus, plunge into the Sinai desert, east or 26. Said one of the (damsels): "O my (dear) father!
southeast, he would be in the Midianite territory, where the people would be engage(3355) him on wages: truly the best of men for
Arabs and not Egyptians. He turned thither, and again prayed to Allah for thee to employ is the (man) who is strong and
guidance. trusty"....(3356)
23. And when he arrived at the watering (place) in 3355 A little time passes. A guest after all cannot stay forever. They all felt that it
would be good to have him with them permanently. The girl who had given her
Madyan,(3350) he found there a group of men heart to him had spoken their unspoken thoughts. Why not employ him to tend
watering (their flocks), and besides them he found the flocks? The father was old, and a young man was wanted to look after the
two women who were keeping back (their flocks). He flocks. And-there may be other possibilities.
said: "What is the matter with you?" They said: "We
3356 Strong and trusty: Moses had proved himself to be both, and these were the
cannot water (our flocks) until the shepherds take very qualities which a woman most admires in the man she loves.
back (their flocks): And our father is a very old
man."(3351) 27. He said: "I intend to wed one of these my daughters
3350 The first thing that a wanderer in a desert would make for would be an oasis to thee, on condition that thou serve me for eight
where he could get water from a spring or well, the shade of trees against the years;(3357) but if thou complete ten years, it will be
scorching sun, and some human company. The Midianite watering place was (grace) from thee. But I intend not to place thee
probably a deep well, as surface springs are rare in sandy desert, where the water
level is low, unless there was a hill from which issued a spring.
under a difficulty: thou wilt find me, indeed, if Allah
wills, one of the righteous."
3351 Here is a pretty little idyll, told in the fewest and most beautiful words
possible. Moses arrives, at an oasis in the desert, weary and travel-worn, with his 3357 A little time passed, and at length the father broached the subject of
mind full of anxiety and uncertainty owing to his recent experiences in Egypt . He marriage. It was not for the fugitive to suggest a permanent tie, especially when, in
was thirsty and would naturally seek water. At the well or spring he found the wealth of this world, the girl's family was superior, and they had an established
shepherds (or perhaps goat-herds) watering their flocks. As a stranger it was not position, while he was a mere wanderer. The father asked if he would marry one
for him to thrust himself among them. He waited under the shade of a tree until of the daughters and stay with them for at least eight years, or if he liked, ten years,
they should finish. He noticed two damsels, also waiting, with their flocks, which but the longer term was at his option. If he brought no dower, his service for that
they had come to water. His chivalry was roused. He went at once among the goat- period was more than sufficient in lieu of dower. The particular girl intended was
herds, made a place for the flocks of the damsels, gave them water, and then no doubt tacitly settled long before, by the mutual attraction of the young hearts
resumed his place in the shade. They were modest maidens, and had given him in themselves. Moses was glad of the proposal, and accepted it. They ratified it in the
three Arabic words the key of the whole situation. Abuna shaykhun kabi r our most solemn manner, by appealing to Allah. The old man, knowing the worth of
father is very old man, and therefore cannot come to water the flocks; we his son-in-law, solemnly assured him that in any event he would not take
therefore do the work; we could not very well trust ourselves among these men.' advantage of his position to be a hard task-master or to insist on anything
inconsistent with Moses's interests, should a new future open out to him. And a
new and glorious future was awaiting him after his apprenticeship.
24. So he watered (their flocks) for them; then he turned
back to the shade, and said:"O my Lord! truly am I in 28.He said: "Be that (the agreement) between me and
(desperate) need of any good that Thou dost send thee: whichever of the two terms I fulfil, let there be
me!"(3352) no ill-will to me. Be Allah a witness to what we
3352 The maidens are gone, with smiles on their lips and gratitude in their hearts. say."(3358)
What were the reflections of Moses as he returned to the shade of the tree? He
returned thanks to Allah for the bright little vision which he had just seen. Had he
263
3358 In patriarchal society it was not uncommon to have a marriage bargain of

this kind conditional on a certain term of service. In this case the episode conveys
34. "And my brother Aaron - He is more eloquent in
two lessons. (1) A man destined to be a messenger of Allah is yet a man, and must speech than I: so send him with me as a helper, to
pass through the ups and downs of life like any other man: only he will do it with confirm (and strengthen) me: for I fear that they may
more grace and distinction than other men. (2) The beautiful relations in love and accuse me of falsehood."
marriage may themselves be a preparation for the highest spiritual destiny that
may await a Messenger of Allah. A woman need not necessarily be a snare and a
temptation: she may be the understanding help-mate that the Lady Khadijah was
35. He said: "We will certainly strengthen thy arm
to the Holy Prophet. through thy brother, and invest you both with
authority, so they shall not be able to(3365) touch
29. Now when Moses had fulfilled the term, and was you: with Our Sign shall ye triumph,- you two as well
travelling(3359) with his family, he perceived a fire in as those who follow you."(3366)
the direction of Mount Tur. He said to his family: 3365 To touch you: to approach you anywhere near, in the wonders and Signs
"Tarry ye; I perceive a fire; I hope to bring you from that you will show them under the divine authority with which you are invested.
there some information, or a burning firebrand, that
3366 The potency of Allah's Light is such that its divine rays reach the humblest of
ye may warm yourselves."(3360)
those who seek after Him. The Prophets can certainly work wonders, but their
3359 The episode in the desert, full of human interest, now closes, and we come sincere followers in Faith can do so also in their own spheres. Wonders may
to the threshold of the sacred Call to the divine ministry of Moses. Here we may appeal to people, but they are not the highest Signs of Allah's workings and they
compare this passage with that in 27:7-14 and previous passages. In this passage are around us every day in our lives.
we are told, after reference to Moses's preparation for his high destiny, of the
particular sin of Arrogance and Sacrilege of which Pharaoh was guilty (28:38-39), 36. When Moses came to them with Our clear signs, they
how it was punished, and with what instruments in the hands of Moses and said: "This is nothing but sorcery(3367) faked up:
Pharaoh. The notes on the earlier passage should be read, as explanations already
given need not now be repeated. (R). never did we head the like among our fathers of
old!"(3368)
3360 Note how the transition is effected from the happy earthly life of Moses
(with its previous earthly storm and stress) to the new spiritual storm and stress of 3367 This is what Moses was thinking of when he had said: "They may accuse me
his prophetic mission. of falsehood". To accuse the purest Truth of lying is a favourite trick of those
whose chief stock in trade is deception and sorcery and catching the attention of
the vulgar by arts adapted to their ignorant minds!
30. But when he came to the (fire), a voice was heard
from the right bank of the valley, from a tree(3361) in 3368 'As to this higher talk of the worship of the One true God, why, our
hallowed ground: "O Moses! Verily I am Allah, the ancestors have worshipped power and patronage, as concentrated in Pharaoh,
from the most ancient times!'
Lord of the Worlds....
3361 We are to suppose the appearance of a bush burning but not consumed 37. Moses said: "My Lord knows best who it is that
(Exod. 3:2), a device adopted by the Scottish Church in its armorial bearings. comes with guidance from Him and whose end will be
Scotland apparently took that emblem and motto (Nes tamen consumebatur,
'nevertheless it was not consumed') from the Synod of the Reformed Church of best in the Hereafter: certain it is that the wrong-
France, which had adopted it in 1583. (I am indebted for this information to the doers will not prosper."(3369)
Rev. D.Y. Robertson, Chaplain of the Church of Scotland in Simla , India ). The
3369 Cf. 6:135. The only argument in such a case is an appeal to Allah and to the
real explanation of the Burning Bush will be found in 27:8. n. 3245: it was not a
ultimate Future. Both of these appeals require Faith. But even if you do not rely
fire, but a reflection of the Glory of God.
on anything so high, you can see that Falsehood or evils crystallised in ancestral
customs are not going to do any one any good.
31."Now do thou throw thy rod!" but when he saw it
moving (of its own accord) as if it had been a snake, 38. Pharaoh said: "O Chiefs! no god do I know for
he turned back in retreat, and retraced not his steps: you(3370) but myself: therefore, O Haman! light me a
O Moses!" (It was said), "Draw near, and fear not: for (kiln to bake bricks) out of clay, and build me a
thou art of those who are secure.(3362) lofty(3371) palace, that I may mount up to the god of
3362 The verbal meaning is: 'you have nothing to fear from what appears to be a Moses: but as far as I am concerned, I think (Moses)
snake: it is a snake, not for you, but for Pharaoh." But there is a deeper meaning is a liar!"
besides. Moses had now been called to a higher and spiritual mission. He had to
meet the hatred of the Egyptians and circumvent their trickery and magic. He had 3370 Pharaoh claimed, himself, to be God-not only one god among many, but the
now the security of Faith: in all dangers and difficulties Allah would guide and only god: "I am your Lord Most High": 79:24. At any rate he did not see why his
protect him, for he was actually in Allah's service, one of the Elect. people should worship any one but him.
3371 I understand his speech to his minister Hainan to be sarcastic. But some
32. "Move thy hand into thy bosom, and it will come forth Commentators have taken it very seriously and imagined that he actually thought
white without stain (or harm), and draw thy hand of reaching the heavens by building lofty towers (Cf. 40:36).
close to thy side (to guard) against fear.(3363) Those
are the two credentials from thy Lord to Pharaoh and 39. And he was arrogant and insolent in the land, beyond
his Chiefs: for truly they are a people rebellious and reason,- He and his hosts: they thought that they
wicked." would not have to return to Us!(3372)
3363 Literally, "draw thy wing close to thy side, (away) from fear". When a bird is 3372 They did not believe in the Hereafter. They did not understand that every
frightened, it ruffles its wings and prepares to fly away, but when it is calm and deed must have its inevitable consequence, good, or evil, unless the Grace of
composed, it sits with its wings drawn close to its sides, showing a mind secure Allah intervenes to save us from ourselves!
from danger: Cf. also n. 2550 to 20:22.
40.So We seized him and his hosts, and We flung them
33. He said: "O my Lord! I have slain a man among them, into the sea:(3373) Now behold what was the end of
and I fear(3364) lest they slay me. those who did wrong!
3364 It is not that Moses is not reassured from all fear on account of the apparent 3373 Pharaoh and his hosts were drowned in the sea in their pursuit of the
snake which his rod had become, or from the sacred and unfamiliar surroundings Israelites: see 7:130-136. They are the type of men who lead-only to Destruction.
in which he found himself. On this point his heart had been completely assured. They invite, not to Peace and Happiness, but to the Fire of Wrath, mutual Envy,
But he is still new to his mission, and the future is obscure to his mind. Pharaoh and Hatred.
was after him, to take his life, and apparently with good cause, because one of
Pharaoh's men had been slain at his hands. And now he is commanded to go to
Pharaoh and rebuke him and his Chiefs. The inner doubts and difficulties of his
41. And we made them (but) leaders inviting to the Fire;
human mind he frankly lays before his Lord, and asks for a little human and and on the Day of Judgment no help shall they find.
visible support, which is granted him at once, viz.: the help of his brother Aaron.
264
42. in this world We made a curse to follow them:(3374) like those which were sent to Moses?"(3381) Do they
And on the Day of Judgment they will be among the not then reject (the Signs) which were formerly sent
loathed (and despised). to Moses? They say: "Two kinds of sorcery, each
assisting the other!"(3382) And they say: "For us, we
3374 Power and patronage may be lauded by sycophants and selfish place- reject all (such things)!"
hunters; but when they are misused, and when their exposure causes their fall,
they suffer ignominy even in this life. If they manage to escape exposure while 3381 When a Revelation is sent to them, in the Qur'an, adapted to all their needs
alive, it often happens that they are found out after their death, and the curses of and the needs of the time they live in, they hark back to antiquity. The Prophet
many generations follow those whose oppressions and wrongdoing spoiled the fair was in many respects like Moses, but the times in which he lived were different
face of Allah's earth. But even this is nothing to the true Punishment that will from the times of Moses, and his age did not suffer from the deceptions of
come in the Hereafter. There, true values will be restored, and some of the sorcery, like that of Moses. The remedies which his age and future ages required
highest and mightiest will be in the lowest depths of degradation. (for his Message was universal) were different. His miracle of the Qur'an was
different and most permanent than the Rod and the Radiant- White Hand of
43.We did reveal to Moses the Book after We had Moses. But supposing that Quraysh had been humoured in their insincere
demands, would they have believed? Did they believe in Moses? They were only
destroyed the earlier generations, (to give) Insight to put up by the jews to make objections which they themselves did not believe in.
men, and guidance and Mercy, that they might receive
admonition.(3375) 3382 Moses was called a sorcerer by the Egyptians, and the wonderful words of
the Qur'an were called sorcery by Quraysh. As the Qur'an confirmed the Message
3375 After the destruction of the Pharaonic Tyranny and other similar Tyrannies of Moses, Quraysh objectors said that they were in collusion. Quraysh did not
before them, Allah began a new age of Revelation, the age of Moses and his Book. believe in Allah's Revelation at all.
Humanity began as it were with a clean slate again. It was a full Revelation (or
Shari'ah') which may be looked at from three points of view: (1) as Light or Insight 49.Say: "Then bring ye a Book from Allah, which is a
for men, so that they should not grope in darkness; (2) as a Guide to show them
the Way, so that they should not be misled into wrong Paths; and (3) as a Mercy better guide than either of them, that I may follow it!
from Allah, so that by following the Way they may receive Allah's Forgiveness and (do), if ye are truthful!"
Grace. In 6:91, we have a reference to Light and Guidance in connection with the
Revelation of Moses, and in 6:154 we have a reference to Guidance and Mercy in 50. But if they hearken not(3383) to thee, know that
the same connection. Here all three are combined, with the substitution of Basa'ir
they only follow their own lusts: and who is more
fosr Nur. Basa'ir is the plural of Basirah, and also be translated Proofs, as I have
done in 6:104 Cf. also 7:203, n. 1175, where the word is translated "Lights". astray than one who follow his own lusts, devoid of
guidance from Allah. for Allah guides not people given
44.Thou wast not on the Western(3376) side when We to wrong-doing.
decreed the Commission to Moses, nor wast thou a 3383 They were challenged to produce something better, to be a guide in life. But
witness (of those events). as they could not, it was evident that their objections were fractious. They were
only following their own selfish lusts of power, monopoly, and exploitation of the
3376 The Sinai Peninsula is in the northwest corner of Arabia . But the reference poor and ignorant. How can such people receive guidance?
here is, I think, to the western side of the valley of liiwa. Mount Tur , where
Moses received his prophetic commission, is on the western side of the valley.
51. Now have We caused the Word to reach them
45.But We raised up (new) generations, and long were themselves, in order that they may receive
admonition.(3384)
the ages(3377) that passed over them; but thou wast
not a dweller among the people of Madyan, rehearsing 3384 Before this Quraysh might have said that the Word of Allah had come to
Our Signs to them; but it is We Who send messengers the Hebrews in their tongue or in Greek, which was used by the Hebrews in the
time of Jesus. Now that Word is brought to their own doors, in their own Arabic
(with inspiration).(3378)
tongue, by a man of their own race and family. Surely they have no excuse now for
3377 That is, there were many generations that passed between Moses and the remaining strangers to the higher moral and spiritual law.
Prophet. Yet he knew by inspiration of the events of those times. Even if he had
lived then, he could not have known the events that took place among the 52.Those to whom We sent the Book before this,- they
Midianites, except by inspiration, as he did not dwell among them.
do believe in this (revelation):
3378 'Though thou was not among the Midianites, Our inspiration has told thee
of the momentous events that took place among them when Moses was with them. 53. And when it is recited to them, they say: "We believe
This is itself a Sign that should make thy people understand. therein, for it is the Truth from our Lord: indeed we
have been Muslims (bowing to Allah.s Will) from
46.Nor wast thou at the side of (the Mountain of) Tur before this.(3385)
when we called (to Moses). Yet (art thou sent) as
Mercy from thy Lord, to give warning to a 3385 There were Christians and Jews who recognised that Islam was a logical and
natural development of Allah's revelations as given in earlier ages, and they not
people(3379) to whom no warner had come before only welcomed and accepted Islam, but claimed, and rightly, that they had always
thee: in order that they may receive admonition. been Muslims. In that sense Adam, Noah, Abraham, Moses, and Jesus had all
been Muslims. (R).
3379 This people was Quraysh. 'Though thou didst not see how Moses was
invested with the prophetic office at Mount Tur , thou hast had similar experience
thyself, and We have sent thee to Quraysh to warn them of all their sins, and to 54. Twice will they be given(3386) their reward, for that
repent and come into the Faith'. they have persevered, that they avert Evil with Good,
and that they spend (in charity) out of what We have
47. If (We had) not (sent thee to the Quraish),- in case a given them.
calamity should seize them for (the deeds) that their
hands have sent forth, they might say: "Our Lord! why missing. This text is missing. This text is missing. This text is missing. This text is
didst Thou not(3380) sent us a messenger? We should missing. This text is missing.
then have followed Thy Signs and been amongst those
who believe!" 55. And when they hear vain talk, they turn away
3380 Now that a warner has co me among them with all the authority that therefrom and say: "To us our deeds, and to you
previous Messengers possessed and with all the knowledge which can only come yours;(3387) peace be to you: we seek not the
by divine inspiration, they have no excuse left whatever. They cannot say, "No ignorant."
warner came to us.' If any evil comes to them, as the inevitable result of their ill-
deeds, they cannot blame Allah and say that they were not warned. Cf. 20:134. 3387 This text is missing. This text is missing. This text is missing. This text is
48.But (now), when the Truth has come to them from
Ourselves, they say, "Why are not (Signs) sent to him,
265
56.It is true thou wilt not be able to guide every we led astray: we led them astray, as we were astray
one(3388) whom thou lovest; but Allah guides those ourselves: we free ourselves (from them) in Thy
whom He will and He knows best those who receive presence: it was not us they worshipped."(3394)
guidance. 3393
3393 This and the next verse are concerned with the examination of those who
neglected truth and righteousness and went after the worship of false gods, viz.,
3388 This text is missing. This text is missing. This text is missing. This text is their own lusts. These were the "partners" they associated with Allah. Insofar as
missing. This text is missing. This text is missing. This text is missing. This text is they were embodied in false or wicked leaders, the leaders will disown
missing. This text is missing. responsibility for them. 'We ourselves went wrong, and they followed our
example, because it suited them: they worshipped, not us, but their own lusts' (Cf.
57. They say: "If we were to follow the guidance with n. 4017)
thee, we should be snatched away(3389) from our
3394 Cf. 10:28 . False worship often names others, but really it is the worship of
land." Have We not established for them a secure the Self. The others whom they name will have nothing to do with them when the
sanctuary, to which are brought as tribute fruits of all awful Penalty stands in the sight of both. Then each wrongdoer will have to look
kinds,- a provision from Ourselves? but most of them to his own case. The wicked will then realise the gravity of the situation and wish
understand not. that they had accepted the true guidance of Allah's Messengers.
3389 This text is missing. This text is missing. This text is missing. This text is 64. It will be said (to them): "Call upon your ´partners´
(for help)" :they will call upon them, but they will not
listen to them; and they will see the Penalty (before
58. And how many populations We destroyed, which them); (how they will wish) íf only they had been
exulted in their life (of ease and plenty)! now those open to guidance!´
habitations of theirs, after them, are deserted,- All but
a (miserable) few! and We are their heirs!(3390)
65.That Day (Allah) will(3395) call to them, and say:
"What was the answer ye gave to the messengers?"
3390 A life of ease and plenty is nothing to boast of. Yet people or cities or
civilisations grow insolently proud of such things. There were many such in the 3395 Now we come to the examination of those who rejected or persecuted
past, which are now mere names! Their very sites are deserted in most cases, or Allah's Messengers on the earth. It may be the same men as those mentioned in
buried in the debris of ages. Indo-Pakistan subcontinent is full of such sites nearly 28:62-64, but this is a different count in the charge.
everywhere. The sites of Harappa and Mohenjo Daro are the most ancient
hitherto unearthed in Pakistan , and they are themselves in layers covering 66. Then the (whole) story that Day will seem obscure to
centuries of time! And how many more there may be, of which we do not know them(3396) (like light to the blind) and they will not
even names! Fatehpur-Sikri was a magnificent ruin within a single generation. And
there are thousands of Qasbas once flourishing and now reduced to small villages be able (even) to question each other.
or altogether deserted. But Allah is merciful and just. He does not destroy or 3396 In their utter confusion and despair their minds will be blank. The past will
degrade a people until they have had full opportunities of turning in repentance to seem to them unreal, and the present unintelligible, and they will not even be able
Him and they have deliberately rejected His Law and continued in the practice of to consult each other, as every one's state will be the same.
iniquity.
67. But any that (in this life) had repented, believed, and
59. Nor was thy Lord the one to destroy a population
worked righteousness, will have hopes to be among
until He had sent to its centre a messenger, those who achieve salvation.
rehearsing to them Our Signs; nor are We going to
destroy a population except when its members 68. Thy Lord does create and choose as He
practise iniquity. pleases:(3397) no choice have they (in the matter):
Glory to Allah. and far is He above the partners they
60. The(material) things which ye are given are but the
ascribe (to Him)!
conveniences of this life and the glitter thereof;(3391)
but that which is with Allah is better and more 3397 As He pleases: according to His own Will and Plan. Allah is not dependent
enduring: will ye not then be wise? on other people for advice or help. He has no partners. All creation is an act of
His Will, and no one can direct Him how or why certain things should be,
3391 The good things in this life have their uses and serve their convenience. But because He is supreme in wisdom and knowledge. He chooses His messengers
they are fleeting and their value is infinitely lower than that of Truth and Justice also by His own unfettered choice. Inspiration or spiritual knowledge and dignity
and Spiritual Well-being, the gifts which come as it were from the very Presence cannot be judged by our relative or temporary standards. Worldly greatness or
of Allah. No wise soul will be absorbed in the one and neglect the other, or will even wisdom do not necessarily go with spiritual insight.
hesitate for a moment if it comes to a choice between them.
69. And thy Lord knows all that their hearts conceal and
61. Are (these two) alike?- one to whom We have made a all that they reveal.(3398)
goodly promise, and who is going to reach its
3398 Men may form all sorts of vain wishes or conceal their designs. But Allah's
(fulfilment),(3392) and one to whom We have given Will is supreme, and nothing can withstand its fulfilment.
the good things of this life, but who, on the Day of
Judgment, is to be among those brought up (for 70.And He is Allah. There is no god but He. To Him be
punishment)? praise, at the first and at the last: for Him is the
3392 The two classes of people are: (1) those who have faith in the goodly Command, and to Him shall ye (all) be brought back.
promise of Allah to the righteous, and who are doing everything in life to reach
the fulfilment of that promise, i.e., those who believe and work righteousness, and 71. Say: See ye? If Allah were to make the Night(3399)
(2) those who are ungrateful for such good things in this life as Allah has bestowed perpetual over you to the Day of Judgment, what god
on them, by worshipping wealth or power or other symbols or idols of their fancy,
i.e., those who reject Faith and lead evil lives, for which they will have to answer in is there other than Allah, who can give you
the Hereafter. The two classes are poles asunder, and their future is described enlightenment? Will ye not then hearken?
below.
3399 In the physical world the Night and Day are both blessings, the one for rest
and the other for work, and the alternation itself is one of the mercies of Allah,
62. ThatDay ((Allah)) will call to them, and say "Where and none but He can give us these blessings. If we were perpetually resting, or
are my ´partners´?- whom ye imagined (to be screened from the light, our faculties would be blunted and we should be worse
such)?" than dead. If we were perpetually working, we should be tired, and we should also
be dead in another way. This daily miracle keeps us alive and prepares us, in this
our probationary life, for our final destiny in the Hereafter. So in the spiritual
63. Those against whom the charge(3393) will be world. Some kinds of ignorance-such as ignorance of what is coming in the future-
proved, will say: "Our Lord! These are the ones whom are necessary to conserve our powers and give rest to our minds and spirits, but if
266
we were to remain ignorant perpetually, we should be spiritually dead. In the same (occasions for) mischief in the land: for Allah loves not
way our spiritual strivings require periodical alternations to rest in the form of
those who do mischief."
attention to our temporal concerns: hence the justification of a good and pure life
on the plane of this earth also. Also, in the world's history, there are periods when 3407 That is, 'spend your wealth in charity and good works. It is Allah Who has
a living messenger stimulates intense spiritual activity, and periods when it is given it to you, and you should spend it in Allah's cause. Nor should you forget
comparatively quiescent (the so-called Dark Ages); but both are examples of the the legitimate needs of this life, as misers do, and most people become misers
working of Allah's Plan of wisdom and mercy. But this applies only up to the Day who think too exclusively of their wealth. If wealth is not used properly, there are
of Judgement. After that we shall be on another plane altogether. three evils that follow: (1) its possessor may be a miser and forget all claims due to
himself and those about him; (2) he may forget the higher needs of the poor and
72. Say: See ye? If Allah were to make the day perpetual needy, or the good causes which require support; and (3) he may even misspend
over you to the Day of Judgment, what god is there on occasions and cause a great deal of harm and mischief.' Apparently Qarun had
all three vices.
other than Allah, who can give you a night in which ye
can rest? Will ye not then see?(3400) 78. He said: "This has been given to me because of a
3400 Inverse 71 was mentioned a "perpetual Night," for which the faculty of certain knowledge which I have."(3408) Did he not
"hearkening" was appropriate, as all light was shut out. In this verse a perpetual know that Allah had destroyed, before him, (whole)
Day is mentioned, for which the faculty of "seeing" is appropriate. Through many
generations,- which were superior to him in strength
doors can the higher knowledge enter our souls. Shall we not use each of them as
the occasion demands? and greater in the amount (of riches) they had
collected? but the wicked are not called (immediately)
73. It is out of His Mercy that He has made for you Night to account(3409) for their sins.
and Day,- that ye may rest therein, and that ye may 3408 He was so blind and arrogant that he thought that his own merit, knowledge,
seek of his Grace;- and in order that ye may be and skill or cleverness had earned him his wealth, and that now, on account of it,
grateful. he was superior to everybody else and was entitled to ride rough-shod over them.
Fool!-he was soon pulled up by Allah.
74. The Day that He will(3401) call on them, He will say: 3409 Even Qarun was given a long run of enjoyment with his fabulous wealth
"Where are my ´partners´? whom ye imagined (to be before he had to be removed for the mischief he was doing.
such)?"
3401 Cf. 28:62 above. The reminiscence of the words closes and rounds off the
79.So he went forth among his people in the (pride of
argument of this Section. his wordly) glitter. Said those whose aim is the Life of
this World: "Oh! that we had the like of what Qarun
75. And from each people shall We draw a has got! for he is truly a lord of mighty good
witness,(3402) and We shall say: "Produce your fortune!"(3410)
Proof": then shall they know that the Truth is in Allah 3410 When he was in the hey-day of his glory, worldly people envied him and
(alone), and the (lies) which they invented will leave thought how happy they would be if they were in his place. Not so the people of
them in the lurch.(3403) wisdom and discernment. They knew a more precious and lasting wealth, which is
described in the next verse.
3402 Cf. 4:41 . The Prophet from each People or Nation will bear testimony that
he preached the true gospel of Unity, and the People who rejected him will be
asked to show the Proof or authority on which they rejected him: Cf. 2:111.
80. But those who had been granted (true) knowledge
said: "Alas for you! The reward of Allah (in the
3403 In that new world, Allah will be the only Truth or Reality, and all the fancies Hereafter) is best for those who believe and work
or lies, which had been invented in this world of reflected or relative truths mixed righteousness: but this none shall attain, save those
with illusions, will have vanished, and left those who relied on them in the lurch.
Cf. 6:24 . who steadfastly persevere (in good)."
76. Qarun was doubtless,(3404) of the people of Moses; 81.Then We caused the earth(3411) to swallow up him
but he acted insolently towards them: such were the and his house; and he had not (the least little) party
treasures We(3405) had bestowed on him that their to help him against Allah, nor could he defend himself.
very keys would have been a burden to a body of 3411 Seen. 3404 above. Cf. also 16:45 and n. 2071. Besides the obvious moral in
strong men:(3406) Behold, his people said to him: the literal interpretation of the story, that material wealth is fleeting and may be a
"Exult not, for Allah loveth not those who exult (in temptation and a cause of fall, there are some metaphorical implications that
occur to me. (1) Qarun was with Israel in the wilderness, even his material wealth
riches). was of no use to him there; he had the mere empty keys; material wealth has no
3404 Qarun is identified with the Korah of the English Bible. His story is told in value in itself, but only a relative and local value. (2) In body he was with Israel in
Num. 16:1-35. He and his followers, numbering 250 men, rose in rebellion the wilderness, but his heart was in Egypt with its fertility and its slavery. Such is
against Moses and Aaron, on the ground that their position and fame in the the case of many hypocrites, who like to be seen in righteous company but whose
congregation entitled them to equality in spiritual matters with the Priests-that they thoughts, longings, and doings are inconsistent with such company. (3) There is no
were as holy as any, and they claimed to burn incense at the sacred Altar reserved good in this life but comes from Allah. To think otherwise is to set up a false god
for the Priests. They had an exemplary punishment: "the earth opened her mouth, besides Allah. Our own merits are so small that they should never be the object of
and swallowed them up, and their houses, and all the men that appertained unto our idolatry. (4) If Qarun on account of his wealth was setting himself up in rivalry
Korah, and all their goods: they, and all that appertained to them, went down alive with Moses and Aaron, he was blind to the fact that spiritual knowledge is far
into the pit, and the earth closed upon them: and they perished from among the above any little cleverness in worldly affairs. Mob-leaders have no position before
congregation." spiritual guides.
3405 Qarun's boundless wealth is described in the Midrashim, or the Jewish 82. And those who had envied his position the day before
compilations based on the oral teachings of the Synagogues, which however
exaggerate the weight of the keys to be the equivalent of the load of 300 mules!
began to say on the morrow: "Ah! it is indeed Allah
Who enlarges the provision(3412) or restricts it, to
3406 ' Us bah: a body of men, here used indefinitely. It usually implies a body of any of His servants He pleases! had it not been that
10 to 40 men. The old-fashioned keys were big and heavy, and if there were Allah was gracious to us, He could have caused the
hundreds of treasure chests, the keys must have been a great weight. As they were
travelling in the desert, the treasures were presumably left behind in Egypt , and earth to swallow us up! Ah! those who reject Allah will
only the keys were carried. The disloyal Qarun had left his heart in Egypt , with assuredly never prosper."
his treasures.
3412 Provision or Sustenance, both literally and figuratively: wealth and material
things in life as well as the things that sustain our higher and spiritual faculties. The
77. "But seek, with the (wealth) which Allah has rabble, that admired Qarun's wealth when he was in worldly prosperity, now sees
bestowed on thee, the Home of the Hereafter,(3407) the other side of the question and understands that there are other gifts more
nor forget thy portion in this world: but do thou good, precious and desirable, and that these may actually be withheld from men who
enjoy wealth and worldly prosperity. In fact it is false prosperity, or no prosperity
as Allah has been good to thee, and seek not
267
in the real sense of the word, which is without spiritual well-being (Cf. 29:17, 3417 Allah knows the true from the false, and if we are persecuted for our Faith
30:37, and 39:52). and attacked or spoken ill of because we dare to do right, our surest refuge is an
appeal to Allah rather than to men.
83. That Home of the Hereafter We shall give to those
who intend not highhandedness or mischief on 86. And thou hadst not expected that the Book would be
earth:(3413) and the end is (best) for the righteous. sent to thee except as a Mercy from thy Lord:(3418)
Therefore lend not thou support in any way to those
3413 High-handedness or arrogance, as opposed to submission to the Will of
Allah, Islam. Mischief, as opposed to doing good, bringing forth fruits of
who reject (Allah´s Message).(3419)
righteousness. It is the righteous who will win in the end. 3418 Revelation and the preaching of Truth may in the beginning bring
persecution, conflict, and sorrow in its train; but in reality it is the truest mercy
84. If any does good, the reward to him is better than his from Allah, which comes even without our expecting it, as it came to the Prophets
deed; but if any does evil, the doers of evil are only without their consciously asking for it. This is proved in the history of Moses
related in this Surah, and the history of the Holy Prophet which it is meant to
punished (to the extent) of their deeds.(3414) illustrate.
3414 A good deed has its sure reward, and that reward will be better than the 3419 If Allah's Message is unpalatable to Evil and is rejected by it, those who
merits of the doer. An evil deed may be forgiven by repentance, but in any case
accept it may (in their natural human feelings) sometimes wonder that such should
will not be punished with severer penalty than justice demands (Cf. 18:30 and be the case, and whether it is really Allah's Will that the conflict which ensues
36:54). should be pursued. Any such hesitation would lend unconscious support to the
aggressions of evil and should be discarded. The servant of Allah stands forth
85. Verily He Who ordained(3415) the Qurán for thee, boldly as his Mujahid (fighter of the good fight), daring all, and knowing that Allah
will bring thee back to the Place(3416) of Return. Say: is behind him.
"My Lord knows best who it is that brings true
guidance, and who is in manifest error."(3417) 87.And let nothing keep thee back from the Signs of
Allah after they have been revealed to thee: and invite
3415 That is: order in His wisdom and mercy that the Qur'an should be revealed,
containing guidance for conduct in this life and the next, and further ordered that
(men) to thy Lord, and be not of the company of those
it should be read out and taught and its principles observed in practice. It is who join gods with Allah.(3420)
because of this teaching and preaching that the Holy Prophet was persecuted, but
3420 The soldier of Allah, having taken up the fight against Evil, and knowing that
as Allah sent the Qur'an, He will see that those who follow it will not eventually he is in touch with the true Light, never yields an inch of ground. He is always to
suffer, but be restored to happiness in the Place of Return, for which see next
the fore in inviting others to his own ranks, but he himself refuses to be with those
note. who worship anything else but Allah.
3416 Place of Return: (1) a tide of Makkah; (2) the occasion when we shall be
restored to the Presence of our Lord. It is said that this verse was revealed at J 88.And call not, besides Allah, on another god. There is
uhfa, on the road from Makkah to Madinah, a short distance from Makkah, on no god but He. Everything (that exists) will perish
the Hijrah journey. The Prophet was sad at heart, and this was given as
consolation to him. If this was the particular occasion, the general meaning would
except His own Face.(3421) To Him belongs the
refer the Place of Return to the occasion of the Resurrection, when all true values Command, and to Him will ye (all) be brought back.
will be restored, however they may be disturbed by the temporary interference of 3421 This sums up the lesson of the whole Surah. The only Eternal Reality is
Evil in this life.
Allah. The whole phenomenal world is subject to flux and change and will pass
away, but He will endure forever. (R).
29. Al 'Ankabut (The Spider)

In the name of Allah, Most 3. We did test those before them, and Allah will
Gracious, Most Merciful. certainly know(3424) those who are true from those
who are false.
3424 The word "know" is used here more in the sense of testing than of acquiring
1. A.L.M.(3422) knowledge. Allah is All-Knowing: He needs no test to increase His own
knowledge, but the test is to burn out the dross within ourselves, as explained in
3422 For these Abbreviated Letters see n. 25 to 2:1. We are asked to contrast, in the last note.
our present life the real inner life against the outer life, and learn from the past
about the struggles of the soul which uphold Allah's Truth, against the 4. Do those who practise evil think that they will get the
environment of evil which resists it, and to turn our thoughts to the Ma'ad, or
man's future destiny in the Hereafter.
better of Us? Evil is their judgment!(3425)
3425 If the enemies of Truth imagine that they will "be first" by destroying Truth
2. Do men think that they will be left alone on saying, before it takes root, they are sadly at fault, for their own persecution may help to
"We believe",(3423) and that they will not be tested? plant Allah's Truth more firmly in men's hearts.
3423 Mere lip profession of Faith is not enough. It must he tried and tested in 5. For those whose hopes are in the meeting with
the real turmoil of life. The test will be applied in all kinds of circumstances, in
individual life and in relation to the environment around us, to see whether we
Allah(3426) (in the Hereafter, let them strive); for
can strive constantly and put Allah above Self. Much pain, sorrow, and self- the term (appointed) by Allah is surely coming(3427)
sacrifice may be necessary, not because they are good in themselves, but because and He hears and knows (all things).
they will purify' us, like fire applied to a goldsmith's crucible to burn out the
dross. 3426 The men of Faith look forward to Allah. Their quest is Allah, and the
object of their hopes is the meeting with Allah. They should strive with might
268
and main to serve Him in this life, for this life is short, and the Term appointed
for their probation will soon be over.
11.And Allah most certainly knows those who believe,
and as certainly those who are Hypocrites.(3434)
3427 The Term (ajal) may signify: (1) the time appointed for death, which ends
the probation of this life; (2) the time appointed for this life, so that we can 3434 Cf. 29:3 above. The general opposition between Truth and Falsehood is
prepare for the Hereafter; the limit will soon expire. In either case the ultimate now brought down to the specific case of the Hypocrites, who are against the
meaning is the same. We must strive now and not postpone anything for the Faith when struggling but swear friendship with it when it seems to be gaining
future. And we must realise and remember that every prayer we make to Allah is ground. The argument is rounded off with the next two verses.
heard by Him, and mat every unspoken wish or motive of our heart, good or
bad, is known to Him, and goes to swell our spiritual account. 12. And the Unbelievers say to those who believe:
"Follow our path, and we will bear (the
6. And if any strive (with might and main), they do so consequences)(3435) of your faults." Never in the
for their own souls:(3428) for Allah is free of all least will they bear their faults: in fact they are liars!
needs from all creation.
3435 Besides the hypocrite there is another type of man who openly scoffs at
3428 All our striving ensures to our own spiritual benefit. When we speak of Faith. 'Take life as we take it,' he says: 'we shall bear your sins.' As if they could!
serving Allah, it is not that we confer any benefit on Him. For He has no needs, Each soul bears its own burdens, and no one else can bear them. The principle
and is independent of all His Creation (Cf. 14:8). In conforming to His Will, we also applies to the type of man who preaches vicarious atonement, for, if
are seeking our own good, as in yielding to evil we are doing harm to ourselves. followed to its logical conclusion, it means both injustice and irresponsibility, and
puts quite a different complexion on the nature of sin.
7. Those who believe and work righteous deeds,- from
them shall We blot out all evil (that may be) in 13. They will bear their own burdens, and (other)
them,(3429) and We shall reward them according to burdens along with their own,(3436) and on the Day
the best of their deeds. of Judgments they will be called to account for their
falsehoods.
3429 In striving to purify our Faith and Life, we are enabled to avoid the
consequences of our misdeeds for Allah will forgive any evil in our past, purify 3436 Besides the burdens of their own infidelity, they will bear the burden of
any tendencies towards evil which we may have inherited from that past, and deluding others with falsehood.
help to the attainment of a Future based on the best of what we have done rather
than on the poor average of our own merits. The atonement or expiation is by 14. We (once) sent Noah to his people, and he tarried
Allah's Mercy, not by our merits or the merits or sacrifices of anyone else (Cf.
46:16). (R). among them a thousand years(3437) less fifty: but
the Deluge overwhelmed them while they (persisted
8. We have enjoined on man kindness to parents: but if in) sin.
they (either of them) strive (to force) thee to join 3437 The story of Noah and his Flood is not told here. It is told in other places:
with Me (in worship) anything of which thou hast no e.g., see 11:25 -48 or 26:105-122- His only referred to here to point out that
knowledge,(3430) obey them not. Ye have (all) to Noah's period lasted a long time, 950 years. (Cf. Gen. 9:28-29, where his whole
age is declared to have been 950 years, of which 350 years were after the Flood).
return to me, and I will tell you (the truth) of all that
In spite of this long period, his contemporaries failed to listen, and they were
ye did.(3431) destroyed but the story of the Ark remains an everlasting Sign and Warning to
3430 That is, no certainty, in virtue of the spiritual light. In matters of faith and mankind-a Sign of deliverance to the righteous and of destruction to the wicked.
worship, even parents have no right to force their children. They cannot and
must not hold up before them any worship but that of the One True God. 15.But We saved him and the companions of the Ark,
and We made the (Ark) a Sign for all peoples!
3431 Children and parents must all remember that they all have to go before
Allah's tribunal, and answer, each for his own deeds. In cases where one set of
people have lawful authority over another set of people (as in the case of parents 16. And (We also saved) Abraham: behold, he
and children), and the two differ in important matters like that of Faith, the latter said(3438) to his people, "Serve Allah and fear Him:
are justified in rejecting authority: the apparent conflict will be solved when the that will be best for you- If ye understand!
whole truth is revealed to all eyes in the Final Judgement. (Cf. 31:14-15 and
46:15). 3438 The story of Abraham has been told in various phases in different passages.
The ones most germane to the present passage are: 21:51-72 (his being cast into
9. And those who believe and work righteous deeds,- the fire and being saved from it); and 19:41 -50 (his voluntary exile from the
home of his fathers). Here the story is not told but is referred to in order to stress
them shall We admit to the company of the the following points; (1) Abraham's people only responded to his preaching by
Righteous.(3432) threatening to burn him (29:16-18, 24); (2) evil consorts with evil but will have a
rude awakening (29:25); (3) the good adhere to the good, and are blessed (29:26-
3432 The picking up again of the words which began verse 7 above shows that 27). Note that the passage 29:19-23 is a parenthetical comment, though some
the same subject is now pursued from another aspect. The expiation or reward Commentators treat a portion of it as part of Abraham's speech.
which was first spoken of is not so much a tangible thing as a restoration of status.
The striving in righteous deeds will restore fallen man to the society of the
Righteous-the ideal Fellowship described in 4:69 and n. 586. 17. "For ye do worship idols besides Allah, and ye invent
falsehood. The things that ye worship besides Allah
10. Then there are among men such as say, "We believe have no power to give you sustenance: then seek ye
in Allah.; but when they suffer affliction in (the cause sustenance(3439) from Allah, serve Him, and be
of) Allah, they treat men´s oppression as if it were grateful to Him: to Him will be your return.
the Wrath of Allah. And if help comes (to thee) from 3439 Sustenance: in the symbolic as well as the literal sense. Seek from Allah all
thy Lord, they are sure to say,(3433) "We have that is necessary for your upkeep and development, and for preparing you for
(always) been with you!" Does not Allah know best your future Destiny. Lay all your hopes in Him and in no one else. Dedicate
all that is in the hearts of all creation? yourselves to His worship. He will give you all that is necessary for your growth
and well being, and you should show your gratitude to Him by conforming your
3433 Cf. 9:56 , and other passages where the cunning of the Hypocrites is will entirely to His ( Cf. n. 3412).
exposed. The man who turns away from Faith in adversity and only claims the
friendship of the Faithful when there is something to be gained by it, is worthy of 18."And if ye reject (the Message), so did generations
a double condemnation: first because he rejected Faith and Truth, and secondly
because he falsely pretended to be one of those whom he feared or hated in his before you: and the duty of the messenger is only to
heart. But nothing in all Creation is concealed from Allah. preach publicly (and clearly)."
19. See they not how Allah originates creation,

then(3440) repeats it: truly that is easy for Allah.
269
3440 The originating of creation is the creation of primeval matter. The him, and they will curse each other. But there will then be no help, and they
repetition of the process of creation goes on constantly, for at every moment new must suffer in the Fire.
processes are being called into being by the creative power of Allah, and
according to His Laws. And the final creation as far as man is concerned will be 26. But Lut had faith in Him:(3446) He said: "I will leave
in the Ma'ad, when the whole world as man sees it will be entirely newly created
on a different plane. As far as Allah is concerned, there is nothing final-no first home for the sake of my Lord: for He is Exalted in
and last, for He is infinite. He was before our First and will be after our Last, and Might, and Wise."
if there is any meaning in these relative terms, He is the real First and the real
3446 Lut was a nephew of Abraham. He adhered to Abraham's teaching and
Last.
faith and accepted voluntary exile with him, for Abraham left the home of his
fathers in Chaldaea arid migrated to Syria and Palestine , where Allah gave him
20. Say: "Travel through the earth(3441) and see how increase and prosperity, and a numerous family, who upheld the flag of Unity
Allah did originate creation; so will Allah produce a and the Light of Allah.
later creation: for Allah has power over all things.
27. And We gave (Abraham) Isaac and Jacob, and
3441 Travel through the earth: again, literally as well as symbolically. If we
actually go through this wide earth, we shall see the wonderful things in His ordained among his progeny Prophethood(3447) and
Creation—the Grand Canyon and the Niagaras in North America, beautiful Revelation, and We granted him his reward in this
harbours like that at Sydney in Australia, mountains like Fujiyama, the life; and he was in the Hereafter (of the company) of
Himalayas, and Elburz in Asia, the Nile with its wonderful cataracts in Africa, the the Righteous.(3448)
Fiords of Norway, the Geysers of Iceland, the city of the midnight sun in
Tromsoe, and innumerable wonders everywhere. But wonders upon wonders 3447 Isaac was Abraham's son and Jacob his grandson, and among his progeny
are disclosed in the constitution of matter itself, the atom, and the forces of was included Isma'il the eldest son of Abraham. Each of these became a
energy, as also in the instincts of animals, and the minds and capacities of man. fountainhead of Prophecy and Revelation. Isaac and Jacob through Moses, and
And there is no limit to these things. Worlds upon worlds are created and Isma'il through the Prophet Muhammad. Jacob got the name of " Israel " at
transformed every moment, within and presumably beyond man's vision. From Bethel : Gen. 32:28; and 35:10, and his progeny got the title of "The Children of
what we know we can judge of the unknown. Israel".
3448 Cf. 29:9, and 4:69, n. 586.
21. "He punishes whom He pleases, and He grants
Mercy to whom He pleases, and towards Him are ye 28.And (remember) Lut: behold, he said to his people:
turned.(3442)
"Ye do commit lewdness, such as no people in
3442 I think ilayhi tuqlabun is better translated "towards Him are ye turned" than Creation(3449) (ever) committed before you.
"towards Him will be your return", as it implies not only the return of man to
Allah in the Hereafter (turja'un in verse 17 above) but also the fact explained in 3449 Cf. 7:80. A discreet reference is made to their unspeakable crimes, which
verse 22 that man's needs are always to be obtained from Allah: man cannot were against the laws of nature.
frustrate Allah's designs, and can have no help or protection except from Allah:
man has always to face Allah, whether man obeys Allah or tries to ignore Allah. 29. "Do ye indeed approach men, and cut off the
Man will never be able to defeat Allah's Plan. According to His wise Will and highway?-(3450) and practise wickedness (even) in
Plan, He will grant His grace or withhold it from man.
your councils?" But his people gave no answer but
this: they said: "Bring us the Wrath of Allah if thou
22. "Not on earth nor in heaven will ye be able (fleeing)
tellest the truth."(3451)
to frustrate (his Plan), nor have ye, besides Allah,
any protector or helper." 3450 They infested highways and committed their horrible crimes not only
secretly, but openly and publicly, even in their assemblies. Some Commentators
23. Those who reject the Signs of Allah and the Meeting understand "cutting off the highway" to refer to highway robberies; this is
possible, and it is also possible that the crimes in their assemblies may have been
with Him (in the Hereafter),- it is they who shall injustice, rowdiness, etc. But the context seems to refer to their own special
despair of My Mercy: it is they(3443) who will horrible crime, and the point here seems to be that they were not ashamed of it
(suffer) a most grievous Penalty. and that they practised it publicly. Degradation could go no further.
3443 The emphasis is on "they" (ula'ika). It is only the people who ignore or 3451 This is another instance of their effrontery, in addition to that mentioned in
reject Allah's signs and reject a Hereafter, that will find themselves in dispair and 7:82: the two supplement each other. Here the point emphasised is that they did
suffering. Allah's mercy is open to all, but if any reject His Mercy, they must not believe in Allah or His Punishment, and dared Allah's Prophet Lut to bring
suffer. about the Punishment if he could. And it did come and destroy them.
24.So naught was the answer of (Abraham´s) people 30.He said: "O my Lord! help Thou me against people
except that they said: "Slay him or burn him." But who do mischief!"
Allah did save him from the Fire.(3444) Verily in this
are Signs for people who believe. 31. When Our Messengers came to Abraham with the
good news,(3452) they said: "We are indeed going to
3444 See 21:66-70. Abraham was cast into the fire, but he was unhurt, by the
grace of Allah. So righteous people suffer no harm from the plots of the wicked.
destroy the people of this township:(3453) for truly
But they must leave the environment of evil even if they have to forsake their they are (addicted to) crime."
ancestral home, as Abraham did.
3452 See 11:69-76. The angels, who were coming on the mission to destroy the
people who were polluting the earth with their crimes, called on their way on
25. And he said: "For you, ye have taken (for worship) Abraham to give the good news of the birth of a son to him in his old age. When
idols besides Allah, out of mutual love and they told him their destination, he feared for his nephew who he knew was there.
regard(3445) between yourselves in this life; but on They reassured him and then came on to Lut
the Day of Judgment ye shall disown each other and 3453 By translating "township" I imply the two neighbouring populations of
curse each other: and your abode will be the Fire, and Sodom and Gomorrah , who had already gone too far in their crime, their
ye shall have none to help." shamelessness, and their defiance, to profit by any mercy from Allah.
3445 In sin and wickedness there is as much log-rolling as in politics. Evil men
humour each other and support each other; they call each other's vice by high-
32. He said: "But there is Lut there." They said: "Well do
sounding names. They call it mutual regard or friendship or love; at the lowest, we know who is there : we will certainly save him
they call it toleration. Perhaps they flourish in this life by such arts. But they and his following,- except his wife: she is of those
deceive themselves, and they decehe each other. What will be their relations in who lag behind!"(3454)
the Hereafter? They will disown each other when each has to answer on the
principle of personal responsibility. Each will accuse the others of misleading
270
3454 She was not loyal to her husband. Tradition says that she belonged to the
wicked people, and was not prepared to leave them. She had no faith in the
40.Each one of them We seized for his crime: of them,
mission either of her husband or of the angels who had come as his guests. against some We sent a violent tornado (with
showers(3462) of stones); some were caught by a
33. And when Our Messengers came to Lut, he was (mighty) Blast;(3463) some We caused the
grieved on their account, and felt himself earth(3464) to swallow up; and some We drowned
powerless(3455) (to protect) them: but they said: (in the waters):(3465) It was not Allah Who injured
"Fear thou not, nor grieve: we are (here) to save thee (or oppressed) them:" They injured (and oppressed)
and thy following, except thy wife: she is of those their own souls.
who lag behind. 3462 For hasib (violent tornado with showers of stones), see 17:68: this
3455 This part of the story may be read in greater detail in 11:77-83. punishment as inflicted on the Cities of the Plain, to which Lot preached (54:34).
Some Commentators think that this also applied to 'Ad, but their punishment is
described as by a violent and unseasonable cold wind (41:16; 54:19 and 69:6),
34."For we are going to bring down on the people of such as blows in sand storms in the Ahqaf, the region of shifting sands which was
this township a Punishment(3456) from heaven, in their territory.
because they have been wickedly rebellious."
3463 For sayhah (Blast) see 11:67 and n. 1561, as also n. 1047 to 7:78 and n.
3456 The Punishment was a rain of brimstone, which completely overwhelmed 1996 to 15:73. This word is used in describing the fate of: Thamud (11:67)
the Cities, with possibly an earthquake and a volcanic eruption (see 11:82). Madyan (11:94); the population to which Lut preached (15:73); and the Hijr
(15:83), part of the territory of Thamud ; also in the Parable of the City to which
35. And We have left thereof an evident Sign,(3457) for came the three Prophets, who found a single believer (36:29).
any people who (care to) understand. 3464 This was the fate of Qarun: see 28:81. Cf. also 16:45 and n. 2071.
3457 The whole tract on the east side of the Dead Sea (where the Cities were 3465 This was the fate of the hosts of Pharaoh and Haman (28:40) as well as the
situated) is covered with sulphurous salts and is deadly to animal and plant life. wicked generation of Noah (26:120).
The Dead Sea itself is called in Arabic the Bahr Lut (the sea of Lot ). It is a
scene of utter desolation, that should stand as a Symbol of the Destruction that
awaits Sin.
41. The parable of those who take protectors other than
Allah is that of the spider, who builds (to itself) a
36.To the Madyan (people) (We sent) their brother house; but truly the flimsiest of houses(3466) is the
Shuáib. Then he said: "O my people! serve Allah, spider´s house;-(3467) if they but knew.
and fear the Last Day: nor commit evil on the earth, 3466 The Spider's house is one of the wonderful Signs of Allah's creation. It is
with intent to do mischief." made up of fine silk threads spun out of silk glands in the spider's body. There
are many kinds of spiders and many kinds of spider houses. Two main types of
houses may be mentioned. There is the tubular nest or web, a silk-lined house or
37. Butthey rejected him: Then the mighty Blast(3458)
burrow with one or two trap doors. This may be called his residential or family
seized them, and they lay prostrate in their homes by mansion. Then there is what is ordinarily called a spider's web, consisting of a
the morning. central point with radiating threads running in all directions and acting as tie-
beams to the quasi- circular concentric threads that form the body of the web.
3458 The story of Shu'ayb and the Madyan people is only referred to here. It is This is his hunting box. The whole structure exemplifies economy in time,
told in 11:84-95. Their besetting sin was fraud and commercial immorality. Their material, and strength. If an insect is caught in the net, the vibration set up in the
punishment was a mighty Blast, such as accompanies volcanic eruptions. The radiating threads is at once communicated to the spider, who can come and kill
point of the reference here is that they went about doing mischief on the earth, his prey. In case the prey is powerful, the spider is furnished with poison glands
and never thought of the Ma'ad or the Hereafter, the particular theme of this with which to kill his prey. The spider sits either in the centre of the web or hides
Surah. The same point is made by the brief references in the following two on the underside of a leaf or in some crevice, but he always has a single thread
verses to the 'Ad and the Thamud, and to Qarun, Pharaoh, and Haman, though connecting him with his web, to keep him in telephonic communication. The
the besetting sin in each case was different. The Midianites were a commercial female spider is much bigger than the male, and in Arabic the generic gender of
people and trafficked from land to land; their frauds are well described as 'Ankabut is feminine.
spreading "mischief on the earth".
3467 Most of the facts in the last note can be read into the Parable. For their
38. (Remember also) the Ád and the Thamud thickness, the spider's threads are very strong from the point of view of relativity,
but in our actual world they are flimsy, especially the threads of the gossamer
(peoples):(3459) clearly will appear to you from (the spider floating in the air. So is the house and strength of the man who relies on
traces) of their buildings (their fate): the Evil One material resources however fine or beautiful relatively; before the eternal Reality
made their deeds alluring(3460) to them, and kept they are as nothing. The spider's most cunning architecture cannot stand against
them back from the Path, though they were gifted a wave of man's hand. His poison glands are like the hidden poison in our
with intelligence and skill. beautiful worldly plants which may take various shapes but have seeds of death in
them.
3459 For 'Ad people see 7:65-72, and n. 1040, and for Thamud, 7:73-79, and n.
1043. The remains of their buildings show (1) that they were gifted with great 42. Verily Allah doth know of (every thing)
intelligence and skill; (2) that they were proud of their material civilisation; and
whatever(3468) that they call upon besides Him: and
(3) their destruction argues how the greatest material civilisation and resources
cannot save a People who disobey Allah's moral law. He is Exalted (in power), Wise.
3460 They were so arrogant and self-satisfied, that they missed the higher 3468 The last verse told us that men, out of spiritual ignorance, build their hopes
purpose of life, and strayed clean away from the Path of Allah. Though their on flimsy unsubstantial things (like the spider's web) which are broken by a
intelligence should have kept them straight, Evil made them crooked and led thousand chance attacks of wind and weather or the actions of animals or men. If
them and kept them astray. they cannot fully grasp their own good, they should seek His Light. To Him
everything is known—men's frailty, their false hopes, their questionable motives,
the false gods whom they enthrone in their midst, the mischief done by the
39. (Remember also) Qarun,(3461) Pharaoh, and neglect of Truth, and the way out for those who have entangled themselves in the
Haman: there came to them Moses with Clear Signs, snares of Evil. He is All-Wise and is able to carry out all He wills, and they
but they behaved with insolence on the earth; yet should turn to Him.
they could not overreach (Us).
43. And such are the Parables We set forth for mankind,
3461 For Qarun see 28:76-82; Pharaoh is mentioned frequently in the Qur'an,
but only those understand them who have
but he is mentioned in association with Raman in 28:6; for their blasphemous
arrogance and defiance of Allah see 28:38. They thought such a lot of Knowledge.(3469)
themselves, but they came to an evil end.
271
3469 Parables seem simple things, but their profound meaning and application was also sent to Yamamah in Arabia itself (east of the Hijaz) where the Banu
can only be understood by those who seek knowledge and by Allah's grace attain Hanifah tribe was Christian, like the Harith tribe of Najran who voluntarily sent
it. an embassy to Madman. All these countries except Abyssinia eventually became
Muslim, and Abyssinia itself has a considerable Muslim population now and sent
44. Allah created the heavens and the earth in true some Muslim converts to Madinah in the time of the Prophet himself. As a
generalisation, it is true that the Jewish and the Christian peoples as they existed
(proportions):(3470) verily in that is a Sign for those in the seventh century of the Christian era have been mainly absorbed by Islam,
who believe. as well as the lands in which they predominated. Remnants of them built up new
nuclei. The Roman Catholic Church conquered new lands among the northern
3470 Cf. 6:73 and n. 896. In all Allah's Creation, not only is there evidence of
(Germanic) Pagans and the Byzantine Church among the eastern (Slavonic)
intelligent Purpose, fitting all parts together with wisdom, but also of supreme
Pagans, and the Protestantism of the 16th century gave a fresh stimulus to the
Goodness and cherishing Care, by which all needs are satisfied and all the
main ideas for which Islam stands, viz., the abolition of priestcraft, the right of
highest and truest cravings fulfilled. These are like beckoning signals to lead on
private judgement, the simplification of ritual, and the insistence upon the
those who pray and search in Faith, those who with the most intense desire of
simple, practical, everyday duties of life.
their soul can pray, as in Cardinal Newman's Hymn, "Lead, kindly Light! Amid
the encircling gloom, lead Thou me on!" 3477 The Pagan Arabs also gradually came in until they were all absorbed in
Islam.
45. Recite what is sent(3471) of the Book by inspiration
to thee, and establish regular Prayer: for Prayer 48. And thou wast not (able) to recite a Book before this
restrains from shameful and unjust deeds; and (Book came), nor art thou (able) to transcribe it with
remembrance of Allah is the greatest (thing in life) thy right hand:(3478) In that case, indeed, would the
without doubt. And Allah knows the (deeds) that ye talkers of vanities have doubted.
do. 3478 The Holy Prophet was not a learned man. Before the Qur'an was revealed
3471 The tilawat of the Qur'an implies: (1) rehearsing or reciting it, and to him, he never claimed to proclaim a Message from Allah. He was not in the
publishing it abroad to the world; (2) reading it to ourselves; (3) studying it to habit of preaching eloquent truths as from a Book, before he received his
understand it as it should be studied and understood (2:121); (4) meditating on it Revelations, nor was he able to write or transcribe with his own hand. If he had
so as to accord our knowledge and life and desires with it. When this is done, it had these worldly gifts, there would have been some plausibility in the charge of
merges into real Prayer, and Prayer purges us of anything (act, plan, thought, the talkers of vanities that he spoke not from inspiration but from other people's
motive, words) of which we should be ashamed or which would work injustice to books, or that he composed the beautiful verses of the Qur'an himself and
others. Such Prayer passes into our inmost life and being, for then we realise the committed them to memory in order to recite them to people. The circumstance
Presence of Allah, and that is true dhikr (or remembrance), for remembrance is in which the Qur'an came bear their own testimony to its truth as from Allah.
the bringing to mind of things as present to us which might otherwise be absent
to us. And that is the greatest thing in life. It is subjective to us: it fills our 49. Nay, here are Signs self-evident in the hearts of
consciousness with Allah. For Allah is in any case always present and knows all. those endowed with knowledge:(3479) and none but
the unjust reject Our Signs.(3480)
46. And dispute ye not with the People of the Book,
except with means better(3472) (than mere 3479 "Knowledge" ('ilm) means both power of judgement in discerning the value
of truth and acquaintance with previous revelations. It implies both literary and
disputation), unless it be with those of them who spiritual insight. To men so endowed, Allah's revelations and Signs are self-
inflict wrong (and injury):(3473) but say, "We evident. They commend themselves to their hearts, minds, and understandings,
believe in the revelation which has come down to us which are typified in Arabic by the word sadr, "breast".
and in that which came down to you; Our Allah and
3480 Cf. the last clause of verse 47 above. There the argument was that the
your Allah is one; and it is to Him we bow (in rejection of the Qur'an was a mark of Unbelief. Now the argument is carried a
Islam)."(3474) stage farther. Such rejection is also a mark of injustice, a deliberate perversity in
going against obvious Signs, which should convince all honest men.
3472 Mere disputations are futile. In order to achieve our purpose as true
standard-bearers for Allah, we shall have to find true common grounds of belief,
as stated in the latter part of this verse, and also to show by our urbanity, 50. Ye they say: "Why are not Signs sent down to him
kindness, sincerity, truth, and genuine anxiety, for the good of others, that we are from his Lord?" Say: "The signs are indeed with Allah.
not cranks or merely seeking selfish or questionable aims. and I am indeed a clear Warner."(3481)
3473 Of course those who are deliberately trying to wrong or injure others will 3481 See last note. In the Qur'an, as said in verse 49, are Signs which should
have to be treated firmly, as we are guardians of each other. With them, there is carry conviction to all honest hearts. And yet the Unbelievers ask for Signs! They
little question of finding common ground or exercising patience, until the injury mean some special kinds of Signs or Miracles, such as their own foolish minds
is prevented or stopped. dictate. Everything is possible for Allah, but Allah is not going to humour the
follies of men or listen to their disingenuous demands. He has sent a Messenger
3474 That is, the religion of all true and sincere men of Faith is, or should be,
to explain His Signs clearly, and to warn them of the consequences of rejection.
one; and that is the ideal of Islam.
Is it not enough?
47.And thus(3475) (it is) that We have sent down the 51.And is it not enough for them that we have sent
Book to thee. So the People of the Book believe down to thee the Book which is rehearsed to them?
therein,(3476) as also do some of these(3477) Verily, in it is Mercy and a Reminder to those who
(pagan Arabs): and none but Unbelievers reject our believe.(3482)
signs.
3482 The perspicuous Qur'an, as explained in detail by Allah's Messenger, in
3475 It is in this spirit that all true Revelation comes from Allah. Allah is One, conjunction with Allah's Signs in nature and in the hearts of men, should be
and His Message cannot come in one place or at one time to contradict His enough for all. It is mere fractious opposition to demand vaguely something
Message in another place or at another time in spirit, though there may be local more. (Cf. also 6:124, and n. 946).
variations according to the needs or understanding of men at any given time or
place -
52. Say: "Enough is Allah for a witness between me and
3476 The sincere Jews and Christians found in the Holy Prophet a fulfillment of you: He knows what is in the heavens(3483) and on
their own religion. For the names of some Jews who recognised and embraced earth. And it is those who believe in vanities and
Islam, see n. 3227 to 26:197. Among the Christians, too, the Faith slowly won
ground. Embassies were sent by the Holy Prophet in the 6th and 7th years of the
reject Allah, that will perish (in the end).(3484)
Hijrah to all the principal countries around Arabia, viz., the capital of the 3483 The test of a Revelation is whether it comes from Allah or not. This is
Byzantine Empire (Constantinople), the capital of the Persian Empire (Mada'in), made clear by the life and teachings of the Messenger who brings it. No fraud or
the Sasanian capital known to the West by the Greek name of Ctesiphon, (about falsehood can for a moment stand before Allah. All the most hidden things in
thirty miles south of modem Baghdad), Syria, Abyssinia, and Egypt. All these heaven and earth are open before Him.
(except Persia ) were Christian countries. In the same connection, an embassy
272
3484 If Truth is rejected, Truth does not suffer. It is the rejecters who suffer and
perish in the end.
60. How many are the creatures that carry not their
own(3492) sustenance? It is Allah who feeds (both)
53. They ask thee to hasten on the Punishment(3485) them and you: for He hears and knows (all things).
(for them): had it not been for a term (of respite) 3492 If we look at the animal creation, we see that many creatures seem almost
appointed, the Punishment would certainly have helpless to find their own food or sustain their full life, being surrounded by
come to them: and it will certainly reach them,- of a many enemies. Yet in the Plan of Allah they find full sustenance and protection.
So does man. Man's needs—as well as helplessness—are by many degrees greater.
sudden, while they perceive not!
Yet Allah provides for him as for all His creatures. Allah listens to the wish and
3485 Cf. 22:47 and n. 2826. The rejecters of Faith throw out a challenge out of cry of all His creatures and He knows their needs and how to provide for them
bravado: "Let us see if you can hasten the punishment on us!" This is a vain taunt. all. Man should not therefore hesitate to suffer exile or persecution in Allah's
Allah's Plan will take its course, and it can neither be delayed nor hastened. It is Cause.
out of His Mercy that He gives respite to sinners— in order that they may have a
chance of repentance. If they do not repent, the Punishment must certainly 61. Ifindeed thou ask them(3493) who has created the
come to them—and on a sudden, before they perceive that it is coming! And then heavens and the earth and subjected(3494) the sun
it will be too late for repentance.
and the moon (to his Law), they will certainly reply,
54.They ask thee to hasten on the Punishment:(3486) "(Allah)". How are they then deluded away (from the
truth)?
but, of a surety, Hell will encompass the Rejecters of
Faith!- 3493 Cf. 23:84-89. "Them" in both passages refers to the sort of inconsistent men
who acknowledge the power of Allah, but are deluded by false notions into
3486 The challenge of the wicked for Punishment was answered in the last verse disobedience of Allah's Law and disregard of Allah's Message (see also 31:25,
by reference to Allah's merciful Respite, to give chances of repentance. It is 43:9, and 43:11).
answered in this verse by an assurance that if no repentance is forthcoming, the
Punishment will be certain and of an all-pervasive kind. Hell will surround them 3494 Cf. 13:2, and 23:85. The perfect order and law of Allah's universe should
on all sides, and above them and below them. be Signs to man's intelligence to get his own will into tune with Allah's Will; for
only so can he hope to attain his full development.
55. On the Day that the Punishment shall cover them
from above them and from below them,(3487) and (a 62.Allah enlarges the sustenance (which He gives) to
Voice) shall say: "Taste ye (the fruits) of your whichever of His servants He pleases;(3495) and He
deeds!"(3488) (similarly) grants by (strict) measure, (as He
pleases): for Allah has full knowledge of all things.
3487 Cf. a similar phrase in 6:65.
3495 Cf. 13:26 . Unequal gifts are not a sign of chaos in Allah's universe. Allah
3488 This is not merely a reproach, but a justification of the Punishment. "It is provides for all according to their real needs and their most suitable requirement,
you who brought it on yourselves by your evil deeds: blame none but yourselves. according to His perfect knowledge and understanding of His creatures.
Allah's Mercy gave you many chances: His Justice has now overtaken you."
63.And if indeed thou ask them(3496) who it is that
56.O My servants who believe! truly, spacious is My
sends down rain from the sky, and gives life
Earth:(3489) therefore serve ye Me - (and Me alone)! therewith to the earth after its death, they will
3489 There is no excuse for any one to plead that he could not do good or was certainly reply, "(Allah)!" Say, "Praise be to Allah."
forced to evil by his circumstances and surroundings, or by the fact that he lived But most of them understand not.
in evil times. We must shun evil and seek good, and Allah's Creation is wide
enough to enable us to do that, provided we have the will, the patience, and the 3496 In 29:61 above, the point was that there is a certain type of man that
constancy to do it. It may be that we have to change our village or city or country; realises the power of Allah, but yet goes after false ideas and false worship. Here
or that we have to change our neighbours or associates; or to change our habits the point is that there is another type of man to whom the goodness of Allah is
or our hours, our position in life or our human relationships, or our callings. made clear by rain and the gifts of nature and who realises the daily, seasonal,
Our integrity before Allah is more important than any of these things, and we and secular changes which evidence Allah's goodness in giving us life (physical
must be prepared for exile for Hijrah) in all these senses. For the means with and spiritual) and reviving us after we seem to die,-and who yet fails to draw the
which Allah provides us for His service are ample, and it is our fault if we fail right conclusion from it and to make his own life true and beautiful, so that when
(Cf. 39:10). his period of probation in this transitory life is ended, he can enter into his
eternal heritage. Having come so far such men fail at the crucial stage. At that
57. Every soulshall have a taste of death:(3490) In the stage they ought to have praised and glorified Allah, and accepted His Grace and
Light, but they show their want of true understanding by failing to profit by
end to Us shall ye be brought back. Allah's gifts.
3490 Cf. 3:185. n. 491, and 21:35 and n. 2697. Death is the separation of the
soul from the body when the latter perishes. We should not be afraid of death, 64.What is the life of this world but amusement and
for it only brings us back to Allah. The various kinds of hijrah or exile, physical play?(3497) but verily the Home in the Hereafter,-
and spiritual, mentioned in the last note, are also modes of death in a sense: what that is life indeed, if they but knew.
is there to fear in them?
3497 Cf. 6:32 . Amusement and play have no lasting significance except as
58. But those who believe and work deeds of preparing us for the serious work of life. So this life is but an interlude, a
preparation for the real Life, which is in the Hereafter. This world's vanities are
righteousness - to them shall We give a Home in
therefore to be taken for what they are worth; but they are not to be allowed to
Heaven,-(3491) lofty mansions beneath which flow deflect our minds from the requirements of the inner life that really matters.
rivers,- to dwell therein for aye;- an excellent reward
for those who do (good)!- 65.Now, if they embark on a boat, they call on Allah,
3491 The goodly homes mentioned in 16:41 referred to this life, but it was stated making their devotion sincerely (and exclusively) to
there that the reward of the Hereafter would be greater. Here the simile of the Him;(3498) but when He has delivered them safely to
Home is referred to Heaven: it will be beautiful: it will be picturesque, with the (dry) land, behold, they give a share (of their worship
sight and sound of softly murmuring streams: it will be lofty or sublime: and it to others)!-
will be eternal.
3498 Cf. 7:29 , where I have slightly varied the English phrase according to the
59. Those who persevere in patience, and put their context.
trust, in their Lord and Cherisher. It was shown in the last verse that the life of this world is fleeting, and that the
true life—that which matters—is the Life in the Hereafter. In contrast with this
inner reality is now shown the shortsighted folly of man. When he faces the
273
physical dangers of the sea, which are but an incident in the phenomenal world,
he actually and sincerely seeks the help of Allah; but when he is safely back on
68. And who does more wrong(3501) than he who
land, he forgets the Realities. plunges into the pleasures and vanities of fleeting invents a lie against Allah or rejects the Truth when it
phenomena, and his devotion, which should be given exclusively to Allah, is reaches him? Is there not a home in Hell for those
shared by idols and vanities of his own imagination. (R). who reject Faith?
66. Disdaining ungratefully Our gifts, and giving 3501 Cf. 6:21 . Even from a worldly point of view those who reject Allah's Truth
are at a disadvantage. But those who deliberately invent lies and set up false gods
themselves up(3499) to (worldly) enjoyment! But for worship-what punishment can we imagine for them except a permanent
soon will they know. deprivation of Allah's grace, and a home in Hell? (R).
3499 Such folly results in the virtual rejection (even though it may not be
express) of Allah and His Grace. It plunges man into the pleasures and vanities 69. And those who strive(3502) in Our (cause),- We will
that merely delude and are bound to pass away. This delusion, however, will certainly guide them to Our Paths:(3503) For verily
come to an end when the true Reality of the Hereafter will shine forth in all its Allah is with those who do right.
splendour.
3502 Strive in Our Cause. All that man can do is to strive in Allah's Cause. As
67. Do they not then see that We have made a sanctuary soon as he strives with might and main, with constancy and determination, the
Light and Mercy of Allah come to meet him. They cure his defects and
secure, and that men are being snatched away from shortcomings. They provide him with the means by which he can raise himself
all around them?(3500) Then, do they believe in that above himself. They point out the Way, and all the Paths leading up to it. See
which is vain, and reject the Grace of Allah. next note.
3500 If they want evidences of their folly in the phenomenal world itself, they 3503 The Way of Allah (al Sirat al Mustaqim) is a Straight Way . But men have
will see sacred Sanctuaries where Allah's Truth abides safely in the midst of the strayed from it in all directions. And there are numerous Paths by which they can
Deluge of broken hopes, disappointed ambitions and unfulfilled plans in the get back to the Right Way , the way in which the purity of their own nature, and
world around. The immediate reference was to the Sanctuary of Makkah and the the Will and Mercy of Allah, require them to walk. All these numerous Paths
gradual progress of Islam in the districts surrounding the Quraysh in the midst of become open to them once they give their hearts in keeping to Allah and work in
the trying Makkan period. But the general application holds good for all times right Endeavour (Jihad) with all their mind and soul and resources. Thus will
and places. they get out of the Spider's web of this frail world and attain to eternal Bliss in the
fulfilment of their true Destiny.
30. Al Rum (The Romans)

3507 Bid' in the text means a short period-a period of from three to nine years.
In the name of Allah, Most The period between the loss of Jerusalem (614-15 A.C.) by the Romans and their
Gracious, Most Merciful. victory at Issus (622 A.C.) was seven years, and that to the penetration of Persia by
Heraclius was nine years. See last note.
3508 See n. 3506 and Appendix VIII. The battle of Badr (2 A.H. = 624 A.C.) was
1. A. L. M.(3504) a real time of rejoicing for the Believers and a time of disillusionment for the
arrogant Quraysh , who thought that they could crush the whole movement of
3504 See n. 25 to 2: 1 and Introduction to this Surah. Islam in Madinah as they had tried to do in Makkah, but they were signally
repulsed. Seen. 352 to 3:13.
2. The Roman Empire(3505) has been defeated-
5. With the help of Allah. He helps whom He will,(3509)
3505 The remarkable defeats of the Roman Empire under Heraclius and the and He is exalted in might, most merciful.
straits to which it was reduced are reviewed in Appendix VIII (to follow this
Surah). It was not merely isolated defeats; the Roman Empire lost most of its 3509 Whom He will As explained elsewhere, Allah's Will or Plan is not arbitrary:
Asiatic territory and was hemmed in on all sides at its capital, Constantinople . it is full of the highest wisdom. His Plan is formed in mercy, so as to safeguard the
The defeat, "in a land close by" must refer to Syria and Palestine . Jerusalem was interests of all his creatures, against the selfish aggrandizement of any section
lost in 614-15 A.C., shortly before this Surah was revealed. against them. And He is able to carry out His Plan in full, and there is no power
that can stop or delay His Plan.
3. In a land close by; but they, (even) after (this) defeat
of theirs, will soon be victorious-(3506) 6. (It is) the promise of Allah.(3510) Never does Allah
depart from His promise: but most men understand
3506 The Pagan Quraysh of Makkah rejoiced at the overthrow of Rome by Persia
. They were pro-Persian. and in their heart of hearts they hoped that the nascent not.
movement of Islam, which at that time was, from a worldly point of view, very 3510 The promise refers to the Decision of all things by the Command of Allah,
weak and helpless, would also collapse under their persecution. But they misread Who will remove all troubles and difficulties from the path of His righteous
the true Signs of the times. They are told here that they would soon be Believers, and help them to rejoice over the success of their righteous Cause. This
disillusioned in both their calculations, and it actually so happened at the battle of refers to all times and all situations. The righteous should not despair in their
Issus in 622 A.C. (the year of Hijrah) and in 624 A.C., when Heraclius carried his darkest moments, for Allah's help will come. Ordinarily men are puffed up if they
campaign into the heart of Persia (see Appendix VIII) and the Makkan Quraysh score a seeming temporary success against the righteous, and do not realise that
were beaten off at Badr. Allah's Will can never be thwarted.
4. Within a few years.(3507) With Allah is the Decision, 7. They know but the outer(3511) (things) in the life of
in the past and in the Future: on that Day shall the this world: but of the End of things(3512) they are
Believers rejoice-(3508) heedless.
274
3511 Men are misled by the outward show of things, though the inner reality may
be quite different. Many seeming disasters are really godsends if we only
13. No intercessor will they have among their
understood. "Partners",(3519) and they will (themselves) reject
their "Partners".
3512 Akhirah: I have usually translated "Hereafter". Here the context is perfectly
general, and refers to the End of things or enterprises in history as well as the 3519 False worship will then appear in its true colours. Anything to which we
Hereafter in the technical theological sense. offered the worship due to Allah alone, will vanish instead of being of any help.
Indeed the deluded false worshippers, whose eyes will now be opened, will
8. Do they not reflect in their own minds? Not but for themselves reject their falsehoods, as the Truth will now shine with unquestioned
splendour.
just ends(3513) and for a term appointed, did Allah
create the heavens and the earth, and all between 14.On the Day that the Hour will be established,- that
them: yet are there truly many among men who deny
Day shall (all men)(3520) be sorted out.
the meeting(3514) with their Lord (at the
Resurrection)! 3520 In the fullness of time good and evil will all be sorted out and separated. The
good will reach their destination of felicity in rich and luscious, well-watered
3513 Cf. 15:85. Here the argument is about the ebb and flow of worldly power, meadows, which stand as the type of all that is fair to see and pleasant to feel. The
and the next clause is appropriately added, "and for a term appointed". Let not any evil will no longer imagine that they are enjoying good fortune, for the testing time
one who is granted worldly power or advantage run away with the notion that it is will be over, and the grim reality will stare them in the face. They will receive their
permanent. It is definitely limited in the high Purpose of Allah, which is just and just Punishment. (R).
true. And an account will have to be given of it afterwards on the basis of strict
personal responsibility.
15. Then those who have believed and worked righteous
3514 It is therefore all the more strange that there should be men who not only deeds, shall be made happy in a Mead of Delight.
forget themselves but even deny that there is a return to Allah or an End or
Hereafter, when a full reckoning will be due for this period of probation. They are 16. And those who have rejected Faith and falsely denied
asked to study past history, as in the next verse.
our Signs and the meeting of the Hereafter,- such
9. Do they not travel through the earth, and see what shall be brought forth to Punishment.
was the end of those before them? They were superior
to them in strength: they tilled the soil and populated it 17. So (give) glory to Allah, when ye reach
in greater numbers than these have done: there came to eventide(3521) and when ye rise in the morning;
them their messengers with Clear (Signs).(3515) 3521 - The special times for Allah's remembrance are so described as to include
(Which they rejected, to their own destruction): It was all our activites in life-when we rise early in the morning, and when we go to rest in
not Allah Who wronged them, but they wronged their the evening; when we are in the midst of our work, at the decline of the sun, and
own souls. in the late afternoon. It may be noted that these are all striking stages in the
passage of the sun through our terrestrial day, as well as stages in our daily working
3515 Let not any generation think that it is superior to all the went before it. We lives. On this are based the hours of the five canonical prayers afterwards
may be "heirs to all the ages, in the foremost files of times." That is no reason for prescibed in Madinah; viz., (1) early morning before sunrise (Fajr); (2) when the
arrogance, but on the contrary adds to our responsibility. When we realise what day begins to decline, just after noon (Zuhr); (3) in the late afternoon, say midway
flourishing cities and kingdoms existed before, how they flourished in numbers between noon and sunset ('Asr); and (4) and (5) the two evening prayers, one just
and prosperity, what chances they were given, and how they perished when they after sunset (Maghrib), and the other after the evening twilight has all faded from
disobeyed the law of Allah, we shall feel a sense of humility, and see that it was the horizon, the hour indicated for rest and sleep (Isha'). Cf. 11:114, nn. 1616-17;
rebellion and self-will that brought them down. Allah was more than just. He was 17:78-79, n. 2275; 20:130, n. 2655.
also merciful. But they brought about their own ruin (Cf. 35:44).
18.Yea, to Him be praise, in the heavens and on earth;
10. In the long run evil in the extreme(3516) will be the and in the late afternoon and when the day begins to
End of those who do evil; for that they rejected the decline.
Signs of Allah, and held them up to ridicule.
3516 The Arabic superlative feminine, referring to the feminine noun 'Aqibah, I
19. It is He Who brings out the living from the dead, and
have translated by "Evil in the extreme". In this life good and evil may seem to be brings out the dead(3522) from the living, and Who
mixed up, and it may be that some things or persons that are evil get what seem to gives life to the earth(3523) after it is dead: and thus
be good rewards or blessings, while the opposite happens to the good. But this is shall ye be brought out (from the dead).
only a temporary appearance. In the long run Evil will have its own evil
consequences, multiplied cumulatively. And this, because Evil not only rejected 3522 Cf. 10:31 . From dead matter Allah's creative act produces life and living
Allah's Message of Good but laughed at Good and misled others. matter, and even science has not yet been able to explain the mystery of life. Life
and living matter again seem to reach maturity and again die, as we see every day.
11. It is Allah Who begins (the process of) No material thing seems to have perpetual life. But again we see the creative
process of Allah constantly at work, and the cycle of life and death seems to go on,
creation;(3517) then repeats it; then shall ye be (see also 36:12).
brought back to Him.
3523 Cf. 2:164. The earth itself, seemingly so inert, produces vegetable life at once
3517 Nothing exists of its own accord or fortuitously. It is Allah Who originates all from a single shower of rain, and in various ways sustains animal life. Normally it
creation. What appears to be death may be only transformation; for Allah can and seems to die in the winter in northern climates, and in a drought everywhere, and
does recreate. And His creative activity is continuous. Our death is but a the spring revives it in all its glory. Metaphorically many movements, institutions,
phenomenal event. What we become after death is the result of a process of organisations, seem to die and then to live again, all under the wonderful
recreation by Allah, Who is both the source and the goal of all things. When we dispensation of Allah. So will our personality be revived when we apparently die
are brought back to him, it will be as conscious and responsible beings, to receive on this earth, in order to reap the fruit of this, our probationary life, (see also
the consequences of our brief life on this earth (Cf. 30:27). 36:33).
12. On the Day that the Hour will be established,(3518) 20. Among His Signs in this, that He created you(3524)
the guilty will be struck dumb with despair. from dust; and then,- behold, ye are men scattered
3518 The Hour will be established: in due time the Hour will come when
(far and wide)!
Judgement will be established, and the seeming disturbance of balance in this 3524 Cf. 18:37 and n. 2379. In spite of the lowly origin of man's body, Allah has
world will be redressed. Then the Good will rejoice, and the Guilty, faced with the given him a mind and soul by which he can almost compass the farthest reaches of
Realities, will lose all their illusions and be struck dumb with despair. Time and Space. Is this not enough for a miracle or Sign? From a physical point
of view, see how man, a creature of dust, scatters himself over the farthest corners
of the earth!
275
herald of rain-bearing clouds and showers that bring fertility and prosperity in
21. And among His Signs is this, that He created for you their train. This double aspect is also symbolical of spiritual fears and hopes-fears
mates from among(3525) yourselves, that ye may lest we may not be found receptive or worthy of the irresistible perspicuous
dwell in tranquillity with them,(3526) and He has put Message of Allah, and hopes that we may receive in the right spirit and be blessed
love and mercy between your (hearts): verily in that by its mighty power of transformation to achieve spiritual well-being. Note that the
repetition of the phrase "gives life to the earth after it is dead" connects this verse
are Signs for those who reflect. with verse 19 above: in other words, the Revelation, which we must receive with
3525 This refers to the wonderful mystery of sex. Children arise out of the union wisdom and understanding, is a Sign of Allah's own power and mercy, and is
of the sexes. And it is always the female sex that brings forth the offspring, whether vouchsafed in order to safeguard our own final Future.
female or male. And the father is as necessary as the mother for bringing forth
daughters. 25.And among His Signs is this, that heaven and earth
3526 Cf. 7:189. Unregenerate man is pugnacious in the male sex, but rest and stand by His Command:(3531) then when He calls
tranquillity are found in the normal relations of a father and mother dwelling you, by a single call, from the earth, behold, ye
together and bringing up a family. A man's chivalry to the opposite sex is natural (straightway) come forth.
and God-given. The friendship of two men between each other is quite different
in quality and temper from the feeling which unspoilt nature expects as between 3531 In the physical world, the sky and the earth, as we see them, stand
men and women. There is a special kind of love and tenderness between them. unsupported, by the artistry of Allah. They bear witness to Allah, and in-that our
And as woman is the weaker vessel, that tenderness may from a certain aspect be physical life depends on them-the earth for its produce and the sky for rain, the
likened to mercy, the protecting kindness which the strong should give to the heat of the sun, and other phenomena of nature-they call to our mind our relation
weak, (see also 4:1). to Allah Who made them and us. How can we then be so dense as not to realise
that our higher Future-our Ma'ad-is, bound up with the call and the mercy of
Allah!
22. And among His Signs is the creation of the heavens
and the earth, and the variations(3527) in your 26.To Him belongs every being that is in the heavens
languages and your colours: verily in that are Signs
and on earth: all are(3532) devoutly obedient to Him.
for those who know.
3532 All nature in Creation not only obeys Allah, but devoutly obeys Him, i.e.,
3527 The variations in languages and colours may be viewed from the glories in its privilege of service and obedience. Why should we not do likewise?
geographical aspect or from the aspect of periods of time. All mankind was It is part of our original unspoilt nature, and we must respond to it, as all beings
created of a single pair of parents; yet they have spread to different countries and do, by their very nature.
climates and developed different languages and different shades of complexions.
And yet their basic unity remains unaltered. They feel in the same way, and are all
equally under Allah's care. Then there are the variations in time. Old languages 27. It is He Who begins (the process of) creation;(3533)
die out and new ones are evolved. New conditions of life and thought are then repeats it; and for Him it is most easy. To Him
constantly evolving new words and expressions, new syntactical structures, and belongs the loftiest(3534) similitude (we can think of)
new modes of pronunciation. Even old races die, and new races are born. in the heavens and the earth: for He is Exalted in
Might, full of wisdom.
23. And among His Signs is the sleep that ye take by
night and by day,(3528) and the quest that ye (make 3533 Cf. 30:11 above, where the same phrase began the argument about the
beginning and end of all things being with Allah. This has been illustrated by
for livelihood) out of His Bounty: verily in that are reference to various Signs in Creation, and now the argument is rounded off with
signs for those who hearken.(3529) the same phrase.
3528 If we consider deeply, sleep and dreams, the refreshment we get from sleep 3534 Allah's glory and Allah's attributes are above any names we can give them.
to wakefulness as well as from wakefulness to sleep, as also the state of our Human language is not adequate to express them. We can only form some idea of
thoughts and feelings and subconscious self in these conditions, are both them at our present stage by means of Similitudes and Parables. But even so, the
wonderful and mysterious. Normally, we sleep by night and do our ordinary work highest we can think of falls short of the true Reality. For Allah is higher and wiser
"in quest of the Bounty of Allah" by day. But sleep and rest may come and be than the highest and wisest we can think of (Cf. 16:60).
necessary by day, and we may have to work by night. And our work for our
livelihood may pass by insensible transitions to our work or thought or service of a
higher and spiritual kind. These processes suggest a background of things which 28. He does propound to you a similitude from your own
we know but vaguely, but which are as much miracles as other Signs of Allah. (experience):(3535) do ye have partners among those
whom your right hands possess, to share as equals in
3529 From verse 20 to verse 25 are mentioned a series of Signs or Miracles, which
should awaken our souls and lead us to true Reality if we try to understand Allah. the wealth We have(3536) bestowed on you? Do ye
(1) There is our own origin and destiny, which must necessarily be our subjective fear(3537) them as ye fear each other? Thus do we
starting-point: "I think; therefore I am": no particular exertion of our being is here explain the Signs in detail to a people that
necessary (30:20). (2) The first beginnings of social life arise through sex and love: understand.(3538)
see 4:1, and n. 506; to understand this in all its bearing, we must "reflect" (30:21).
(3) The next point is to understand our diversities in speech, colour, etc., arising 3535 One way in which we can get some idea of the things higher than our own
from differences of climate and external conditions; yet there is unity beneath that plane is to think of Parables and Similitudes drawn from our own lives and
diversity, which we shall realise by extended knowledge (30:22). (4) Next we turn experience. And such a Similitude or Parable is offered to us now about false
to our psychological conditions, sleep, rest, visions, insight, etc.; here we want worship. See next note.
teaching and guidance, to which we must hearken (30:23). (5) Next, we must
approach the higher reaches of spiritual hopes and fears, as symbolised by such 3536 Allah is far higher above His Creation than any, the highest, of His creatures
subtle forces of nature as lightning and electricity, which may kill the foolish or can be above any, the lowest, of His creatures. And yet would a man share his
bring prosperity in its train by rain and abundant harvests; to understand the wealth on equal terms with his dependents? Even what he calls his wealth is not
highest spiritual hopes and fears so symbolised, we want the highest wisdom really his own, but given by Allah. It is "his" in common speech by reason merely
(30:24). (6) And lastly, we may become so transformed that we rise above all petty, of certain accidental circumstances. How then can men raise Allah's creatures to
worldly, ephemeral things: Allah calls to us and we rise, as from our dead selves to equality with Allah in worship?
a Height which we can only describe as the Heaven of stability: here no human
3537 Men fear each other as equals in a state of society at perpetual warfare. To
processes serve, for the Call of Allah Himself has come (30:25-27).
remove this fear they appoint an authority among themselves-a King or sovereign
authority whom they consider just-to preserve them from this fear and give them
24. And among His Signs, He shows you the lightning, by an established order. But they must obey and revere this authority and depend
way both of fear(3530) and of hope, and He sends upon this authority for their own tranquillity and security. Even with their equals
down rain from the sky and with it gives life to the there is always the fear of public opinion. But men do not fear, or obey, or revere
those who are their slaves or dependents. Man is dependent on Allah. And Allah
earth after it is dead: verily in that are Signs for those is the Sovereign authority in an infinitely higher sense. He is in no sense
who are wise. dependent on us, but we must honour and revere Him and fear to disobey His
Will or His Law. "The fear of Allah is the beginning of wisdom."
3530 See last note, item (5). Cf. 13:12 . To cowards lightning and thunder appear
as terrible forces of nature: lightning seems to kill and destroy where its irresistible 3538 Cf. 6:55 , and 7:32 , 174, etc.
progress is not assisted by proper lightning-conductors. But lightning is also a
276
3546 Cf 16:54. They are welcome to their fancies and false worship, and to the
29. Nay, the wrong-doers (merely) follow their own enjoyment of the pleasures of this Life, but they will soon be disillusioned. Then
lusts, being devoid of knowledge. But who will guide they will realise the true values of the things they neglected and the things they
those whom Allah leaves astray?(3539) To them there cultivated.
will be no helpers.
35.Or have We sent down authority to them, which
3539 The wrongdoers—those who deliberately reject Allah's guidance and break
Allah's Law-have put themselves out of the region of Allah's mercy. In this they points out to them(3547) the things to which they pay
have put themselves outside the pale of the knowledge of what is for their own part-worship?
good. In such a case they must suffer the consequences of the personal
3547 Their behaviour is exactly as if they were satisfied within themselves that they
responsibility which flows from the grant of a limited free will. Who can then
were entitled or given a licence to worship God and Mammon. In fact the whole
guide them or help them?
thing is their own invention or delusion.
30. So set thou thy face steadily and truly to the

36.When We give men a taste of Mercy,(3548) they
Faith:(3540) (establish) Allah.s handiwork according
exult thereat: and when some evil afflicts them
to the pattern on which He has made mankind: no
because of what their (own) hands have sent forth,
change (let there be) in the work (wrought)(3541) by
behold, they are in despair!
Allah. that is the standard Religion:(3542) but most
among mankind understand not. 3548 Cf. 30:33. In that passage the unreasonable behaviour of men in sorrow and
in affluence is considered with reference to their attitude to Allah: in distress they
3540 For Hanif see n. 134 to 2:135. Here "true" is used in the sense in which we turn to Him, but in prosperity they turn to other things. Here the contrast in the
say, "the magnetic needle is true to the north." Those who have been privileged to two situations is considered with reference to men's inner psychology: in affluence
receive the Truth should never hesitate or swerve, but remain constant, as men they are puffed up and unduly elated, and in adversity they lose all heart. Both
who know. attitudes are wrong. In prosperity men should realise that it is not their merits that
deserve all the Bounty of Allah, but that it is given out of Allah's abundant
3541 As turned out from the creative hand of Allah, man is innocent, pure, true, generosity; in adversity they should remember that their suffering is brought on by
free, inclined to right and virtue, and endued with true understanding about his their own folly and sin, and humbly pray for Allah's grace and mercy, in order that
own position in the Universe and about Allah's goodness, wisdom, and power (Cf. they may be set on their feet again. For, as the next verse points out, Allah gives
n. 682 and n. 5360). That is his true nature, just as the nature of a lamb is to be opportunities, gifts, and the good things of life to every one, but in greater or lesser
gentle and of a horse is to be swift. But man is caught in the meshes of customs, measure, and at some time or other, according to His All-Wise Plan, which is the
superstitions, selfish desires, and false teaching. This may make him pugnacious, expression of His Holy and benevolent Will (see also 42:48).
unclean, false, slavish, hankering after what is wrong or forbidden, and deflected
from the love of his fellow-men and the pure worship of the One True God (see
also 30:41). The problem before spiritual Teachers is to cure this crookedness, 37. See they not that Allah enlarges the provision and
and to restore human nature to what it should be under the Will of Allah. restricts it, to whomsoever(3549) He pleases? Verily
in that are Signs for those who believe.
3542 In 9:36 , I translated al-Din al-qayyim as "straight usage." Here the meaning is
wider, as it includes the whole life, thoughts and desires of man. The "standard 3549 Cf. 28:82 and n. 3412. Also see last note. Allah's grant of certain gifts to
Religion," or the Straight Way is thus contrasted with the various human systems some, as well as His withholding of certain gifts from others, are themselves Signs
that conflict with each other and call themselves separate "religions" or "sects" (see (trial or warnings) to men of faith and understanding.
verse 32 below). Allah's standard Religion is one, as God is One.
38.So give what is due to kindred, the needy, and the
31.Turn ye back in repentance(3543) to Him, and fear wayfarer. That is best for those who seek the
Him: establish regular prayers, and be not ye among Countenance,(3550) of Allah, and it is they who will
those who join gods with Allah,- prosper.(3551)
3543 "Repentance" does not mean sackcloth and ashes, or putting on a gloomy 3550 For Wajh (Face, Countenance), see n. 114 to 2:112. Also see 6:52 .
pessimism. It means giving up disease for health, crookedness (which is abnormal)
for the Straight Way , the restoration of our nature as Allah created it from the 3551 In both this life and the next. See n. 29 to 2:5.
falsity introduced by the enticements of Evil. To revert to the simile of the
magnetic needle (n. 3540 above), if the needle is held back by obstructions, we
must restore its freedom, so that it points true again to the magnetic pole.
39. That which ye lay out for increase through the
property of (other) people, will have(3552) no
32. Those who split up their Religion, and become (mere) increase with Allah. but that which ye lay out for
Sects,- each party rejoicing in that which(3544) is charity, seeking the Countenance of Allah,(3553) (will
with itself! increase): it is these who will get a recompense
multiplied.
3544 A good description of self-satisfied sectarianism as against real Religion. See
n. 3542 above. 3552 Riba (literally 'usury' or 'interest') is prohibited, for the principle is that any
profit which we should seek should be through our own exertions and at our own
expense, not through exploiting other people or at their expense, however we may
33. When trouble touches men, they cry to their wrap up the process in the spacious phraseology of high finance or City jargon.
Lord,(3545) turning back to Him in repentance: but But we are asked to go beyond this negative precept of avoiding what is wrong.
when He gives them a taste of Mercy as from Himself, We should show our active love for our neighbourhood by spending our own
behold, some of them pay part-worship to other god´s substance or resources or the utilisation of our own talents and opportunities in
the service of those who need them. Then our reward or recompense will not be
besides their Lord,- merely what we deserve. It will be multiplied to many times more than our strict
3545 Cf. 10:12- It is trouble, distress, or adversity that makes men realise their account. According to Commentators this verse specially applies to those who give
helplessness and turns their attention back to the true Source of all goodness and to others, whether gifts or services, in order to receive from them greater benefits
happiness. But when they are shown special Mercy-often more than they deserve- in return. Such seemingly good acts are void of any merit and deserve no reward
they forget themselves and attribute it to their own cleverness, or to the stars, or to from Allah since He knows the real intention behind such ostensibly good deeds.
some false ideas to which they pay court and worship, either to the exclusion of (R).
Allah or in addition to the lip-worship which they pay to Allah. Their action in any
3553 Seeking the "Face" or "Countenance" of Allah, i.e., out of our pure love for
case amounts to gross ingratitude; but in the circumstances it looks as if they had
the true vision of Allah's own Self. See also n. 3550 above.
gone out of their way to show ingratitude.
34. (As if) to show their ingratitude for the (favours) We 40. It is Allah Who has created you: further, He has
have bestowed on them! Then enjoy (your brief day); provided for your sustenance; then He will cause you
but soon will ye know (your folly).(3546) to die; and again He will give you life. Are there any of
your (false) "Partners"(3554) who can do any single
277
one of these things? Glory to Him! and high is He seek(3565) of His Bounty: in order that ye may be
above the partners(3555) they attribute (to him)! grateful.
3554 The person or thing or ideas to which we give part-worship, while our whole 3563 The theme of Allah's artistry in the physical and the spiritual world was
and exclusive worship is due to Allah, are the "Partners" we set up. Do we owe our placed before us above in 30:20-27. Then, in verses 28-40, we were shown how
existence to them? Do they sustain our being? Can they take or give back to us? man and nature were pure as they came out of the hand of Allah, and how we
Certainly not. Then how foolish of us to give them part-worship! must restore this purity in order to fulfil the Will and Plan of Allah. Now we are
told how the restorative and purifying agencies were sent by Allah Himself-in both
3555 Cf. 10:18 and similar passages. the physical and the spiritual world.
41. Mischief has appeared on land and sea because of 3564 Cf. 7:57 and n. 1036 and 25:48 and n. 3104.
(the meed) that the hands of men have earned(3556) 3565 In the physical world, the winds not only cool and purify the air, and bring
that (Allah) may give them a taste of some of their the blessings of rain, which fertilises the soil, but they help internatinonal
deeds: in order that they(3557) may turn back (from commerce and intercourse among men through seaways and now by airways.
Those who know how to take advantage of these blessings of Allah prosper and
Evil). rejoice, while those who ignore or fail to understand these Signs perish in storms.
3556 Allah's Creation was pure and good in itself. All the mischief or corruption So in the spiritual world: heralds of glad tidings were sent by Allah in the shape of
was introduced by Evil, viz., arrogance, selfishness, etc. See n. 3541 to 30:30 Messengers: those who profited by their Message prospered in spiritual gain, and
above. As soon as the mischief has come in, Allah's mercy and goodness step in to those who ignored or opposed the Clear Sign perished spiritually: see next verse.
stop it. The consequences of Evil must be evil, and this should be shown in such
partial punishment as "the hands of men have earned," so that it may be a warning 47. We did indeed send, before thee, messengers to their
for the future and an invitation to enter the door of repentance (see also n. 5360). (respective) peoples, and they came to them with
3557 The ultimate object of Allah's justice and punishment is to reclaim man from Clear Signs: then, to those who transgressed, We
Evil, and to restore him to the pristine purity and innocence in which he was meted out Retribution: and it was due from Us to aid
created. The Evil introduced by his possession of a limited free will should be those who believed.
eliminated by the education and purification of man's own will. For, with his will
and motives purified, he is capable of much greater heights than a creature not
endowed with any free will (Cf. 2:6 and 32:13).
48. It is Allah Who sends the Winds, and they
raise(3566) the Clouds: then does He spread them in
42. Say: "Travel through the earth and see what was the the sky as He wills, and break them into fragments,
end of those before (you): Most of them until thou seest rain-drops issue from the midst
worshipped(3558) others besides Allah." thereof: then when He has made them reach
such(3567) of his servants as He wills behold, they do
3558 If you contemplate history and past experience (including spiritual rejoice!-
experience), you will find that evil and corruption tended to destroy themselves,
because they had false idols for worship, false standards of conduct, and false 3566 Again the Parable of the Winds is presented from another aspect, both
goals of desire. physical and spiritual. In the physical world, see their play with the Clouds; how
they suck up the moisture from terrestrial water, carry it about in dark clouds as
43. But set thou thy face to the right Religion before needed, and break it up with rain as needed. So Allah's wonderful Grace draws up
men's spiritual aspirations from the most unlikely places and suspends them as
there come from Allah the Day which there is(3559)
dark mysteries according to His Holy Will and Plan; and when His Message
no chance of averting: on that Day shall men be reaches the hearts of men even in the smallest fragments, how its recipients
divided (in two).(3560) rejoice, even though before it, they were in utter despair!
3559 We should recover the balance of what has been upset by Evil and 3567 See last note.
Falsehood before it is too late. For a Day will surely come when true values will be
restored and all falsehood and evil will be destroyed. Nothing but repentance and 49.Even though, before they received (the rain) - just
amendment can avert the consequences of Evil. When the Day actually comes,
repentance will be too late: for the impassable barrier between Evil and Good will before this - they were dumb with despair!
have been fixed, and the chance of return to Allah's pattern will have been lost.
50. Then contemplate (O man!) the memorials of Allah.s
3560 The sharp division will then have been accomplished between the
unfortunate ones who rejected Truth and Faith and will suffer for their rejection,
Mercy!- how He gives life(3568) to the earth after its
and the righteous ones who will attain Peace and Salvation: see next verse. Note death: verily the same will give life to the men who
that the state of the Blessed will not merely be a passive state. They will actively are dead: for He has power over all things.
earn and contribute to their own happiness: "they will spread their couch of repose
for themselves." 3568 After the two Parables about the purifying action of the Winds and their
fertilising action, we now have the Parable of the earth that dies in winter or
drought and lives again in spring or rain, by Allah's Grace: so in the spiritual
44. Those who reject Faith will suffer from that rejection: sphere, man may be dead and may live again by the Breath of Allah and His
and those who work righteousness will spread their Mercy if he will only place himself in Allah's hands.
couch (of repose) for themselves (in heaven):
51. Andif We (but) send a Wind from which(3569) they
45. That He may reward those who believe and work see (their tilth) turn yellow,- behold, they become,
righteous deeds, out of his Bounty.(3561) For He thereafter, Ungrateful (Unbelievers)!
loves not those who reject Faith.(3562)
3569 Another Parable from the forces of nature. We saw how the Winds
3561 Though the repose and bliss will have been won by the righteous by their gladdened, vivified, and enriched those who utilised them in the right spirit. But a
own efforts, it must not be supposed that their own merits were equal to the wind might be destructive to tilth in certain circumstances: so the blessings of
reward they will earn. What they will get will be due to the infinite Grace and Allah may—by the wrongdoers resisting and blaspheming—bring punishment to the
Bounty of Allah. wrongdoers. Instead of taking the punishment in the right spirit—in the spirit in
which Believers of Allah take their misfortunes—the Unbelievers curse and
3562 In form this clause is (there as elsewhere) negative, but it has a positive deepen their sin!
meaning: Allah loves those who have faith and trust in Him, and will, out of His
Grace and Bounty, reward them in abundant measure. 52. So verily thou canst not make the dead to
hear,(3570) nor canst thou make the deaf to hear the
46.Among His Signs is this,(3563) that He sends the
call, when they show their backs and turn away.
Winds, as heralds of Glad Tidings, giving you a taste of
His (Grace and) Mercy,-(3564) that the ships may sail 3570 The marvels of Allah's creation can be realised in a general way by every one
(majestically) by His Command and that ye may who has a disposition to allow such knowledge to penetrate his mind. But if men,
278
out of perversity, kill the very faculties which Allah has given them, how can they of Resurrection, and this is the Day(3574) of
then understand? Besides the men who deaden their spiritual sense, there are
Resurrection: but ye - ye were not aware!"
men who may be likened to the deaf, who lack one faculty but to whom an appeal
can be made through other faculties, such as the sense of sight: but if they turn 3574 The men of knowledge and faith knew all along of the true values-of the
their backs and refuse to be instructed at all, how can the Truth reach them? things of this ephemeral life and the things that will endure and face them at the
End-unlike the wrongdoers who were content with falsehoods and were taken by
53. Nor canst thou lead back the blind from their surprise, like ignorant men, when they faced the Realities.
straying:(3571) only those wilt thou make to hear,
who believe in Our signs and submit (their wills in 57. So on that Day no excuse of theirs will avail the
Islam). Transgressors,(3575) nor will they be invited (then)
to seek grace (by repentance).
3571
3571 See last note. Then there is the case of men about whom the saying holds
true, that none are so blind as those who will not see. They prefer to stray in the 3575 It will be no use for those who deliberately rejected the clearest warnings in
paths of wrong and of sensoiy pleasures. How can they be guided in any way? The Allah's Message to say: "Oh we did not realise this!" The excuse will be false, and it
only persons who gain by spiritual teaching are those who bring a mind to it—who would be unreasonable to suppose that they would then be asked to seek Grace
believe and submit their wills to Allah's Will. This is the central doctrine of Islam by repentance. It will then be too late (Cf. 16:84).
(Cf. 43:40).
58.verily We have propounded for men, in this Qurán
54.It is Allah Who created you in a state of (helpless) every kind of Parable: But if thou bring to them any
weakness, then gave (you) strength after weakness, Sign, the Unbelievers(3576) are sure to say, "Ye do
then, after strength, gave (you weakness and a hoary nothing but talk vanities."
head:(3572) He creates as He wills, and it is He Who
3576 Things of the highest moment have been explained in the Qur'an from
has all knowledge and power. various points of view, as in this Surah itself, by means of parables and similitudes
3572 What was said before about the people who make Allah's teaching "of none drawn from nature and from our ordinary daily life. But whatever the explanation,
effect" does not mean that Evil will defeat Allah. On the contrary, we are asked to however convincing it may be to men who earnestly seek after Truth, those who
contemplate the mysteries of Allah's wisdom with another Parable. In our physical deliberately turn their backs to Truth can find nothing convincing. In their eyes
life we see how strength is evolved out of weakness and weakness out of strength. the explanations are mere "vain talk" or false arguments.
The helpless babe becomes a lusty man in the pride of manhood, and then sinks
to a feeble old age: and yet there is wisdom in all these stages in the Universal 59.Thus does Allah seal up(3577) the hearts of those
Plan. So Allah carries out His Plan in the spiritual world "as He wills", i.e., who understand not.
according to His Will and Plan, and none can gainsay it. And His Plan is wise and
can never be frustrated. 3577 When an attitude of obstinate resistance to Truth is adopted, the natural
consequence (by Allah's Law) is that the heart and mind get more and more
55. On the Day that the Hour (of Reckoning) will be hardened with every act of deliberate rejection. It becomes more and more
impervious to the reception of Truth, just as a sealed envelope is unable to receive
established,(3573) the transgressors will swear that any further letter or message after it is sealed (Cf. 2:7 and n. 31, 6:46 , and
they tarried not but an hour: thus were they used to 16:108).
being deluded!
3573 Whatever the seeming inequalities may be now-when the good appear to be 60. So patiently persevere: for verily the promise of Allah
weak and the strong seem to oppress-will be removed when the balance will be is true: nor let those(3578) shake thy firmness, who
finally redressed. That will happen in good time-indeed so quickly that the have (themselves) no certainty of faith.
Transgressors will be taken by surprise. They were deluded by the fact that what
they took to be their triumph or their freedom to do what they liked was only a 3578 The Prophet of Allah does not slacken in his efforts or feel discouraged
reprieve, a "Term Appointed", in which they could repent and amend and get because the Unbelievers laugh at him or persecute him or even seem to succeed
Allah's Mercy. Failing this, they will then be up against the Penalties which they in blocking his Message. He has firm faith, and he knows that Allah will finally
thought they had evaded or defied. establish His Truth. He goes on in his divinely entrusted task, with patience and
perseverance, which must win against the levity of his opponents, who have no
56. Butthose endued with knowledge and faith will say: faith or certainty at all to sustain them. (R).
"Indeed ye did tarry, within Allah's Decree, to the Day
279
31. Luqman
In the name of Allah, Most 3586 He is Exalted in power, and can carry out His Will, and nothing can stop the
carrying out of His promise. He is also infinitely Wise: His promise is therefore
Gracious, Most Merciful. full of meaning: it is not merely without purpose; it has a place in the Universal
Plan.
10. He created the heavens without any pillars that

1. A. L. M.(3579) ye(3587) can see; He set on the earth
3579 See n. 25 to 2:1 and Introduction to S. 30. mountains(3588) standing firm, lest it should shake
with you; and He scattered through it beasts of all
2. These are Verses of the Wise Book,-(3580) kinds.(3589) We send down rain(3590) from the sky,
and produce on the earth every kind of noble creature,
3580 This Surah relates to Wisdom and the Qur'an is appropriately called the
Wise Book, or the Book of Wisdom. In verse 12 below there is a reference to in pairs.(3591)
Luqman the Wise. "Wise" in this sense (Hakim) means not only a man versed in 3587 Cf. 13:2 and n. 1800.
knowledge human and divine, but one carrying out in practical conduct ( 'amat)
the right course in life to the utmost of his power. His knowledge is correct and 3588 Cf. 16:15 and n. 2038.
practical, but not necessarily complete: for no man is perfect. Such an ideal
involves the conception of a man of heroic action as well as of deep and workman- 3589 Cf. 2:164 and n. 166.
like knowledge of nature and human nature-not merely dreams or speculation.
That ideal was fulfilled in a most remarkable degree in the Prophet, and in the 3590 Note the change of the pronoun at this stage in the verse. Before this, Allah
sacred Book which was revealed through him. "The Wise Book" (alKitab was spoken of in the third person. "He", and the acts of Creation referred to were
alHalum) is one of the title of the Qur'an. acts that, in the main, were completed when the universe as we see it came into
being, though its slow age-long evolution continues. After this, Allah speaks in the
first person "We "-the plural of honour, as explained before (see n. 56 to 2:38);
3. A Guide and a Mercy to the Doers of Good,-(3581) and the processes spoken of are those that go on continually before us, as in the
case of rain and the growth of the vegetable kingdom. In some way the creation of
3581 A guide to all, and, to those who accept its guidance, a source of mercy
leading them to Salvation. the heavens and the earth and animal life on it may be considered impersonal to
man, while the processes of rain and vegetation may be considered in special
personal relationship to him.
4. Those who establish regular Prayer, and give regular
Charity, and have (in their hearts) the assurance of 3591 I think that sex life in plants is referred to, as in 13:3, where see n. 1804,
though the pairs here may refer to animals also. "Noble" (karim) may refer to the
the Hereafter.(3582) more beneficent plants and trees (and animals), which Allah has created for man's
3582 The righteous are distinguished here by three marks, which are summed up use.
in the phrase "doers of good", viz.: (1) they yearn towards Allah in duty, love and
prayer, (2) they love and serve their fellow-men in charity, (3) they win peace and 11.Such is the Creation of Allah. now show Me(3592)
rest for themselves in the assured hope of the Future. what is there that others besides Him have created:
nay, but the Transgressors are in manifest error.
5. These are on (true) guidance(3583) from their Lord:
and these are the ones who will prosper. 3592 The transition from "We" in the last verse to "Me" in this verse means a still
more personal relation to Allah; (see n. 56 to 2:38): as we are now asked about the
3583 They get the blessings because they submit their will to Allah's Will and true worship of Allah, as against the false worship of others besides Allah.
receive His guidance. They will do well in this life (from the highest standpoint)
and will reach their true Goal in the Future. 12. We bestowed (in the past) Wisdom on
Luqman:(3593) "Show (thy) gratitude to Allah." Any
6. But there are, among men, those who purchase idle
who is (so) grateful does so to the profit of his own
tales,(3584) without knowledge (or meaning), to soul: but if any is ungrateful, verily(3594) Allah is free
mislead (men) from the Path of Allah and throw of all wants, Worthy of all praise.
ridicule (on the Path): for such there will be a
Humiliating Penalty. 3593 The sage Luqman, after whom this Surah is called, belongs to Arab
tradition. Very little is known of his life. He is usually associated with a long life,
3584 Life is taken seriously by men who realise the issues that hang upon it. But and his title is Mu'ammar (the long-lived). He is referred by some to the age of the
there are men of a frivolous turn of mind who prefer idle tales to true Realities 'Ad people, for whom see n. 1040 to 7:65. He is the type of perfect wisdom. It is
and they are justly rebuked here. In the time of the Prophet there was a pagan said that he belonged to a humble station in life, being a slave or a carpenter, and
Nadr ibn al Harith who preferred Persian romance to the Message of Allah, and that he refused worldly power and a kingdom. Many instructive apologues are
turned away ignorant men from the preaching of Allah's Word. credited to him, similar to Aesop's Fables in Greek tradition. The identification of
Luqman and Aesop has no historical foundation, though it is true that the
7. When Our Signs are rehearsed to such a one, he traditions about them influenced each other.
turns(3585) away in arrogance, as if he heard them 3594 Cf. 14:8. The basis of moral Law is man's own good, and not any benefit to
not, as if there were deafness in both his ears: Allah, for Allah is above all needs, and "worthy of all praise"; i.e., even in praising
announce to him a grievous Penalty. Him, we do not advance His glory. When we obey His Will, we bring our
position into conformity with our own nature as made by Him.
3585 Such men behave as if they had heard nothing of serious import, or laugh at
serious teaching. The loss will be their own. They will miss the higher things of fife 13. Behold, Luqman said(3595) to his son by way of
and be left out of Allah's blessings. Ignorance and arrogance are in most cases the
causes of their fall. instruction: "O my son! join not in worship (others)
with Allah. for false worship is indeed the highest
8. For those who believe and work righteous deeds, wrong-doing."
there will be Gardens of Bliss,- 3595 Luqman is held up as a pattern of wisdom, because he realised the best in a
wise life in this world, as based upon the highest Hope in the inner life. To him,
9. To dwell therein. The promise of Allah is true: and He as in Islam, true human wisdom is also divine widsom; the two cannot be
is Exalted in power,(3586) Wise. separated. The beginning of all wisdom, therefore, is conformity with the Will of
Allah (31:12). That means that we must understand our relations to Him and
280
worship Him aright (31:13). Then we must be good to mankind, beginning with 3603 The word "cheek" in English, too, means arrogance or effrontery, with a
our own parents (31:14). For the two duties are not diverse, but one. Where they slightly different shade added, viz.: effrontery from one in an inferior position to
appear to conflict, there is something wrong with the human will (see n. 3597). one in a superior position. The Arabic usage is wider, and includes smug self-
satisfaction and a sense of lofty superiority.
14.And We have enjoined on man (to be good) to his
parents: in travail upon travail did his mother bear 19."And be moderate in thy pace, and lower(3604) thy
him, and in years twain(3596) was his weaning: (hear voice; for the harshest of sounds without doubt is the
the command), "Show gratitude to Me and to thy braying of the ass."
parents: to Me is (thy final) Goal. 3604 The "Golden Mean" is the pivot of the philosophy of Luqman as it is the
philosophy of Aristotle and indeed of Islam. And it flows naturally from a true
3596 The set of milk teeth in a human child is completed at the age of two years,
which is therefore the natural extreme limit for breast-feeding. In our artificial life understanding of our relation to Allah and His universe and to our fellow-
the duration is much less ( Cf. 2:233). creatures, especially man. In all things be moderate. Do not go the pace, and, do
not stand stationary or slow. Do not be talkative and do not be silent. Do not be
loud and do not be timid or half-hearted. Do not be too confident, and do not be
15. "But if they strive(3597) to make thee join in cowed down. If you have patience, it is to give you constancy and determination,
worship with Me things of which thou hast no that you may bravely carry on the struggle of life. If you have humility, it is to save
knowledge, obey them not; yet bear them company in you from unseemly swagger, not to curb your right spirit and your reasoned
determination.
this life with justice (and consideration), and follow
the way of those who turn to me (in love):(3598) in
the end the return of you all is to Me, and I will tell
20. Do ye not see that Allah has subjected(3605) to your
(use) all things in the heavens and on earth, and has
you the truth (and meaning)(3599) of all that ye did."
made his bounties flow to you in exceeding measure,
3597 Where the duty to man conflicts with the duty to Allah, it means that there is (both) seen and unseen?(3606) Yet there are among
something wrong with the human will, and we should obey Allah rather than man. men those who dispute about Allah, without
But even here, it does not mean that we should be arrogant or insolent. To
parents and those in authority, we must be kind, considerate, and courteous, even knowledge and without guidance, and without a
where they command things which we should not do and therefore disobedience Book(3607) to enlighten them!
becomes our highest duty.
3605 Allah's Creation is independent of man. But Allah, in His infinite mercy, has
The worship of things other than Allah is the worship of false things, things which given man the faculty to subdue the forces of nature and to penetrate through high
are alien to our true knowledge, things that go against our own pure nature as mysteries with his powers of reason and insight. But this is not merely a question
created by Allah. of power. For in His Universal Plan, all are safeguarded. But man's destiny, as far
as we can see, is noble to the highest degree (Cf. 45:13).
3598 In any apparent conflict of duties our standard should be Allah's Will, as
declared to us by His command. That is the way of those who love Allah and their 3606 Allah's grace and bounties work for us at all times. Sometimes we see them,
motive in disobedience to parents or human authority where disobedience is and sometimes we do not In things which we can apprehend with our senses, we
necessary by Allah's Law, is not self-willed rebellion or defiance, but love of Allah, can see Allah's grace, but even in them, sometimes it works beyond the sphere of
which means the true love of man in the highest sense of the word. And the our knowledge. In the inner or spiritual world, sometimes, when our vision is
reason we should give is, "Both you and I have to return to Allah: therefore not clear, we can see it working, and often we are not conscious of it, but it works all
only must I follow Allah's Will, but you must command nothing against Allah's the same.
will."
3607 Such men lack knowledge, as they make no use of their intellects but are
3599 These conflicts may appear to us strange and puzzling in this life. But in swayed by their passions; they lack guidance, as they are impatient of control; and
Allah's Presence we shall see their real meaning and significance. It may be that the fruits of revelation, or spiritual insight, do not reach them, as they reject Faith
that was one way in which our true mettle could be tested: for it is not easy to and Revelation.
disobey and love man at the same time.
21. When they are told to follow the (Revelation) that
16. "O my son!" (said Luqman),(3600) "If there be (but) Allah has sent down, they say: "Nay, we shall follow
the weight of a mustard-seed and it were (hidden) in the ways that we found our fathers
a rock,(3601) or (anywhere) in the heavens or on (following)."(3608) What! even if it is Satan
earth, Allah will bring it forth: for Allah beckoning them to the Penalty of the (Blazing) Fire?
understands(3602) the finest mysteries, (and) is well-
3608 They do not realise that in the spiritual world, as in the physical world, there
acquainted (with them). is constant progress for the live ones: they are spiritually dead, as they are content
3600 Verses 14-15 are not the direct speech of Luqman but flow by way of to stand on ancestral ways, many of them evil, and leading to perdition.
commentary on his teaching. He was speaking as a father to his son, and he could
not very well urge respect for himself and draw the son's attention to the 22. Whoever submits his whole self to Allah, and is a
limitations of that obedience. These verses may be supposed to be general doer of good, has grasped indeed the most
directions flowing from Luqman's teaching to men, and not directed to his son, trustworthy handhold:(3609) and with Allah rests the
though in either case, as Luqman received wisdom from Allah, it is divine
principles that are enunciated. End(3610) and Decision of (all) affairs.
3601 The mustard seed is proverbially a small, minute thing, that people may 3609 Cf. 2:256 and n. 301.
ordinarily pass by. Not so Allah. Further emphasis is laid by supposing the 3610 Cf. 22:41, Everything goes back to Allah. He is our final Goal, as He is the
mustard seed to be hidden beneath a rock or in the cleft of a rock, or to be lost in final Goal of all things.
the spaciousness of the earth or the heavens. To Allah everything is known, and
He will bring it forth; i.e., take account of it.
23. But if any reject Faith, let not his rejection grieve
3602 For Latif as a title applied to Allah, see n. 2844 to 22:63. thee: to Us(3611) is their return, and We shall tell
them the truth of their deeds: for Allah knows well all
17. "O my son! establish regular prayer, enjoin what is that is in (men´s) hearts.
just, and forbid what is wrong: and bear with patient
3611 The man of God should not grieve because people reject Faith. He should
constancy whatever betide thee; for this is firmness
do his duty and leave the rest to Allah. Every soul must return to Allah for its
(of purpose) in (the conduct of) affairs. reckoning. Allah knows everything, and His Universal Plan is full of wisdom.
18. "And swell not thy cheek(3603) (for pride) at men, 24. We grant them their pleasure for a little while:(3612)
nor walk in insolence through the earth; for Allah in the end shall We drive them to a chastisement
loveth not any arrogant boaster. unrelenting.
281
3612 Cf. 2:126. The respite in this life is of short duration. The ultimate Penalty 3619 Cf. 22:62 and nn. 2842 and 2843. All the wonderful complexities,
of Evil is such as cannot be quenched. Cf. 14:17 . It will be too late then to repent. gradations, and nuances, that we find in Creation, are yet blended in one
harmonious whole, that obeys Law and exemplifies Order. They therefore point
25. Ifthou ask them, who it is that created the heavens to the One True God. He is the only Eternal Reality. Anything put up in
competition or equality with Him is only Falsehood, for He is higher and greater
and the earth.(3613) They will certainly say, than anything we can imagine. (R).
"(Allah)". Say: "Praise be to Allah."(3614) But most of
them understand not. 31.Seest thou not that the ships sail through the ocean
3613 Cf. 23:84-89, and 29:61 and n. 3493. Men will acknowledge that Allah by the Grace of Allah.- that He may show you of His
created the heavens and the earth, and yet fail to understand the love and Signs? Verily in this are Signs for all who constantly
goodness of Allah in continuing to cherish and maintain them with His gifts. Even persevere(3620) and give thanks.
if they allow this, they sometimes yet fall short of the corollary, that He is the only
One to be worshipped, and run after their own false gods in the shapes of their 3620 Even the things that man makes are, as using the forces of Nature, evidence
fancies and lusts. They do not do the duties which, if they rightly understood their of the grace of Allah, Who has subdued these wonderful forces to the use of man.
own nature and position, they should take a delight in doing. But this gift of mastery can only be understood and appreciated by constant
perseverance, combined with a recognition of the divine gifts ("giving thanks").
3614 This ejaculation expresses our satisfaction that at least this is recognised-that Sabbar is an intensive form of Sabrand I have indicated it by the adverb
the Creator of the whole world is Allah. It is a pity mat they do not go further and "constantly".
recognise other facts and duties (see the last note).
26. To Allah belong all things in heaven and earth: verily

Allah is He (that is) free of all wants, worthy of all 32. When a wave covers them like the canopy (of
praise.(3615) clouds), they call to Allah, offering Him sincere
3615 Cf. above, 31:12. There was begun the argument about showing gratitude to
devotion.(3621) But when He has delivered them
Allah, introducing Luqman's teaching and philosophy. Such gratitude is shown by safely to land, there are among them those that
our understanding His love and doing our duty to Him by serving our fellow-men. halt(3622) between (right and wrong). But none
For Allah Himself is Free from all wants and is in no way dependent on our reject Our Signs except only a perfidious ungrateful
service. That argument has been illustrated in various ways. But now we are told (wretch)!
that it can never be completed, for no human tongue or human resources can be
adequate either to praise Him or to expound His Word. 3621 Cf. 7:29 . Unlike the people mentioned in the last verse, who constantly seek
Allah's help and give thanks for His mercies by using them aright and doing their
27. And if all the trees on earth were pens and the ocean duty, there is a class of men whose worship is merely inspired by terror. When
they are in physical danger-the only kind of danger they appreciate-g.g-., in a storm
(were ink), with seven oceans behind it to add to its at sea, they genuinely think of Allah. But once the danger is past, they become
(supply), yet would not the Words(3616) of Allah be indifferent or wish to appear good while dallying with evil. See next verse.
exhausted (in the writing): for Allah is Exalted in
Power, full of Wisdom. 3622 They halt between two opinions. They are not against good, but they will not
eschew evil. They are a contrast to those who "constantly persevere and give
3616 Words of Allah: His wonderful Signs and Commandments are infinite and thanks". But such an attitude amounts really to "perfidious ingratitude".
cannot be expressed if all the trees were made into pens, and all the wide Ocean,
multiplied seven times, were made into ink. Any Book of His Revelation would 33. O mankind! do your duty to your Lord, and fear (the
deal with matters which man can understand and use in his life: there are
coming of) a Day when no father can avail aught for
mysteries beyond mysteries that man can never fathom. Nor would any praise that
we could write with infinite resources be adequate to describe His power, glory, his son, nor a son avail aught for his father.(3623)
and wisdom. Verily, the promise of Allah is true: let not then this
present life deceive you, nor let the Chief
28.And your creation or your resurrection is in no wise Deceiver(3624) deceive you about Allah.
but as an individual soul:(3617) for Allah is He Who 3623 On the Day of Reckoning no one can help another. The most loving father
hears and sees (all things). cannot help his son be a substitute for him, and vice versa. Each will have his own
personal responsibilities.
3617 Allah's greatness and infinitude are such that He can create and cherish not
only a whole mass, but each individual soul, and He can follow its history and 3624 The Chief Deceiver is the Power of Evil. It may make us forget that Time is
doings until the final judgement. This shows not only Allah's glory and fleeting and delude us by suggesting that the Reckoning may not come, whereas it
omniscience and omnipotence: it also shows the value of each individual soul in is certain to come, because Allah's promise is true. We must not play with Time
His eyes, and lifts individual responsibility right up into relations with Him. nor be deceived by appearances. The Day may come today or tomorrow or when
we least expect it ( Cf. 35:5).
29. Seest thou not that Allah merges Night into
Day(3618) and he merges Day into Night; that He has 34. Verily the knowledge of the Hour is with Allah
subjected the sun, and the moon (to his Law), each (alone). It is He Who sends down rain, and He Who
running its course for a term appointed; and that Allah knows what is in the wombs.(3625) Nor does any one
is well-acquainted with all that ye do? know what it is that he will earn on the
3618 Cf. 22:61 and n. 2841. Even when we can form a conception of Allah's morrow:(3626) Nor does any one know in what land
infinitude by His dealings with each individual in His Creation as in verse 28 he is to die. Verily with Allah is full knowledge and He
above, it is still inadequate. What is an individual himself? What is his relation to is acquainted (with all things).(3627)
the universal Laws of Allah? In outer nature we can see that there is no clear-cut
line between night and day: each merges into the other. Yet the sun and the moon 3625 The question of Knowledge or Mystery governs both clauses here, viz.: Rain
obey definite laws. Though they seem to go on forever. Yet their existence and and Wombs. In fact it governs all the five things mentioned in this verse: viz. (1)
duration themselves are but an atom in Allah's great universe. How much more The Hour; (2) Rain; (3) the Birth of a new Life (Wombs); (4) our Physical Life
"merging" and imperceptible gradation there is in the inner and spiritual world? from day to day; (5) our Death. See n. 3627 below. As regards Rain we are asked
Our actions themselves cannot be classified and ticketed and labelled when to contemplate how and when it is sent down. The moisture may be sucked up by
examined in relation to motives and circumstances. Yet they are like an open the sun's heat in the Arabian Sea or the Red Sea or the Indian Ocean near East
book before Allah. Africa, or in the Lake Region in Central Africa . The winds drive it hither and
thither across thousands of miles, or it may be, only short distances. "The wind
bloweth where it listeth." No doubt it obeys certain physical Laws established by
30. That is because Allah is the (only) Reality, and Allah, but how these Laws are interlocked, one with another! Meteorology, gravity,
because whatever else they invoke(3619) besides Him hydrostatics and dynamics, climatology, hygrometry, and a dozen other sciences
is Falsehood; and because Allah,- He is the Most High, are involved, and no man can completely master all of them, and yet this relates to
Most Great. only one of the millions of facts in physical nature, which are governed by Allah's
Knowledge and Law. The whole vegetable kingdom is primarily affected by Rain.
282
The mention of Wombs brings in the mystery of animal life, embryology, sex, and 3627 See the five Mysteries summed up in n. 3625 above. The Argument is about
a thousand other things. Who can tell-to take man alone-whether the child the mystery of Time and Knowledge. We are supposed to know things in
conceived is male or female, how long it will remain in the womb, whether it will ordinary life. But what does that knowledge amount to in reality? Only a
be born alive, what sort of new individual it will be-a blessing or a curse to its superficial acquaintance with things. And Time is even more uncertain. In the
parents, or to Society? case of rain, which causes vegetable life to spring up, or in the case of new animal
life, can we answer with precision questions as to When or How or Wherefore?
3626 "Earn" here, as elsewhere, means not only "earn one's livelihood" in a So about questions of our life from day to day or of our death. These are great
physical sense but also to reap the consequences (good or ill) of one's conduct Mysteries, and full knowledge is with Allah only. How much more so in the case
generally. The whole sentence practically means: "no man knows what the morrow of the Ma'ad, the Final House, when all true values will be restored and the
may bring forth." balance redressed? It is certain, but the When and the How are known to Allah
alone.
32. Al Sajdah (The Prostration)

3633 Cf. 10:3, n. 1386. Allah created the World as we see it in six great Stages.
In the name of Allah, Most But after the initial creation, He is still in authority and directs and controls all
Gracious, Most Merciful. affairs. He has not delegated His powers to others, and Himself retired. Also see
7:54 .
5. He rules (all) affairs from the heavens to the earth: in

1. A. L. M.(3628) the end will (all affairs) go up(3634) to Him, on a Day,
3628 See 1:25 to 2:1, and Introduction to S. 30. the space whereof will be (as) a thousand years of
your reckoning.
2. (This is) the Revelation of the Book in which there is
3634 How could the immense mystery of Time behind our ideas of it be enforced
no doubt,-(3629) from the Lord of the Worlds. on our minds better? Our Day may be a thousand or fifty thousand years, and our
years in proportion. In the immense Past was Allah's act of creation: it still
3629 By the time of Prophet the earlier Book of Revelation had been corrupted
continues, for He guides, rules, and controls all affairs: and in the immense Future
by human ignorance or selfishness or fraud, or misinterpreted or lost altogether.
all affairs will go up to Him, for He will be the Judge, and His restoration of all
There were sects violently disputing with each other as to their true meaning. Such
values will be as a Day or an Hour or the Twinkling of an eye; and yet to our idea
doubts had to be set at rest and they were set at rest by the revelation of the
it will be a thousand years!
Qur'an. The Quranic inspiration came directly from Allah, the Lord of the
Worlds, and did not consist merely of human conjecture or a reconstructed
philosophy, in which there is always room for doubt or dispute. Cf. also 2:2. 6. Such is He, the Knower of all things, hidden and open,
the Exalted (in power), the Merciful;-(3635)
3. Or(3630) do they say, "He has forged it"? Nay, it is
3635 Allah's attributes, then, may be summed up with reference to knowledge,
the Truth from thy Lord, that thou mayest admonish a Power, and Mercy. Where our knowledge is partial and uncertain, His is
people to whom no warner has come before thee: in complete and certain. Where our power often falls short of the carrying out of our
order that they may receive guidance.(3631) will, or needs the help of Time, His is complete and counters ours with His Will.
Where our mercy seems to be bounded by or opposed to justice, His is absolute
3630 The force of "or" (am in Arabic) is that the only alternative to the acceptance and unconditioned.
of the Book as a divine revelation is the supposition that it was a forgery by the
Prophet. But this supposition is absurd on the face of it because (1) Quraysh, his
critics, knew him to be an honest and truthful man; (2) he was unlettered, and
7. He Who has made everything which He has
such a Book would have been beyond his powers as a simple unlettered Arab, created(3636) most good: He began the creation of
unless Allah inspired it; and (3) there was a definite reason for its coming as it did, man with (nothing more than) clay,(3637)
because the Arabs had received no Messenger before him and Allah has sent
Messengers to every nation. 3636 Allah's creation in itself is good; it is beautiful in proper proportions, and
adapted for the functions it has to perform. There is no evil or disorder in it. Such
3631 The Arabs very much needed guidance for themselves, and the advent of a evil or disorder as creeps in is due to man's will (as far as the world of man is
World Prophet through them was what might have been expected in view of the concerned), and spiritual Teaching is directed to train and cure that will and bring
past course of Allah's Revelations. it into conformity with the Universal Order and Plan.
3637 Man is asked to contemplate his own humble beginning. His material body
4. It is Allah Who has created the heavens and the earth, (apart from life) is a piece of earth or clay, which is another term for primeval
and all between them, in six Days,(3632) and is firmly matter. Matter is therefore the first stage, but even matter was not self-created. It
established on the Throne (of authority);(3633) ye was created by Allah.
have none, besides Him, to protect or intercede (for
you): will ye not then receive admonition? 8. And made his progeny from a quintessence of the
nature of a fluid despised:(3638)
3632 Six Days: see n. 1031, to 7:54 . The "Day" does not mean a day as we reckon
it, viz.: one apparent course of the sun round the earth, for it refers to conditions 3638 Then comes life and the reproduction of life. We are still looking at the
which began before the earth and the sun were created. In verse 5 below, a Day is purely physical aspect, but it is now a stage higher; it is an animal. Its reproduction
compared to a thousand years of our reckoning, and in 70:4 to 50,000 years. is through the sperm or semen, which is a quintessence of every part of the body
These figures "as we reckon" have no relation to "timeless Time", and must be of man. Yet it issues from the same part of his body as the urine, and is therefore
taken to mean very long Periods, or Ages, or Aeons. See further 41:9-12, and despicable in man's sight. It is a living cell or cells, summing up so much ancestral
notes. life-history. Cf. 23:12, and n. 2872.
283
3646 Cf. n. 1029 to 7:51. "Forget" here is in the sense of "to ignore deliberately, to
9. But He fashioned him in due proportion, and breathed reject with scorn". In the sense of mistake or defect of knowledge it is inapplicable
into him something of(3639) His spirit. And He gave to the All-Perfect Being, for we are expressly told, "My Lord never errs, nor
you (the faculties of) hearing and sight and forgets": 20:52 .
feeling(3640) (and understanding): little thanks do ye
give! 15. Only those believe in Our Signs, who, when they are
recited to them, fall down in adoration,(3647) and
3639 The third stage is indicated by "fashioned him in due proportion". Cf. 15:29 .
After the fertilisation of the ovum by the sperm, an individual life conies into celebrate the praises of their Lord, nor are they (ever)
existence, and it is gradually fashioned into shape; its limbs are formed; its animal puffed up with pride.
life begins to function; all the beautiful adaptations come into play. The fourth
3647 In adoration: Sujjadan, or in a posture of prostration, expressive of deep
stage here mentioned is that of distinctive Man, into whom Allah's spirit is
humility and faith. This is the keyword of the Surah, which bears the title of Al
breathed. Then he rises higher than animals.
Sajdah. All the Signs of Allah lead our thoughts upwards towards Him, and when
3640 As a complete man he gets the higher faculties. The five animal senses I they are expounded, our attitude should be one of humble gratitude to Allah. At
understand to be included in the third stage. But in the fourth stage he rises higher this passage it is usual to make a prostration. (R).
and is addressed in the second person, "you," instead of the third person "him". He
has now the spiritual counterpart of hearing (i.e., the capacity to hear Allah's 16. Their limbs do forsake(3648) their beds of sleep, the
Message) and seeing (i.e., the inner vision), and feeling the nobler heights of love while they call on their Lord, in Fear and Hope:(3649)
and understanding the bearings of the inner life (both typified by the Heart). Yet
with all these gifts, what thanks does unregenerate or corrupted man give to Allah? and they spend (in charity) out of the sustenance
(Cf. 23:12-14 and 32:7-9) which We have bestowed on them.
3648 Junub: sides, on which men sleep and turn in their sleep: I have translated
10. And they say: "What! when we lie, hidden and lost, in this "limbs" for shortness. Holy men and women "breathless with adoration" shun
the earth, shall we indeed be in a Creation soft, comfortable beds, and luxurious sleep. Their limbs are better exercised in
renewed?(3641) Nay, they deny the Meeting with offices of devotion and prayer, especially by night. Commentators specially refer
this to Prayers called Tahajjud, which are offered after midnight in the small hours
their Lord. of the morning, in twelve Rak'as.
3641 Cf. 13:5. It has been the cry of Materialists and Sceptics through the ages not
3649 In Fear and Hope: in spiritual fear lest their dedication to Allah should not
only to bound their horizon with this brief life, but to deny dogmatically that there
be sufficiently worthy to be accepted, and a spiritual longing or hope that their
can be a future life. Here "they" refers to those "who give little thanks" to Allah,
shortcomings will be overlooked by the Mercy of Allah. And their adoration is not
mentioned in the last verse. The argument used against them is: if Allah can
shown only in Prayer, but also in practical Service and Charity, out of whatever
produce such a wonderful creation the first time, why can He not make it again?
gifts they may have received from Allah.
That points to the possibility: our own general inner hope and expectation of a
future life, coupled with Faith in Allah's work, is the ground of our certainty. (R).
17. Now no person knows what delights of the eye(3650)
11.Say: "The Angel of Death, put in charge of you, will are kept hidden (in reserve) for them - as a reward for
(duly) take your souls(3642) then shall ye be brought their (good) deeds.
back to your Lord." 3650 Delights of the eye: an idiom for that which pleases most and gives most
satisfaction. In our present state we can scarcely imagine the real Bliss that will
3642 If death is certain, as it is, and this life by itself in no way satisfies our
come to us in the Future.
instincts and expectations, we may be sure that the agency which separates our
soul from our bodies will bring us into the new world. If we believe in a soul at all-
the very foundation of Religion—we must believe in a Future, without which the 18. Is then the man who believes no better than the man
soul has no meaning. who is rebellious and wicked?(3651) Not equal are
they.
12. If only thou couldst see when the guilty ones will
3651 The Future of the two classes-the Blessed and the Wicked-is described in
bend low their heads before their Lord, (saying:) "Our verses 19-22.
Lord! We have seen and we have heard:(3643) Now
then send us back (to the world): we will work 19.For those who believe and do righteous deeds are
righteousness: for we do indeed (now) believe." Gardens as hospitable(3652) homes, for their (good)
3643 In life on the new plane, there will be no room for deception or self- deeds.
deception. The most hardened sinner will see the truth and the justice of the Day
of Account. He will wish he could be sent back, but it will be too late. The world 3652 A home brings before our minds a picture of peace and happiness. When to
as we know it will have already passed away. it are added honour and hospitality, it adds further to the idea of happiness.
13. If We had so willed,(3644) We could certainly have 20. As to those who are rebellious and wicked, their
brought every soul its true guidance: but the Word abode will be the Fire: every time(3653) they wish to
from Me(3645) will come true, "I will fill Hell with get away therefrom, they will be forced thereinto, and
Jinns and men all together." it will be said to them: "Taste ye the Penalty of the
Fire, the which ye were wont to reject as false."
3644 Could evil have been averted? Certainly everything is in Allah's power. If it
had been His Will and Plan, He could have created a world in which there would 3653 Cf. 22:22 . Just as the Garden is a type of Bliss, so is the Fire a type of
have been no choice or will in any of His creatures. But that was not His Will and Penalty and suffering. There will be no getting away from it. What will be the
Plan. In the world as we see it, man has a certain amount of choice and free will. thoughts of those who had earned it? "We used to reject the idea of the
That being so, He has provided Signs and means of instruction for man, in order Consequences as mere chimera: and now we find it to be true!" What will be their
that man's will may be straight and pure. A necessary corollary will be Punishment feelings then? How will they like it!
for the infractions of His Law. That Punishment must come to pass, for Allah's
Word is true and must be fulfilled (Cf. n. 30 and n. 3557). 21. And indeed We will make them taste of the Penalty of
3645 Cf. 11:119, n. 1623, and 7:18 , and see last note. Jinns are the evil spirits that this (life) prior to(3654) the supreme Penalty, in order
tempt men, and the men who will suffer punishment will be those who have that they may (repent and) return.
succumbed to their temptations.
3654 The final Penalty is to come in the Hereafter. There is no doubt about it.
But before it comes, a minor Penalty comes in this very life. It may be in some
14."Taste ye then - for ye forgot the Meeting(3646) of kind of misfortune, or it may be in the pangs of a tortured conscience or secret
this Day of yours, and We too will forget you - taste ye sorrow. But this minor Penalty may be really a mercy, as it gives them a chance of
the Penalty of Eternity for your (evil) deeds!" repentance and amendment.
284
22. And who does more wrong than one to whom are dwellings they (now) go to and fro?(3660) Verily in
recited the Signs of his Lord, and who then turns that are Signs: Do they not then listen?(3661)
away(3655) therefrom? Verily from those who 3660 If a nation gone astray could only learn from the history of earlier nations
transgress We shall exact (due) Retribution. that were destroyed for their evil! They could see vestiges of them in their daily
goings to and fro: the Jews could see vestiges of the Philistines, Amalekites, etc. in
3655 The worst and most hardened sinner is the man to whom Allah's Signs are Palestine , and the pagan Arabs, of the 'Ad and Thamud in Arabia .
actually brought home and who yet prefers Evil and turns away from the Light of
Allah. The Signs may be in the words and guidance of a great Teacher or in some 3661 Listen: i.e., listen to the warnings conveyed in Allah's Signs. Notice how
minor sorrow or warning, which he disregards with contumely. Or it may be a naturally the transition is effected from the physical to the spiritual-from the
catastrophic blow to his conscience, which should open his eyes, but from which ruined physical vestiges of ungodly nations on this earth to the more intangible
he deliberately refuses to profit. The penalty—the Nemesis—must necessarily come signs conveyed by History and Revelation. Here the sense of Hearing is
eventually. mentioned, both in its physical and its metaphysical or spiritual aspect. In the next
verse the sense of Sight is mentioned in both aspects.
23. We did indeed aforetime give the Book to
Moses:(3656) be not then in doubt of its reaching 27.And do they not see that We do drive Rain(3662) to
(thee):(3657) and We made it a guide to the Children parched soil (bare of herbage), and produce therewith
of Israel. crops, providing food for their cattle and themselves?
Have they not the vision?(3663)
3656 The Book is not here co-extensive with Revelation. Moses had, revealed to
him, a Law, a shari'ah, which was to guide his people in all the practical affairs of 3662 Again, as in the last verse, there is an easy transition from the physical to the
their life. Jesus, after him, was also inspired by Allah: but his Injil or Gospel spiritual. In physical nature there may be parched soil, which is to all intents and
contained only general principles and not a Code or shari'ah. The Prophet was the purposes dead. Allah sends rain, and the dead soil is converted into living land
next one to have a shan'ah or "Book" in that sense: for the Qur'an contains both a producing rich crops of fodder and corn, nuts and fruits, to satisfy the hunger of
Code and general principles. This Surah is a Makkan Surah. The Code came later man and beast. So in the spiritual world. The dead man is revivified by Allah's
in MadTnah. But he is given the assurance that he will also have a Code, to grace and mercy through His Revelation. He becomes not only an asset to himself
supersede the earlier Law, and complete the Revelation of Allah. but to his dependents and those around him.
3657 Its reaching (thee): liqa'ihi Commentators differ as to the construction of the 3663 The verse begins with "do they not see?" (a wa lam yaraw), a physical act. It
pronoun hi, which may be translated either "its" or "his". I construe it to refer to ends with "have they not the vision?" ( afala yubsirun) , a matter of spiritual insight.
"the Book", as that gives the most natural meaning, as explained in the last note. This is parallel to the two kinds of "hearing" or "listening", explained in n. 3661
above.
24. And We appointed, from among them, leaders, giving
guidance(3658) under Our command, so long as they 28. They say: "When will this decision be, if ye(3664) are
persevered with patience and continued to have faith telling the truth?"
in Our Signs. 3664 The Unbelievers may say: "If all this which you say is true, tell us when this
final restoration of Realities, Life and true Values will come about." The answer is:
3658 The series of Judges, Prophets, and Kings in Israel continued to give good
"If you mean that you will postpone your repentance and reform till then, it will be
guidance, in accordance with Allah's Law, as long as the people continued in Faith
no use: it will be too late for repentance, and no respite will be granted then: this is
and Constancy (persevering patience). When that condition ceased, Allah's grace
the Respite, and this is your chance."
was withdrawn and the people broke up into wrangling sects and practically
suffered national annihilation.
29.Say: "On the Day of Decision, no profit will it be to
25. Verily thy Lord will judge between them on the Day Unbelievers if they (then) believe! nor will they be
of Judgment, in the matters wherein they differ granted a respite."
(among themselves)(3659)
30.So turn away from them, and wait: they too(3665)
3659 These wrangles and disputes among them will continue until the Day of are waiting.
Judgement, but meantime a new Ummah (that of Islam) will arise and take its
place, with a universal and unified Message for mankind. 3665 Read 6:158 and n. 984 as commentary on this. There it is said to the
Unbelievers: "Wait ye: we too are waiting. "Here the Righteous one is told: "Wait
26. Does it not teach them a lesson, how many (thou): they too are waiting." The reversal of the order is appropriate: in each case
the person (or persons) addressed is mentioned first. Cf. also 7:71.
generations We destroyed before them, in whose
33. Al Ahzab (The Confederates)

In the name of Allah, Most 3666 The fifth year A.H. was a critical year in the external history of early Islam,
and this Surah must be read in the light of the events that then took place. As
Gracious, Most Merciful. explained in the Introduction, the Grand Confederacy against Islam came and
invested Madinah and failed utterly. It consisted of the Makkan Unbelievers, the
desert Arabs of Central Arabia, the Jews previously expelled for treachery from
Madinah, the Jews remaining in Madinah, and the Hypocrites led by 'Abd Allah
1. O Prophet! Fear Allah, and hearken not to the ibn Ubayy, who have already been described in 9:43-110. Their bond of union
Unbelievers(3666) and the Hypocrites: verily Allah is was the common hatred of Islam and it snapped under the reverses they met. It is
important to note three points. (1) The Jews as a body now lost their last chance of
full of Knowledge and Wisdom. bearing the standard of Islam: the best of them had already accepted the renewal
of Allah's Message. (2) A definite status was given to the Prophet's household, after
285
the slanders on 'A'ishah had been stilled (24:11-26), and the true position of the
Mothers of the Believers had been cleared. (3) A further exposition of the purity
6. The Prophet is closer to the Believers than their own
of sexual relations was given, based on the story of Zaynab, the "Mother of the selves,(3674) and his wives are(3675) their mothers.
Poor". These points will be referred to in later notes. Blood-relations among each other have closer
personal ties, in the Decree of Allah. Than (the
2. But follow that which comes to thee by inspiration Brotherhood of) Believers and Muhajirs:(3676)
from thy Lord: for Allah is well acquainted(3667) with nevertheless do ye what is just to your closest friends:
(all) that ye do. such is the writing in the Decree (of Allah..
3667 In the most adverse circumstances, in the midst of the assaults of Evil, the 3674 In spiritual relationships the Prophet is entitled to more respect and
plots of treason and hypocrisy, the darts of slander and false charges, and stupid consideration than blood-relations. The Believers should follow him rather than
superstitions and taboos, the Prophet of Allah should steer his course steadily their fathers or mothers or brothers, where there is conflict of duties. He is even
according to Allah's Law and not fear human evil, in whatever form it appears. nearer-closer to our real interests-thari our own selves. In some Qiraahs, like that
Men may misjudge, but Allah knows all. Men may try to overthrow Good, but of Ubayy ibn Ka'ab, occur also the words "and he is a father of them", which imply
Wisdom is with Allah. (R). his spiritual relationship and connection with the words "and his wives are their
mothers". Thus his spiritual fatherhood would be contrasted pointedly with the
3. And put thy trust in Allah, and enough is Allah(3668) repudiation of the vulgar superstition of calling any one like Zayd ibn Harthah by
the appellation Zayd ibn Muhammad (33:40): such an application is really
as a disposer of affairs.
disrespectful of the Prophet.
3668 We must wholly trust Allah: He is the true and efficient Guardian of all
3675 See last note. This Surah establishes the dignity and position of the Prophet's
interests. Cf. 4:81, and n. 600.
wives, who had a special mission and responsibility as Mothers of the Believers.
They were not to be like ordinary women: they had to instruct women in spiritual
4. Allah has not made for any man two hearts(3669) in matters, visit and minister to those who were ill or in distress, and do other kindly
his (one) body: nor has He made your wives whom ye offices in aid of the Prophet's mission.
divorce by Zihar(3670) your mothers: nor has He 3676 No man should deprive his blood-relations of such rights of maintenance
made your adopted sons(3671) your sons. Such is and property as they might have. The community of Believers, inhabitants of
(only) your (manner of) speech by your mouths. But Madinah and those who had migrated to Madinah from Makkah, also had their
Allah tells (you) the Truth, and He shows the (right) mutual rights, but they were not to be put forward as an excuse to defeat the prior
Way. rights of natural relationships. In the early MadTnah days, Ansar were allowed to
inherit from Muhajirs whose natural relations had not emigrated, but this practice
3669 Two hearts in his (one) breast: two inconsistent attitudes: such as serving was discontinued when normal relations were re-established between Makkah and
Allah and Mammon; or subscribing to both Truth and Superstition; or MadTnah.
hypocritically pretending one thing and intending another. Such a thing is against
Allah's Law and Will. Apart from the condemnation of general hypocrisy, two 7. And remember We took from the prophets their
pagan customs of the Times of Ignorance are mentioned, and their iniquity
Covenant:(3677) As (We did) from thee: from Noah,
pointed out. See the notes 3670 and 3671. Nor can a man love two women with
equal love; hence the injustice of marrying more than one wife; see the second Abraham, Moses, and Jesus the son of Mary: We took
clause in 4:3. (R). from them a solemn covenant:
3670 This was an evil Arab custom, by which the husband selfishly deprived his 3677 Cf. 3:81. There is an implied covenant on all created things to follow Allah's
wife of her conjugal rights and yet kept her to himself like a slave without her Law, which is the law of their being: see 5:1. But there is a special implied
being free to remarry. He pronounced words importing that she was like his covenant with all Prophets, strict and solemn, that they shall carry out their
mother. After that she could not demand conjugal rights but was not free from his mission, proclaim Allah's Truth without fear or favour, and be ever ready in His
control and could not contract another marriage. See also 58:1-5, where this is service in all circumstances. That gives them their position and dignity as
condemned in the strongest terms and punishment is promised for it. A man explained in the last verse, and their tremendous responsibilities in respect of the
sometimes said such words in a fit of anger: they did not affect him, but they people whom they come to instruct and lead to the right Path.
degraded her position.
3671 If a man called another's son "his son", it might create complications with
8. That (Allah) may question the (custodians) of Truth
natural and normal relationships if taken too literally. It is pointed out that it is concerning the Truth they (were charged with):(3678)
only in men's mouths, and should not be taken literally. The truth is the truth and And He has prepared for the Unbelievers a grievous
cannot be altered by men's adopting "sons". "Adoption" in the technical sense is not Penalty.
allowed in Muslim Law. Those who have been "wives of your sons proceeding
from your loins" are within the Prohibited Degrees of marriage; 4:23 ; but this 3678 The men to whom Allah's Truth has been committed for promulgation will
does not apply to "adopted" sons. be asked in the Hereafter how the Truth fared in the world-how it was received,
who opposed it, and who assisted it. Like all trustees, they will have to give a full
5. Call them by (the names of) their fathers: that is account of their trust. Allah knows all, and it will not add to His information. But
it will be evidence for and against those to whom it was preached, so that the
juster in the sight of Allah. But if ye know not(3672) responsibility of those who dishonoured it may be duly enforced. The primary
their father´s (names, call them) your Brothers in custodians of spiritual Truth are the Prophets, but in descending degrees all men
faith, or your maulas. But there is no blame on you if to whom Allah's Message comes are included.
ye make(3673) a mistake therein: (what counts is)
the intention of your hearts: and Allah is Oft- 9. O ye who believe! Remember the Grace of Allah,
Returning, Most Merciful. (bestowed) on you, when there came down on you
hosts (to overwhelm you):(3679) But We sent against
3672 Freedmen were often called after their master's name as the "son of so and
so". When they were slaves, perhaps their fathers' names were lost altogether. It is
them(3680) a hurricane and forces that ye saw not:
more correct to speak of them as the Mawtd of so and so. But Mawla in Arabic but Allah sees (clearly)(3681) all that ye do.
might also imply a close relationship of friendship: in that case, too, it is better to
3679 In this verse is summed up the beginning and the end of the fateful struggle
use the right term instead of the term "son". "Brother" is not objectionable because
of the Siege of Madinah in A.H. 5. The composition of the unhallowed
"Brotherhood" is used in a wider sense than "fatherhood", and is not likely to be
Confederacy that came to destroy Islam is referred to in the Introduction. They
misunderstood.
came with a force of ten to twelve thousand fighting men, an unprecedented army
3673 What is aimed at is to destroy the superstition of erecting false relationships for that time and country. The battle is known as the Battle of the Trench.
to the detriment or loss of true blood relations. It is not intended to penalise an
3680 After a close investment of two to four weeks, during which the enemy were
unintentional slip in the matter, and indeed even if a man deliberately calls
disheartened by their ill success, there was a piercing blast of the cold east wind. It
another his son or father, who is not his son or father, out of politeness or
was a severe winter, and February can be a very cold mondi in Madinah, which is
affections, "Allah is Oft-Forgiving, Most Merciful". It is the action of mischievous
about 3,000 feet above the sea level. The enemy's tents were torn up, their fires
parties which is chiefly reprehended, if they intend false insinuations. A mere
were extinguished, the sand and rain beat in their faces, and they were terrified by
mistake on their part does not matter. (R).
the portents against them. They had already well nigh fallen out amongst
themselves, and beating a hasty retreat, they melted away. The Madinah fighting
286
strength was no more than 3,000, and the Jewish tribe of the Banu Qurayzah who even if (ye do escape), no more than a brief (respite)
were in their midst was a source of weakness as they were treacherously intriguing
will ye be allowed to enjoy!"
with the enemy. And further there were the Hypocrites: see n. 3666 above. But
there were hidden forces that helped the Muslims. Besides the forces of nature 3687 The coward in a fight does not usually save himself from death. He is
there were moral forces-mutual distrust and bickering in the enemy camp, and on subject, after desertion, to the fury both of the enemy and of his own side for
the other side, perfect discipline among the real Muslims, and the superb cowardice and desertion. Assuming that he did escape with his life, where could
leadership of the Prophet. he go to? The brand of cowardice will be on him, and he will be subject to the
vengeance of his own people. In any case, his life would be in ignominy and would
3681 Allah sees everything. Therefore we may conclude that the discipline and be brief, and he would have lost irretrievably the meed of valour.
moral fervour of the Muslims, as well as the enemy's insincerities, intrigues, and
reliance on brute force, were all contributory causes to his repulse, under Allah's
dispensation. There were many hidden causes which neither party saw clearly. 17. Say: "Who is it that can screen you from Allah if it be
His wish to give you punishment or to give you
10.Behold! they came on you from above you and from Mercy?"(3688) Nor will they find for themselves,
below you, and behold, the eyes became dim and the besides Allah, any protector or helper.
hearts gaped(3682) up to the throats, and ye 3688 It is still worse if the cowardice or desertion is shown in a Cause, which
imagined various (vain) thoughts about Allah. because of the high issues of truth and justice, may be called the Cause of Allah.
How can anyone escape Allah's Punishment? And in the same way, how can
3682 The psychology of the combatants is described with matchless vigour in the
anyone prevent another from obtaining Allah's mercy by repentance and
Holy Test. The onrush of the enemy was really tremendous. The Trench round
amendment? The better path, therefore, is to stand firm in Allah's Way, and if
MadTnah was between the defenders and the huge attacking force, which had
you fail through human weakness, to repent and seek Allah's Mercy. Cf. 33:24,
some high ground behind them "above you": when any of them came through the
and n. 3698 below.
valley or over the Trench they seemed to come from below. The showers of
arrows and stone on both sides must also have seemed to come from the air.
18.Verily Allah knows those among you who keep back
11. Inthat situation were the Believers tried: they were (men) and those who say to their brethren, "Come
shaken as by a tremendous shaking. along to us", but come not to the fight except for just
a little while.
12.And behold! The Hypocrites and those in whose
hearts is a disease (even) say: "(Allah) and His 19. Covetous over you.(3689) Then when fear comes,
Messenger promised us nothing but delusion!"(3683) thou wilt see them looking to thee, their eyes
revolving, like (those of) one over whom hovers
3683 Before this year's mass attack on Madinah, the Muslims had successfully death: but when the fear is past, they will smite you
reached the Syrian border on the north, and there were hopes of reaching Yemen
in the south. The Prophet had seen signs of expansion and victory for the with sharp tongues, covetous(3690) of goods. Such
Muslims. Now that they were shut within the Trench on the defensive, the men have no faith, and so Allah has made their
Hypocrites taunted them with having indulged in delusive hopes. But the event deeds(3691) of none effect: and that is easy for
showed that the hopes were not delusive. They were realised beyond expectations Allah.(3692)
in a few years.
3689 Ashihhah: covetous, grasping, miserly. Here the meaning is twofold: (1) they
13. Behold! A party among them said: "Ye men of spare themselves in the fight as compared with you; they are miserly with
themselves as against you; they contribute little either in personal effort or with
Yathrib! ye cannot stand (the attack)! therefore go their money and resources; and (2) they covet any gains made or booty won, on
back!" And a band of them ask for leave of the the part of the real fighters.
Prophet, saying, "Truly our houses(3684) are bare
3690 In time of danger; they would look to the Prophet for protection, and keep
and exposed," though they were not exposed they themselves snugly from the fight. When the danger is past, they will come and
intended nothing but to run away. brag and wrangle and show their covetousness or greed for gain though they gave
of themselves but sparingly.
3684 All the fighting men of Madinah had come out of the City and camped in
the open space between the City and the Trench that had been dug all round. The 3691 Even any good they may have done becomes vain because of their motives
disaffected Hypocrites sowed defeatist rumours and pretended to withdraw for the of envy, greed, and covetousness and their cowardice.
defence of their homes, though their homes were not exposed, and were fully
covered by the vigilant defensive forces inside the Trench. 3692 It is not surprising that men's deeds fall as it were dead because there is no
pure motive behind them. For men it may be difficult to probe motives, but it is
14. And if an entry had been effected to them(3685) easy for Allah, Whom hypocrisy or false show can never deceive.
from the sides of the (city), and they had been incited
to sedition, they would certainly have brought it to
20. They think that the Confederates have not
pass, with none but a brief delay! withdrawn; and if the Confederates should come
(again), they would wish they were in the deserts
3685 The brunt of all the fighting was on the north side, but the whole Trench was (wandering) among the Bedouins, and(3693) seeking
guarded. At one or two points enemy warriors did break within the circuit of the
Trench, but they were soon disposed of. 'Ali particularly distinguished himself in
news about you (from a safe distance); and if they
many fights, wearing the Prophet's own sword and armour. If any of the enemy were in your midst, they would fight but little.
had been able to penetrate into the City, the disaffected element, which was only
3693 This completes the picture of the psychology of the Hypocrites, begun in
sitting on the fence, would have risen against the Muslims at once-with no delay
verse 12. Let us analyse it. (1) When they first saw the enemy they were already in
except what might have been necessary to put on their armour and arms.
a defeatist mood, and thought all was over (verse 12). (2) Not content with
disloyalty themselves, they tried to infect others, who made paltry excuses to
15.And yet they had already covenanted with Allah not withdraw from the fight (verse 13). (3) They were ready to betray the City to the
to turn their backs, and a covenant(3686) with Allah enemy if the enemy had gained entrance (verse 14). (4) They forgot all the
must (surely) be answered for. promises of fidelity which they had previously sworn (verse 15). (5) In their paltry
calculations they forgot that cowardice in war does not pay (verses 16-17). (6)
3686 Apparently, after the battle of Uhud, certain men who had then shown Without taking much part in the actual defence, they were ready to talk glibly and
cowardice were forgiven on undertaking that they would behave better next time. claim a lion's share in the fruits of the victory (verses 18-19). (7) Even when the
A solemn promise made to the Messenger of Allah is a promise to Allah, and it enemy had withdrawn, their cowardly minds were still afraid that the enemy would
cannot be broken with impunity. return, and were already meditating what they would do in that case; perhaps they
would dwell in the deserts and spy on Madinah from a safe distance: and if caught
16. Say: "Running away will not profit you if ye are in Madinah they would fight little and intrigue much.
running away from death(3687) or slaughter; and It was a miracle that with such men in their midst, the Prophet and his band won
through.
287
would abide by the decision of their fate at the hands of Sa'd ibn Mu'adh, chief of
21. Yehave indeed in the Messenger of Allah a beautiful the Aws tribe, with which they had been in alliance.
pattern (of conduct) for any one whose hope is(3694)
in Allah and the Final Day, and who engages 3703 Sa'd applied to them the J ewish Law of the Old Testament, not as strictly as
the case warranted. In Deut. 20:10-18, the treatment of a city "which is very far off
much(3695) in the Praise of Allah. from thee" is prescribed to be comparatively more lenient than the treatment of a
3694 We now have the psychology of the Believers-God-fearing men, led by that city "of the people, which the Lord thy God does give thee for an inheritance," i.e.,
pattern of men and of leaders, Muhammad, which is near enough to corrupt the religion of the Jewish people. The
punishment for these is total annihilation: "thou shall save alive nothing that
3695 Cf. 26:227: see especially the last clause of that verse in a Makkan Surah, breatheth" (Deut. 20:16 ). The more lenient treatment for far-off cities is described
which was amply fulfilled in Madinah. in the next note. According to the Jewish standard, then, the Banu Qurayzah
deserved total extermination-of men, women, and children. They were in the
22. When the Believers saw the Confederate forces, they territory of MadTnah itself, and further they had broken their engagements and
helped the enemy.
said: "This is what Allah and His Messenger(3696) had
promised us, and Allah and His Messenger told us 3704 Sa'd adjudged them the mildest treatment of the "far-off" cities which is thus
what was true." And it only added to their faith and described in the Jewish Law: "Thou shalt smite every male thereof with the edge of
the sword: but the women and the little ones, and the cattle, and all that is in the
their zeal in obedience. city, even all the spoil thereof, shalt thou take unto thyself, and thou shalt eat the
3696 This is in contrast to what the Hypocrites said in verse 12 above. The divine spoil of thine enemies, which the Lord thy God hath given thee" (Deut. 20:13-14).
promise of help and success is contingent upon our striving and faith. Nothing The men of the Qurayzah were slain: the women were sold as captives of war: and
comes to the poltroon and the sceptical idler. Dangers and difficulties, and conflict their lands and properties were divided among the Muhajirs.
with Evil, are foretold us, and we must meet them with fortitude and courage.
27. And He made you heirs of their lands, their houses,
23. Among the Believers are men who have been true to and their goods, and of a land which(3705) ye had not
their covenant with Allah. of them some have frequented (before). And Allah has power over all
completed(3697) their vow (to the extreme), and things.
some (still) wait: but they have never changed (their 3705 If this part of the Surah was revealed after the autumn of the Hijrah year 7, it
determination) in the least: refers to the result of the Khaybar expedition of that autumn. Khaybar is a Harrah
or volcanic tract, well-watered with many springs issuing from its basaltic rocks. It
3697 In the fight for Truth were (and are) many who sacrificed their all-resources,
has a good irrigation system and produces good harvests of grain and dates in its
knowledge, influence, life itself- in the Cause, and never wavered. If they won the
wet valleys, while the outcrop of rocks in the high ground affords sites for
crown of martyrdom, they were blessed. Such a one was Sa'd ibn Mu'adh,. the
numerous fortresses. At present it is inhabited chiefly by men of the race of Bilal
chief of the Aws tribe, the intrepid standard-bearer of Islam, who died of a wound
(the Abyssinian) who played a prominent part in the expedition. It is a sort of
he had received in the Battle of the Trench. Other heroes fought valiantly and
island in the deserts on the outskirts of Najd . In the Prophet's time there were
lived, always ready to lay down their lives. Both classes were staunch, they never
Jewish colonies settled here, but they were a source of constant trouble, especially
changed or wavered.
after the Siege of Madinah. It became a nest of all the hostile Jewish elements
expelled for their treachery from elsewhere. Its capital, Khaybar, is about 90 miles
24.That Allah may reward the men of Truth for their due north of Madinah. Its inhabitants offered some resistance, and 'Ali, though he
Truth, and punish the Hypocrites if that be(3698) His had just risen from a bed of illness, performed prodigies of valour. After its
Will, or turn to them in Mercy: for Allah is Oft- surrender, a land settlement was made, which retained the cultivators of the soil
on the land, but brought them under control, so that no further focus of active
Forgiving, Most Merciful. hostility should remain near Madinah. The terms of the settlement will be found
3698 Before the Throne of Allah's Mercy there is always room for repentance and in the Maghazi of al Waqidi.
forgiveness, even after treason and crime: but the forgiveness will be according to
Allah's Will and Plan, which willjudge the penitent's sincerity and capacity for 28.O Prophet! Say to thy Consorts: "If it be that ye
good to the nicest degree in his favour. Cf. also 33:17 above. desire the life of this World, and its glitter,- then
come!(3706) I will provide for your enjoyment and set
25.And Allah turned back the Unbelievers for (all) their
you free in a handsome manner.
fury: no advantage(3699) did they gain; and enough is
Allah for the believers in their fight. And Allah is full of 3706 We now come to the subject of the position of the Consorts of Purity ( azwaj
mutahharat), the wives of the Prophet. Their position was not like that of ordinary
Strength, able to enforce His Will.(3700)
women or ordinary wives. They had special duties and responsibilities. The only
3699 In spite of the mighty preparations and the great forces which the Makkans, youthful marriage of the Prophet was his first marriage-that with Khadijah, the best
in concert with the Central Arabian Bedouins, the discontented Jews, and the of women and the best of wives. He married her fifteen years before he received
treacherous Hypocrites, brought to the siege of Madinah, all their plans were the call to Prophethood; the married life lasted for twenty-five years, and their
frustrated. Their fury availed them nothing. They departed in hot haste. This was mutual devotion was of the noblest, judged by spiritual as well as social standards.
the last and dying effort. The initiative thereafter lay with the forces of Islam. During her life he had no other wife, which was unusual for a man of his standing
among his people. When she died, his age was 50, and but for two considerations,
3700 For the meaning of 'Aziz, see n. 2818 to 22:40 . he would probably never have married again, as he was most abstemious in his
physical life. The two considerations which governed his later marriages were: (1)
26. And those of the people(3701) of the Book who aided compassion and clemency, as when he wanted to provide for suffering widows,
who could not be provided for in any other way in that stage of society; some of
them - Allah did take them down from their them, like Sawdah, had issue by their former marriage, requiring protection; (2)
strongholds(3702) and cast terror into their hearts. help in his duties of leadership, with women, who had to be instructed and kept
(So that)(3703) some ye slew, and some(3704) ye together in the large Muslim family, where women and men had similar social
made prisoners. rights.'A'ishah, daughter of Abu Bakr, was clever and learned, and in Hadith she is
an important authority on the life of the Prophet. Zaynab, daughter of
3701 The reference is to thejewish tribe of the Banu Qurayzah. They counted Khuzaymah, was specially devoted to the poor: she was called the "Mother of the
among the citizens of Madinah and were bound by solemn engagements to help in Poor". The other Zaynab, daughter of Jahsh, also worked for the poor, for whom
the defence of the city. But on the occasion of the Confederate siege by the she provided from the proceeds of her manual work, as she was skilled in leather
Qurash and their allies, they intrigued with the enemies and treacherously aided work. But all the Consorts in their high position had to work and assist as Mothers
them. Immediately after the siege was raised and the Confederates had fled in hot of the Ummah. Theirs were not idle lives, like those of Odalisques, either for their
haste, the Prophet turned his attention to the treacherous "friends" who had own pleasure or the pleasure of their husband. They are told here that they had
betrayed his City in the hour of danger. no place in the sacred Household if they merely wished for ease or worldly glitter.
If such were the case, they could be divorced and amply provided for.
3702 The Banu Qurayzah (see last note) were filled with terror and dismay when
Madinah was free from the Qurash danger. They shut themselves up in their
castles about three or four miles to the east (or north east) of Madinah, and 29. But if ye seek Allah and His Messenger, and the Home
sustained a siege of 25 days, after which they surrendered, stipulating that they of the Hereafter, verily Allah has prepared for the
well-doers amongst you(3707) a great reward.
288
3707 They were all well-doers. But being in their exalted position, they had extra
responsibility, and they had to be specially careful to discharge it. In the same way,
34.And recite(3716) what is rehearsed to you in your
their reward would be "great", for higher services bring higher spiritual satisfaction, homes, of the Signs of Allah and His Wisdom: for Allah
though they were asked to deny themselves some of the ordinary indulgences of understands the finest mysteries and is well-
life. acquainted (with them).(3717)
30.O Consorts of the Prophet! If any of you were guilty 3716 The verb is u dhkurna, feminine gender, as referring to the Azwaj again. It
means not only "remember" but "recite", "teach", "make known", "publish", the
of evident unseemly conduct,(3708) the Punishment Message which ye learn at home from the Prophet, the fountain of spiritual
would be doubled to her, and that is easy for knowledge. The "Signs of Allah" refer specifically to the verses of the Qur'an, and
Allah.(3709) Wisdom to the resulting instruction derived therefrom.
3708 Evident unseemly conduct: i.e., proved misconduct, as opposed to false 3717 Cf. 22:63 and n. 2844. Allah's understanding is perfect in every detail,
slanders from enemies. Such slanders were of no account, but if any of them had however minute. Therefore use His Revelation for every phase of life.
behaved in an unseemly manner, it would have been a worse offence than in the
case of ordinary women, on account of their special position. (Cf. 33:32). Of 35.For Muslim men and women,- for believing men and
course none of them were in the least guilty.
women-(3718) for devout men and women, for true
3709 Cf. 33:19 and n. 3692. The punishment in this life for a married woman's men and women, for men and women who are patient
unchastity is very severe: for adultery, public flogging with a hundred stripes, and constant, for men and women who humble
under 24:2; or for lewdness (see 4:15 ) imprisonment; or stoning to death for
adultery, according to certain precedents established in Canon Law. But here the
themselves, for men and women who give(3719) in
question is not about this kind of punishment or this kind of offence. Even minor Charity, for men and women who fast (and deny
indiscretions, in the case of women who were patterns of decorum, would have themselves), for men and women who guard their
been reprehensible; and the punishment in the Hereafter is on a higher plane, chastity, and for men and women who engage much in
which we can scarcely understand. But Allah can appreciate every shade of motive Allah's praise,-(3720) for them has Allah prepared
in us. More or less is possible there, which might not be possible in the rough and
ready law which we administer here, (see also nn. 523-526 and nn. 2954-2960). forgiveness and great reward.
3718 Islam, or submitting our will to Allah's Will, includes all the virtues, as
31.But any of you that is devout in the service of Allah particularly specified in this verse. See n. 3720.
and His Messenger, and works righteousness,- to her 3719 A number of Muslim virtues are specified here, but the chief stress is laid on
shall We grant her reward twice:(3710) and We have the fact that these virtues are as necessary to women as to men. Both sexes have
prepared for her a generous Sustenance.(3711) spiritual as well as human rights and duties in an equal degree, and the future
"reward" of the Hereafter, viz., Spiritual Bliss, is provided for the one as for the
3710 Twice, i.e., once as a righteous woman and again as a Mother of the other.
Believers, serving the believing women and thus showing her devotion to Allah
and His Prophet. 3720 The virtues referred to are: (1) Faith, hope, and trust in Allah, and in His
benevolent government of the world; (2) devotion and service in practical life; (3)
3711 Sustenance: in the spiritual sense: all that is necessary to sustain her in love and practice of truth, in thought and intention, word and deed; (4) patience
happiness in her future life. and constancy, in suffering and in right endeavour; (5) humility, the avoidance of
an attitude of arrogance and superiority; (6) charity, i.e., help to the poor and
32. OConsorts of the Prophet! Ye are not like any of the unfortunate ones in life, a special virtue arising out of the general duty of service
(other) women:(3712) if ye do fear ((Allah)), be not (No. 2); (7) self-denial, typically in food, but generally in all appetites; (8) chastity,
purity in sex life, purity in motive, thought, word, and deed; and (9) constant
too complacent of speech, lest one in whose heart is a attention to Allah's Message, and cultivation of the desire to get nearer to Allah.
disease should be moved with desire: but speak ye a
speech (that is) just.(3713) 36. It is not fitting for a Believer, man or woman, when a
3712 This is the core of the whole passage. The Prophet's Consorts were not like matter has been decided by Allah and His Messenger
ordinary women, nor was their marriage an ordinary marriage, in which only to have any option about their decision:(3721) if any
personal or social considerations enter. They had a special position and special one disobeys Allah and His Messenger, he is indeed on
responsibilities, in the matter of guiding and instructing women who came into the
fold of Islam. Islam is a Way of Life, and the Muslims are a family: women have a clearly wrong Path.
as much place in Islam as men, and their intimate instruction must obviously be 3721 We must not put our own wisdom in competition with Allah's wisdom.
through women. Allah's decree is often known to us by the logic of facts. We must accept it loyally,
and do the best we can to help in our own way to carry it out. We must make our
3713
3713 While they were to be kind and gentle to all, they were to be guarded on
will consonant to Allah's Will. (R).
account of their special position lest people might misunderstand or take
advantage of their kindness. They were to make no vulgar worldly displays as in
the times of Paganism. 37. Behold! Thou didst say to one who had received the
grace of Allah(3722) and thy favour: "Retain thou (in
33. And stay quietly in your houses, and make not a wedlock) thy wife, and fear Allah." But thou didst hide
dazzling display, like that of the former Times of in thy heart(3723) that which Allah was about to
Ignorance; and establish regular Prayer, and give make manifest: thou didst fear the people, but it is
regular Charity; and obey(3714) Allah and His more fitting that thou shouldst(3724) fear Allah. Then
Messenger. And Allah only wishes to remove all when Zaid had dissolved (his marriage) with her, with
abomination from you, ye Members(3715) of the the necessary(3725) (formality), We joined her in
Family, and to make you pure and spotless. marriage to thee: in order that (in future) there may
be no difficulty to the Believers in (the matter of)
3714 Obedience to Allah's Law sums up all duties. Regular Prayer (seeking
nearness to Allah) and Regular Charity (doing good to fellow-creatures) are marriage with the wives(3726) of their adopted sons,
mentioned as specially symbolical of our Religion. when the latter have dissolved with the necessary
(formality) (their marriage) with them. And Allah's
3715 Notice the transition in this clause to the masculine gender, while before this
the verbs and pronouns were in the feminine gender as referring to the Consorts. command must be fulfilled.
The statement in this clause is now more general including (besides the Consorts) 3722 This was Zayd, son of Harithah, one of the first to accept the faith of Islam.
the whole family, namely Fatimah the daughter, 'AIi the son-in-law, and their sons He was freedman of the Prophet, who loved him as a son and gave him in
AI Hasan and Al Husayn, the beloved grandsons of the Prophet. The masculine marriage to his own cousin Zaynab. The marriage however turned out unhappy.
gender is used generally, in speaking of a mixed assembly of men and women. See next note.
3723 Zayd's marriage with the Prophet's cousin Zaynab, daughter of J ahsh, did
not turn out happy. Zaynab the high-born looked down upon Zayd the freedman
289
who had been a slave. And he was not comely to look at. Bom were good people 3733 His Mercies are for all His creatures, but for those who believe and trust in
in their own ways, and both loved the Prophet, but there was mutual Him, there are special mercies, "a generous Reward" as in the next verse.
incompatibility, and this is fatal to married life. Zayd wished to divorce her, but
the Prophet asked him to hold his hand, and he obeyed. She was closely related 44.Their salutation on the Day they meet Him will be
to the Prophet; he had given a handsome marriage gift on her marriage to Zayd;
and people would certainly talk if such a marriage was broken off. But marriages "Peace!"; and He has prepared for them a generous
are made on earth, not in heaven, and it is no part of Allah's Plan to torture Reward.
people in a bond which should be a source of happiness but actually is a source of
misery. Zayd's wish-indeed the mutual wish of the couple-was for the time being 45.O Prophet! Truly We have sent thee as a Witness, a
put away, but it became eventually an established fact, and everybody came to Bearer(3734) of Glad Tidings, and Warner,-
know of it. (R).
3734 The Prophet was sent by Allah in five capacities. Three are mentioned in
3724 All actual facts are referred to Allah. When the marriage is unhappy, Islam this verse, and the other two in the verse following. (1) He comes as a Witness to
permits the bond to be dissolved, provided that all interests concerned are all men about the spiritual truths which had been obscured by ignorance or
safeguarded. Apparently there was no issue here to be considered. Zaynab had to superstition, or by the dust of sectarian controversy. He did not come to establish
be considered, and she obtained the dearest wish of her heart in being raised to be a new religion or sect. He came to teach Religion. He is also a witness to Allah
a Mother of the Believers, with all the dignity and responsibility of that position. about men's doings and how they receive Allah's Message; see 4:41 and n. 560. (2)
Seen. 3706 to 33:28 above. He comes as a Bearer of the Glad Tidings of the Mercy of Allah. No matter how
3725 The 'Iddah or period of waiting after divorce ( 2:28 , and n. 254) was duly far men may have transgressed, they have hope if they believe, repent, and live a
completed. good life. (3) He also comes as a Warner to those who are heedless. This life will
not last. There is a Future Life, and that is all-important. See next note.
3726 The Pagan superstition and taboo about adopted sons had to be destroyed.
See 33:4-5 and notes 3671-3672 above. 46. And as one who invites to Allah.s (grace) by His
leave,(3735) and as a lamp spreading light.
38. There can be no difficulty to the Prophet in what
Allah has indicated to him(3727) as a duty. It was the 3735 See last note. The two other capacities in which the Prophet was sent are
here specified. (4) He comes as one who has a right to invite all men to
practice (approved) of Allah amongst those of old that repentance and the forgiveness of sins; but he does this, not of his own authority,
have passed away,(3728) And the command of Allah but by the permission and authority given to him by Allah. This is said lest people
is a decree determined.(3729) may deny the Prophet as they did with other Prophets before him. The personal
responsibility of each individual remains, but the Prophet can lead him on to the
3727 See n. 3724 above. Right and help him. (5) The Prophet also comes as a Light of a Lamp (Siraj) to
illuminate the whole world. In 71:16 and elsewhere the same word (Siraj) is used
3728 The next clause is parenthetical. Those words then connect on with verse
for the sun. The comparison is apt. When the sun appears, all the lesser lights
39. Among the people of the Book there was no taboo about adopted sons, as
pale before his light. And the Message of Islam, i.e., of the Universal Religion, is
there was in Pagan Arabia.
to diffuse Light everywhere.
3729 Allah's ordering of the world is always full of wisdom. Even our unhappiness
and misery may actually have a great meaning for ourselves or others or both. If 47. Then give the Glad Tidings to the Believers, that they
our first Plan seems to fail, we must not murmur and repine, but retrieve the shall have from Allah a very great Bounty.(3736)
position by adopting a course which appears to be the best position in the light of
our duties as indicated by Allah. For Allah's Plan is framed on universal principles 3736 The light of Islam is the Biggest Bounty possible and if they truly understand
that cannot be altered by human action. it, they should glory in it.
39. (It is the practice of those) who preach the Messages 48.And obey not (the behests) of the Unbelievers and
of Allah, and fear Him, and fear none but Allah. And the Hypocrites, and heed not their annoyances,(3737)
enough is Allah to call (men) to account.(3730) but put thy Trust in Allah. For enough is Allah as a
3730 Our responsibility is to Allah, not to men. Men's opinions may have a
Disposer of affairs.
bearing in our own interpretation of duty, but when that duty is clear, our only 3737 Men of little or no Faith will often lay down the law and tell better men than
course is to obey Allah rather than men. themselves what to do. In case of refusal they shower insults and injuries. No
attention is to be paid to them. It is their way. All will be right under the
40. Muhammad is not the father of any of your men, but government of Allah.
(he is) the Messenger of Allah, and the Seal of the
Prophets:(3731) and Allah has full knowledge of all 49. O ye who believe! When ye marry believing women,
things. and then divorce them before ye have touched them,
no period of Íddah(3738) have ye to count in respect
3731 When a document is sealed, it is complete, and there can be no further
addition. The Prophet Muhammad closed the long line of Messengers. Allah's
of them: so give them a present.(3739) And set them
teaching is and will always be continuous, but there has been and will be no free in a handsome manner.(3740)
Prophet after Muhammad. The later ages will want thinkers and reformers, not
3738 See n. 254 to 2:228. The 'Iddah counts for three monthly courses, or if there
Prophets. This is not an arbitrary matter. It is a decree full of knowledge and
are no courses, for three months (see 2:34 and 65:4).
wisdom, "for Allah has full knowledge of all things."
3739 This present is held, by some, to be in addition to the half dower due to
41. O ye who believe! Celebrate the praises of Allah, and them under 2:237. If the dower had not been fixed, the gift would presumably be
do this often; larger, and it would absorb the gift prescribed n 2:236.
3740 The gift should be given with good grace, and the freedom of the woman
42. And glorify Him morning and evening. should not be interfered with in any way. If she chooses to marry again
immediately, no obstacle should be placed in her path. On no pretext should she
43. He it is Who sends(3732) blessings on you, as do His be allowed to remain doubtful about her freedom.
angels, that He may bring you out from the depths of
Darkness into Light: and He is Full of Mercy to the
50.O Prophet! We have made lawful to thee(3741) thy
Believers.(3733) wives to whom thou hast paid their dowers;(3742)
and those whom thy right hand possesses out of the
3732 Blessings: good wishes and mercies. Allah wishes well to all His creatures, prisoners of war whom(3743) Allah has assigned to
and His angels carry out His work, for their will is in all things His Will. His chief
and everlasting blessing is that He gives us a knowledge of the spiritual world, and
thee; and daughters of thy paternal uncles and aunts,
helps us towards its attainment. For the symbolic meaning of Light and Darkness, and daughters of thy maternal uncles and aunts, who
see 24:35-40, and notes. migrated(3744) (from Makka) with thee; and any
believing woman who dedicates her soul to the
290
Prophet(3745) if the Prophet wishes to wed her;- this 3750 Where the rotation was, for some reason, interfered with, it was permissible,
by another interference with the usual rotation, to bring satisfaction to one who
only for thee, and not for the Believers (at large); We
had been previously set aside. This was not only permitted, but commended, as
know what We have appointed for them as to(3746) tending to remove dissatisfaction and cheer and comfort the eyes and hearts of
their wives and the captives whom their right hands those who were disappointed in their turn.
possess- in order that(3747) there should be no
3751 Cooling the eyes: an Arabic idiom for cheering and comforting eyes which
difficulty for thee. And Allah is Oft- Forgiving, Most yearn to see those they love. A verse of Zeb al Nisa', daughter of the Mughal
Merciful.(3748) Emperor Awrangzeb, may be rendered thus:
3741 This introduces no new exemption or privilege. Verses 50-52 merely declare "My heart is glad whenever lover-wise I dwell upon thy beauties and thy grace! But
the points in which, on account of the special circumstances (see n. 3706 above), how can I content my hungry eyes, That ask continually to see thy face?"
the Prophet's marriages differed from those of ordinary Muslims. This is
considered under four heads, which we shall examine in the four notes following. 3752 There was not much in the way of worldly goods or satisfaction that the
Prophet could give them: see 33:28 above. But he was kind, just, and true—the
3742 Head 1. Marriage with dower (4:4): this is the universal Muslim marriage. best of men to his family, and they all clung to him.
The difference in the Prophet's case was that there was no limitation to the
number of four (4:3), and women of the People of the Book (5:5) were not among 3753 Our human hearts, however good on the whole, may yet, in their motives,
his wives, but only Believers. These points are not expressly mentioned here, but have possibly some baser admixture. The feminine hearts are not more immune
are inferred by his actual practice. Obviously women who are expected to instruct in this respect than the masculine. But everything is known and understood by
other women in Islam must be Muslims. Allah, Who will in His Mercy make allowances for our human weaknesses. His
title of "Most Forgiving" (Halim} also gives His devoted worshippers the cue: why
3743 Head 2. Women Prisoners of War: the same remark as the last note. The should we not also forbear with the faults and weaknesses of our neighbours and
point does not now arise, as the whole condition and incidents of war have been fellow-creatures?
altered and slavery has been abolished by international agreement.
3744 Head 3. These are first cousins, and not within the Prohibited Degrees of 52. It is not lawful for thee (to marry more)
Marriage (see 4:23 -24). These are specially mentioned here by way of limitation. women(3754) after this, nor to change them for
None of them could marry the Prophet unless she had performed the Hijrah with (other) wives, even though their beauty attract thee,
him. If she had not so performed it in spite of her close relationship, she could
not be credited with any great fervour for Islam, or be considered suitable for
except any thy right hand should possess (as
instructing other women in Islam. handmaidens): and Allah doth watch over all things.
3745 Head 4. A believing woman who dedicates her soul to the Prophet: 3754 This was revealed in A.H. 7. After that the Prophet did not marry again,
obviously this case, like the last, is only applicable to the Prophet, and is hedged except the handmaiden, Mary the Copt, who was sent as a present by the
around with the limitations that the Prophet considers it a suitable and proper case Christian Muqawqas of Egypt . She became the mother of Ibrahim, who died in
of true service to the community, and not merely a sentimental woman's freak. his infancy.
Some Commentators think there was no such case. But others, with whom I
agree, think that this applies to Zaynab bint Khuzaymah, who had dedicated 53. O ye who believe! Enter not the Prophet´s houses,-
herself to the poor and was called the Mother of the Poor ( Umm al masakin). until leave is given you,-(3755) for a meal, (and then)
Similarly, the last head might possibly refer to Zaynab bint Jahsh, who was a
daughter of the Prophet's paternal aunt, herself a daughter of 'Abd al Muttalib.
not (so early as) to wait for its preparation: but when
ye are invited, enter; and when ye have taken your
3746 The ordinary law of Muslim marriage will be found chiefly in 2:221-235, meal, disperse, without seeking familiar talk. Such
4:19 -25, 4:34 -35, and 5:5. (behaviour) annoys the Prophet: he is ashamed to
3747 The words "this only for thee . . . right hands possess" are parenthetical, and dismiss you, but Allah is not ashamed (to tell you) the
the words "in order that. . ." connect on with the previous clauses beginning with truth. And when ye ask (his ladies)(3756) for
"O Prophet, We have made lawful . . . wishes to wed her." anything ye want, ask them from before a screen: that
3748 Marriage is an important relationship not only in our physical life, but in our makes for greater purity for your hearts and for theirs.
moral and spiritual life, and its effects extend not only to the parties themselves Nor is it right for you(3757) that ye should
but to children and future generations. A number of special problems arise annoy(3758) Allah's Messenger, or that ye should
according to special circumstances. Every man and woman must seriously
marry his widows after him at any time. Truly such a
consider all sides of the question and must do the best in his or her power to
temper instincts and inclinations with wisdom and guidance from Allah. Allah thing is in Allah.s sight an enormity.
wishes to make every one's path easy, for He is indeed "Oft-Forgiving, Most 3755 The rules of refined social ethics are as necessary to teach today as it was
Merciful". with the rude Arabs whom the Prophet had to teach in his day. Those mentioned
in this verse may be briefly recapitulated thus: (1) Enter not a friend's house
51.Thou mayest defer (the turn(3749) of) any of them without permission; (2) if invited to dine, don't go too early; you are asked to dine,
that thou pleasest, and thou mayest receive any thou not to wait for the preparation of the food; (3) be there at the time appointed, so
that you enter when you are expected and invited; (4) after the meal, don't get
pleasest: and there is no blame on thee if thou invite
familiar with your host, especially if there is a great distance between him and you;
one whose (turn)(3750) thou hadst set aside. This (5) don't waste time in tittle-tattle, causing inconvenience and perhaps annoyance
were nigher to the cooling of the eyes,(3751) the to your host; (6) understand what is proper behaviour for you, he may be too
prevention of their grief, and their satisfaction - that polite to ask you to depart. All this has a spiritual as well as a social bearing:
of all of them - with that which thou hast to give respect and delicate consideration for others are among the highest virtues.
them:(3752) and Allah knows (all) that is in your 3756 The actual manner of showing respect to ladies may be different in different
hearts:(3753) and Allah is All- Knowing, Most circumstances. But it is an essential principle of good society to show the greatest
Forbearing. deference to them. To the "Mothers of the Believers" this respect was due in an
exceptional degree.
3749 In 4:3 it is laid down that more than one wife is not permissible "If ye fear
that ye shall not be able to deal justly with them". In a Muslim household there is 3757 Considering his position, the Prophet deserved to be respected before all
no room for a "favourite wife" in the sense that such a wife is recipient of favours other men and nothing should be done to cause him the least harm and
denied to other wives. In the special circumstances of the Prophet there were annoyance. This applied not only during his lifetime, but it applies now, because
more than one, and he usually observed the rule of equality with them, in other his teaching and personality are alive to us. It was not fitting that his widows, both
things as well as in the rotation of conjugal rights. But considering that his for their own position and for the position of the Prophet, should be married by
marriages, after he was invested with the Prophetic office, were mainly dictated by other men after him. And this mark of respect was duly observed in history.
other than conjugal or personal considerations (see n. 3706, 33:28), the rotation
could not always be observed, though he observed it as much as possible. This 3758 "Annoy": Adha may equally mean to vex, to cause hurt or injury, to insult, to
verse absolved him from absolute adherence to a fixed rotation. There are other ill-treat by slander or unseemly conduct, or hurt the feelings of (someone). The
interpretations, but I agree with most of the Commentators in the view I have Prophet came with a divine mission to teach and reclaim the world, and he is
explained. (R). entitled to the respect of all, even of those who do not consciously acknowledge
his mission, for his mission works constantly like the forces of nature. In a minor
degree the "Mothers of the Believers" are also entitled to respect.
291
women and forbade the veiling of slaves and women of ill fame: see Cambridge
54. Whether ye reveal anything(3759) or conceal it, Ancient History, III, 107.
verily Allah has full knowledge of all things.
3767 That is, if a Muslim woman sincerely tries to observe this rule, but owing to
3759 Respect or opposition may be shown overtly or in devious hidden ways. All human weakness falls short of the ideal, then "Allah is Oft-Forgiving, Most
good and evil are open before Allah, and He will take due account of everything. Merciful" ( Cf. 24:30-31). (R).
55.There is no blame (on these ladies if they appear) 60. Truly, if the Hypocrites, and those in whose hearts is
before their fathers(3760) or their sons, their a disease, and those who stir up sedition in the
brothers, or their brother´s sons, or their sisters´ City,(3768) desist not, We shall certainly stir thee up
sons, or their women, or the (slaves) whom their right against them: Then will they not be able to stay in it
hands possess. And, (ladies), fear Allah. for Allah is as thy neighbours for any length of time:
Witness to all things.
3768 It was necessary to put down all kinds of unseemly conduct in the Prophet's
3760 This refers back to the Hijab (screen) portion of verse 53 above. The list of City. And here is the warning in the plainest terms. And the warning had its effect.
those before whom the Prophet's wives could appear informally without a screen The "Hypocrites" were men who pretended to be in Islam but whose manners and
is their fathers, sons, brothers, brothers 1 or sisters' sons, serving women, and morals were anti-Islamic. Those "with diseased hearts" may have been the ones
household slaves or servants. Commentators include uncles (paternal and that molested innocent women. "Those who stirred up sedition" put false rumours
maternal) under the heading of "fathers". Their women is held to mean all women in circulation to excite the crowd. Alas! we must ask ourselves the question: "Are
who belonged to the Muslim community: other women were in the position of these conditions present among us today?"
strangers, whom they received not so intimately, but with the formality of a screen
as in the case of men. Compare with this list and the wording here the list and the 61.They shall have a curse(3769) on them: whenever
wording in 24:31, which applies to all Muslim women. In the list here, husbands
and husbands' relatives are not necessary to be mentioned, as we are speaking of a they are found, they shall be seized and slain (without
single household, that of the central figure in Islam, nor men-servants nor mercy).
children, as there were none. In the wording note that for Muslim women
3769 They will be deprived of the blessing and guidance of Allah. They sought to
generally, no screen or Hijab (Pardah) is mentioned, but only a veil to cover the
cause disorder in Allah's world—moral as well as material, but they will themselves
bosom, and modesty in dress. The screen was a special feature of honour for the
be destroyed. Those who become outlaws, rebels against the Law, will themselves
Prophet's household, introduced about five or six years before his death.
be destroyed by the Law. Capital punishment is the only adequate punishment for
treason and crimes of sustained concerted violence—for the protection of the
56. Allah and His angels send blessings on the hearths and homes of innocent citizens and the honour of their women.
Prophet:(3761) O ye that believe! Send ye blessings
on him, and salute him with all respect. 62. (Such was) the practice (approved) of Allah among
3761 Allah and His angels honour and bless the Prophet as the greatest of men.
those(3770) who lived aforetime: No change wilt thou
We are asked to honour and bless him all the more because he took upon find in the practice (approved) of Allah.
himself to suffer the sorrow and afflictions of this life in order to guide us to
3770 The Jewish Law was much more severe: see notes 3703 and 3704 to 33:26.
Allah's Mercy and the highest inner Life.
That severity is mitigated in Islam. But it is a universal principle that any element
which deliberately refuses to obey law and aggressively tries to subvert all order in
57.Those who annoy(3762) Allah and His Messenger - society, secretly and openly, must be effectively suppressed, for the preservation of
Allah has cursed them in this World and in the the life and health of the general community.
Hereafter, and has prepared for them a humiliating
Punishment. 63. Men ask thee concerning the Hour: Say, "The
knowledge(3771) thereof is with Allah (alone)": and
3762 Cf. n. 3758 above.
what will make thee understand?- perchance the Hour
58.And those who annoy believing men and women is nigh!
undeservedly, bear (on themselves)(3763) a calumny 3771 Cf. 7:187 and n. 1159, where the idea is further explained. The knowledge
and a glaring sin. of the Final Hour is with Allah alone. The fact of its coming is certain: the exact
time when it will come has not been revealed. If it were, it would disturb our
3763 Cf. 4:112. In that passage we were told that anyone who was himself guilty thoughts and life. "Heavy were its burden through the heavens and the earth." But
but accused an innocent man of his guilt, was obviously placing himself in double at any given moment it cannot be far distant. In theological language, each
jeopardy; first, for his own original guilt, and secondly for the guilt of a false individual's death is a Final Hour, a Qiyamah Sughra (Lesser Day of Judgement).
accusation. Here we take two classes of men instead of two individuals. The men In that sense it is not the same for all individuals, and is certainly always near, "In
and women of faith (if they deserve the name) and doing all they can to serve the midst of life we are in death", as the Anglican Prayer-Book says in its Burial
Allah and humanity. If they are insulted, hurt, or annoyed by those whose sins Service.
they denounce, the latter suffer the penalties of a double guilt, viz., their sins to
start with, and the insults or injuries they offer to those who correct them. Instead 64. Verily Allah has cursed the Unbelievers and prepared
of resenting the preaching of Truth, they should welcome it and profit by it.
for them a Blazing Fire,-
59.O Prophet! Tell thy wives and daughters, and the
65. To dwell therein for ever: no protector will they find,
believing women,(3764) that they should cast their
nor helper.
outer garments over(3765) their persons (when
abroad): that is most convenient, that they should be 66. The Day that their faces will be turned upside
known(3766) (as such) and not molested. And Allah is down(3772) in the Fire, they will say: "Woe to us!
Oft- Forgiving,(3767) Most Merciful. Would that we had obeyed Allah and obeyed the
3764 This is for all Muslim women, those of the Prophet's household, as well as Messenger."
the others. They were asked to cover themselves with outer garments when
walking around. (R). 3772 The face is the expression of their Personality, their Self; and turning upside
down is a sign of degradation and ignominy. When the Retribution comes, the evil
3765 J ilbab, plural Jalabib: an outer garment: a long gown covering the whole ones will be humiliated, and they will wish that they had followed right guidance
body, or a cloak covering the neck and bosom. when they had the chance. They will then fall to accusing their leaders who misled
them. But they forget their own personal responsibility.
3766 The object was not to restrict the liberty of women but to protect them from
harm and molestation. In the East and the West a distinctive public dress of some
sort or another has always been a badge of honour or distinction, both among
67. And they would say: "Our Lord! We obeyed our chiefs
men and women. This can be traced back to the earliest civilisations. Assyrian and our great ones, and they misled us as to the
Law in its palmiest days (say, 7th century B.C.), enjoined the veiling of married (right) Path.
292
they did not undertake to be given a choice between good and evil. They
68. "Our Lord! Give them double Penalty(3773) and preferred to submit their will entirely to Allah's Will, which is All-Wise and
curse them with a very great Curse!" Perfect, and which would give them far more happiness than a faculty of choice,
with their imperfect knowledge. Man was too audacious and ignorant to realise
3773 Cf. 25:69 and n. 3129, and 11:20 and n. 1515. The double Penalty invoked this, and the result has been that man as a race has been disrupted: the evil ones
will be because (1) they went wrong themselves and (2) they misled others. have betrayed the trust and brought Punishment on themselves, though the good
have been able to rise far above other Creation, to be among the muqarrabin, the
69. O ye who believe! Be ye not like those who vexed and nearest ones to Allah: 56:11 and 56:88. What can be higher than this for any
insulted Moses,(3774) but Allah cleared him of the creature?
(calumnies) they had uttered: and he was honourable It follows incidentally from this that the Heavens and the Earth were created
in Allah.s sight. before man was created, and this is in accordance with what we know of the
physical world in science: man came on the scene at a comparatively late stage.
3774 The people of Moses often vexed him and rebelled against him and against
Allah's Law. Here the reference seems to be to Num. 12:1-15. It is there said that 3780 Hamala: to undertake, bear, carry (the Trust or responsibility), to be equal
Moses's own sister Miriam and his brother Aaron spoke against Moses because to it. This is the ordinary meaning, and the majority of Commentators construe
Moses had married an Ethiopian woman. Allah cleared Moses of the charge of so. But some understand it to mean "to carry away, run away with, to embezzle
having done anything wrong: "My servant Moses is not so, who is faithful in all (the thing entrusted); hence to be false to the Trust, to betray the Trust." In that
mine house." Miriam was afflicted with leprosy for seven days as a punishment, case the sense of verses 72-73 would be: "Allah offered the Trust to other
after which she was forgiven, as also was Aaron. This is the Old Testament story. creatures, but they refused, lest they should betray it, being afraid from that point
The Prophet was also attacked because of his marriage with Zaynab bintjahsh, but of view: but man was less fair to himself: in his ignorance he accepted and
not by his own circle; his motives were of the highest and were completely betrayed the trust, with the result that some of his race became Hypocrites and
vindicated as we have seen above. Unbelievers and were punished, though others were faithful to the Trust and
received Allah's Mercy." The resulting conclusion is the same under both
70.O ye who believe! Fear Allah, and (always) say a interpretations.
word directed to the Right:(3775) 3781 See 2:30 -34 and notes. Allah intended a very high destiny for man, and
3775 We must not only speak the truth as far as we know it, but we must always placed him in his uncorrupted state even above the angels, but in his corruption
try to hit the right point; i.e., we must not speak unseasonably, and when we do he made himself even lower than the beasts. What was it that made man so high
speak, we must not beat about the bush, but go straight to that which is right, in and noble? The differentiating quality which Allah gave man was that Allah
deed as well as in word. Then Allah will make our conduct right and cure any breathed something of His own spirit into man (32:9; 15:29 and n. 1968; and
defects that there may be in our knowledge and character. With our endeavour other passages). This meant that man was given a limited choice of good and evil,
directed straight to the goal, we shall be forgiven our errors, shortcomings, faults, and that he was made capable of Forbearance, Love, and Mercy. And in himself
and sins of the past. man summed up Allah's great world: man is in himself a microcosm.
3782 That man should undertake the God-like attributes (in however small a
71.
71.That He may make your conduct whole and sound degree) of Will, Forbearance, Love, and Mercy, brought him nearer to Allah than
and forgive you your sins: He that obeys Allah and His was possible for any other creature of Allah. This was part of Allah's Will and
Plan, but little did man realise then what a tremendous task he was undertaking or
Messenger, has already attained the highest
question himself whether he would be equal to it. Zalum (translated "unjust") and
Achievement.(3776) Jahul (ignorant) are both in the Arabic intensive form; as much as to say, 'man
3776 This is salvation, the attainment of our real spiritual desire or ambition, as signally failed to measure his own powers or his own knowledge'. But Allah's
we are on the highway to nearness to Allah. Grace came to his assistance. Where man did his best, he won through by Allah's
Grace, even though man's Best was but a poor Good.
72.We did indeed offer the Trust(3777) to the Heavens
and the Earth and the Mountains;(3778) but they How did man generically undertake this great Responsibility, which made him
refused(3779) to undertake it,(3780) being afraid Vicegerent of Allah ( 2:30 )? Here comes in the mystic doctrine of a Covenant,
expressed or implied, between Allah and Humanity. See 7:172-73 and notes
thereof: but man undertook it;-(3781) He was indeed
1146-1148, also 5:1 and n. 682. A Covenant (Mithaq) necessarily implies Trust,
unjust(3782) and foolish;- and its breach necessarily implies Punishment.
3777 The Trust is something given to a person, over which he has a power of
disposition: he is expected to use it as directed or expected, but he has the power 73.(With the result) that Allah has to punish(3783) the
to use it otherwise. There is no trust if the trustee has no power, and the trust Hypocrites, men and women, and the Unbelievers,
implies that the giver of the trust believes and expects that the trustee would use it
men and women, and Allah turns in Mercy to the
according to the wish of the creator of the trust, and not otherwise.
Believers,(3784) men and women: for Allah is Oft-
3778 What is the meaning of the offer of the Trust to the Heavens, the Earth, and Forgiving, Most Merciful.
the Mountains? Cf. 59:21, where the hypothetical sending down of the Qur'an to
the Mountains is mentioned, and it is mentioned that such Parables are put forth 3783 Man's generic Covenant, which flowed from his exercising the option given
in order to aid men to reflection. We may therefore take the Mountains, the him, choosing Will, Forbearance, Love, and Mercy, made it necessary that breach
Earth, and the Heavens as symbolical. The mountains stand for firmness and of it should carry its own punishment. Breach of it is here classed under two
stability: they have been created for this quality, and they are always true to that heads: those who betray their Trust act either as Hypocrites or as Unbelievers.
quality. An earthquake or a volcano has to do with movements within the earth's Hypocrites are those who profess Faith but bring not forth the fruits of Faith.
crust: it has nothing to do with the Mountain's will. In fact it has no free will of any Unbelievers are those who openly defy Faith, and from whom therefore no fruits
kind: there is no question of any Trust here. If we take the Earth as a whole, as a of Faith are to be expected.
part of the solar system or a compendium of the terrestrial Nature we see around
us, it obeys the fixed laws of Allah, and there is no Will or Trust. If we take the 3784 Those who remain firm to their Faith and their Covenant (see notes 3781-
Heavens either as celestial space, or as symbolical of the Angels, they absolutely 3782) will receive the aid of Allah's Grace; their faults and weaknesses will be
obey Allah's Will and law: they have no will of their own. cured: and they will be made worthy of their exalted Destiny. For Allah is Oft-
Returning and Most Merciful.
3779 The Heavens, the Earth, and the Mountains, i.e., other creatures of Allah,
besides man, refused to undertake a Trust or a responsibility, and may be So ends a Surah which deals with the greatest complications and
imagined as happy without a choice of good or evil being given through their will. misunderstandings in our throbbing life here below, and points upwards to the
In saying that they refused, we imply a will, but we limit it by the statement that Great Achievement, the highest Salvation
293
34. Saba' (Sheba)

In the name of Allah, Most 4. That He may reward those who believe and work
Gracious, Most Merciful. deeds of righteousness: for such is Forgiveness and a
Sustenance(3791) Most Generous."
3791 Sustenance. Spiritual in things spiritual, and physical in things physical. It
1. Praise be to Allah,(3785) to Whom belong all things in implies not only the satisfaction of desire, but the provision of means for
sustaining the ground won and for winning more ground in the inarch of progress.
the heavens and on earth: to Him be Praise in the
Hereafter: and He is Full of Wisdom, acquainted with 5. But those who strive against Our Signs, to
all things.
frustrate(3792) them,- for such will be a Penalty,- a
3785 All Creation declares His Praises, i.e., manifests His Mercy and Power, Punishment most humiliating.
Goodness and Truth—all the sublime attributes summed up in His Most Beautiful
Names (7:180 and 17:110 and notes). For man, to contemplate these is in itself a 3792 Cf. 22:51 . Allah's Plan cannot be frustrated. It is those who work against it,
Revelation. This sentiment opens five Surah of the Qur'an evenly distributed, viz., who will be eliminated and destroyed.
1, 6, 18, 34, and 35. Here the point most emphasised is that His wisdom and
mercy comprehend all things, extended in space or in time—here and everywhere, 6. And those to whom(3793) knowledge has come see
now and evermore. (R). that the (Revelation) sent down to thee from thy Lord
- that is the Truth, and that it guides to the Path of the
2. He knows all that goes(3786) into the earth, and all
Exalted (in might), Worthy of all praise.
that comes out thereof; all that comes down from the
sky(3787) and all that ascends thereto and He is the 3793 Against the doubts and vain imaginings of the Ignorant is the certainty of
knowledge of the Enlightened: that Allah reveals Himself, and that His Revelation
Most Merciful, the Oft-Forgiving.
is true and leads to the Path of true Guidance. That Path is the Path of Allah,
3786 An ignorant man may think that water absorbed in the soil or seed sown Who, in His infinite love and Mercy, is Worthy of all Praise.
beneath the sod is lost, but it replenishes numerous rills and streams, and feeds
It is possible to connect this with the "Record Perspicuous" in verse 3 above: "it is
and sustains numerous roots and forms of life, and throws up all kinds of
perspicuous., for the Enlightened do see. . ."
vegetable life. So with things that come out of the earth who can count the myriad
forms of herbs and trees that grow and perish, and yet sustain a continuous life for
ages and ages? Yet these are symbolical of other things or entities beyond time or 7. The Unbelievers say (in ridicule): "Shall we point out
space, and beyond physical form. We see the birth and death of the animal part of to you a man(3794) that will tell you, when ye are all
man: when he is buried beneath the soil, the ignorant man thinks there is an end scattered to pieces in disintegration, that ye shall
of him. But what countless stages still lie before him for his inner and spiritual
life? And so with the Platonic Forms of Things: Goodness, Virtue, Mercy, and the (then be raised) in a New Creation?
various functions of the soul. They are never lost, but go up to Allah. 3794 This is a taunt against the Prophet, and it is applicable to all who preach the
doctrine of a Future Life. How is it possible, say the Unbelievers, that when a
3787 The vapours that rise from the earth and ascend to the sky descend again as
man's body is reduced to dust and scattered about, the man should rise again and
rain and snow and as symbols of Allah's Mercy. So are the prayers of the devout
become a new Creation? They add that such a preacher is inventing a deliberate
and the call of those in agony for help and light, answered by the descent of mercy
falsehood or is demented.
and guidance, help and light from the Throne of Majesty. The imagery indicated
in the last note can be worked out to moral and spiritual forces, and they all centre
in Allah. Do not forget that, just as there is the element of Mercy, so there is an 8. "Has he invented a falsehood against Allah, or has a
element of Justice and Punishment—in the physical forces as well as in the moral spirit (seized) him?"-(3795) Nay, it is those who
and spiritual forces, all centering in Allah. believe not in the Hereafter, that are in (real) Penalty,
and in farthest error.
3. The Unbelievers say,(3788) "Never to us will come the
Hour": Say, "Nay! but most surely, by my Lord,(3789) 3795 The answer is: the Future Life is the truest of all Truths; so far is the man
who teaches it from being demented, that it is those who deny it, that lack
it will come upon you;- by Him Who knows the knowledge and are in real jeopardy for their souls; for they persecute Truth and
unseen,- from Whom is not hidden the least little atom must not only suffer defeat, but go farther and farther from Realities and thus
in the heavens or on earth: Nor is there anything less suffer the worst hallucinations about the spiritual world.
than that, or greater, but is in the Record
Perspicuous:(3790) 9. See they not what is before them and behind them, of
3788 The last two verses prepared us to realise the positions of Unbelievers in
the sky and the earth?(3796) If We wished, We could
Allah's great Universe. They are the discord in the universal harmony of Prayer cause the earth to swallow(3797) them up, or cause a
and Praise. Their existence is due to the grant of a limited free will, the Trust piece of the sky to fall upon them.(3798) Verily in this
which the Unbelievers have betrayed (see 33:72 and notes). But they must and will is a Sign for every devotee that turns to Allah (in
be eliminated: see verse 5 below. For there is nothing more certain in the world, repentance).
physical, moral and spiritual, than that every cause, great or small, must have its
corresponding consequences. 3796 The men who walk in spiritual darkness and laugh at a Hereafter have but to
observe the Power of Allah in the nature around them. He Who created the
3789 The strongest emphasis and the most perfect assurance of certainty are heavens and the earth and sustains them can surely make a new Creation! And the
indicated by reference to the authority of Allah Himself, the Ruler of the Day of cosmic Laws which are so just and inevitable should surely give them an idea of
Judgement the inexorable Justice that must redress all balance.
3790 In the symbolical language of our own human experiences, a record is more 3797 Cf. 16:45 , and n. 2071. Who are these puny creatures—sceptics that
enduring than memory: in fact (if properly preserved) it is perpetual. If, further, it question the might and majesty of Allah?
is expressed in clear language, without any obscurity, it can always be read with
perfect precision and without any doubt whatever. Apply these qualities, free from 3798 Cf. 26:187. this was actually a challenge hurled at Shu'ayb and a shower of
human defects, to Allah's laws and decrees. They are unerring and enduring. ashes and cinders came from above and overwhelmed the challengers!
Everything, great or small, will receive due recognition—a Reward for Good and
Punishment for Evil (Cf. n. 3843).
294
place, and it fell away in a few generations, with the decline of the moral spirit
10. We bestowed Grace aforetime on David from which was at its back.
Ourselves:(3799) "O ye Mountains! Sing ye back the
Praises of Allah with him! and ye birds (also)! And We 14. Then, when We decreed (Solomon´s) death, nothing
made the iron soft for him;-(3800) showed them his death except a little(3808) worm of
3799 Cf. 21:79-80, and notes 2733-34. David had the gift of song and sacred the earth, which kept (slowly) gnawing away at his
music, and this is shown in his Psalms. All nature —hills and birds—sing and echo staff: so when he fell down, the Jinns saw(3809)
back the Praise of Allah. plainly that if they had known the unseen, they would
3800 Iron or steel is hard stuff: but in the hands of a craftsman it becomes soft not have tarried in the humiliating Penalty (of their
and pliable, and with it can be made instruments for the defence of righteousness. Task).
These, in the literal sense, are coats of mail, and defensive armour, and the
manufacture of them is traditionally attributed to David. (R). 3808 This allegory illustrates three points: (1) however great and glorious human
power and grandeur may be, it is only for a time, and it may fade away even
before people know of its decline; (2) the most remarkable events may be brought
11. (Commanding), "Make thou coast of mail, balancing to light, not by a flourish of trumpets, but by a humble individual, unknown and
well(3801) the rings of chain armour, and work ye unseen, who works imperceptibly and undermines even so strong a thing as a staff,
righteousness;(3802) for be sure I see (clearly) all on which a great man may lean; (3) work done by men merely on the basis of
that ye do." brute strength or fear, as in the case of the Jinns, will not endure. This is brought
up in strong contrast against the Power and Majesty of Allah, which will endure,
3801 Coats of chain armour have to be made with cunning art, if the chains are to which cannot be sapped, and which can only be fully appreciated by a training of
fit into each other and the whole garment is to be worn in comfort in fierce the will and heart. In the same way, in David's story above, his mighty strength as a
warfare. warrior, (see 2:251), and his skill in making armour are only to be valued when
used, as it was used, in the service of Allah, in righteous works (34:11).
3802 Note the transition from the singular, "make them coats of mail", to the
plural "and work ye righteousness". The first is addressed to David, who was the 3809 The Jinns looked upon their work as a Penalty, and so it became to them.
artificer of defensive armour: and the second is addressed to him and his whole The people who worked at the Temple of Solomon as the People of David
people. He made the armour, but it was to be worn not only by him but all the worked and gloried in their work as a thanksgiving to Allah, and their work
warriors. But he and his people were to be careful to see that they did not deviate became sanctified. The Jinns knew nothing of hidden secrets; they only saw the
from the paths of righteousness. Fighting is a dangerous weapon and may well obvious, and had not even the significance of the little worm that slowly gnawed
degenerate (as it so often does) into mere violence. They were to see that this away Solomon's staff.
should not happen, and they were told that Allah was watching over them all with
personal solicitude implied in the singular pronoun "I". 15. There was, for Saba',(3810) aforetime, a Sign in their
home-land - two Gardens to the right and to the left.
12. And to Solomon (We made) the Wind "Eat of the Sustenance (provided) by your Lord, and
(obedient):(3803) Its early morning (stride) was a be grateful to Him: a territory fair and happy, and a
month´s (journey), and its evening (stride) was a Lord Oft-Forgiving!(3811)
month´s (journey); and We made a Font(3804) of
molten brass to flow for him; and there were Jinns 3810 This is the same city and territory in Yemen as is mentioned in 27:22: see
note there as to its location. There the period was the time of Solomon and
that worked in front(3805) of him, by the leave of his Queen Bilqls. Here it is some centuries later. It was still a happy and prosperous
Lord, and if any of them turned aside from our country, amply irrigated from the Ma'arib dam. Its road or perhaps its canals, were
command, We made him taste of the Penalty of the skirted by gardens on both sides, right and left: at any given point you always saw
Blazing Fire. two gardens. It produced fruit, spices, and frankincense, and got the name of
Araby the Blest for that part of the country.
3803 Cf. 21:81-82, n. 2736, and 38:36-38. See also 27:38-39. The winds are swift
and can cover in a short morning's or evening's flight the distance it takes a whole 3811 The land was fair to look upon: the people happy and prosperous: and they
month to cover on foot or by bullock cart. In our own day, with air speeds of 400 enjoyed the blessings of Allah, Who is Gracious and does not punish small
miles and more per hour, this seems a moderate statement. human faults or weaknesses.
3804 In the Old Testament, 2 Chronicles, Chapters 3, and 4, are described the 16. But they turned away (from Allah., and We sent
various costly materials with which Solomon's Temple was built, and it was
furnished with vessels, candlesticks, lamps, censers, etc. "Solomon made all these against them the Flood(3812) (released) from the
vessels in great abundance: for the weight of the brass could not be found out" (2 Dams,(3813) and We converted their two garden
Chronicles, 4:18). "Also he made a molten sea often cubits from brim to brim, (rows) into "gardens" producing bitter fruit, and
round in compass, and five cubits the height thereof: and a line of thirty cubits did tamarisks, and some few (stunted) Lote-trees.(3814)
compass it round about" (2 Chronicles, 4:2). The receptacle or "sea" or Font was
made of molten brass: presumably it contained flowing water for washing with. 3812 Into that happy Garden of Eden in Arabia Felix (Araby the Blest) came the
insidious snake of Unfaith and Wrongdoing. Perhaps the people became arrogant
3805 See 27:17, and n. 3257. (R). of their prosperity, or of their science, or of their skill in irrigation engineering, in
respect of the wonderful works of the Dam which their ancestors had constructed.
13. They worked for him as he desired, (making) Perhaps they got broken up into rich and poor, privileged and unprivileged, high-
Arches,(3806) images, basons as large as reservoirs, caste and low-caste, disregarding the gifts and closing the opportunities given by
Allah to all His creatures. Perhaps they broke the laws of the very Nature which
and (cooking) cauldrons fixed (in their places): "Work fed and sustained them. The Nemesis came. It may have come suddenly, or it
ye,(3807) sons of David, with thanks! but few of My may have come slowly. The pent-up waters of the eastern side of the Yemen
servants are grateful!" highlands were collected in a high lake confined by the Dam of Ma'arib. A mighty
flood came: the dam burst: and it has never been repaired since. This was a
3806 Mihrab (Plural Maharib), translated "arch", may be applied to any fine,
3806 spectacular crisis: it may have been preceded and followed by slow desiccation of
elevated, spacious architectural structure. As the reference here is to the Temple the country.
of Solomon , the word "arches" is I think most appropriate. "Arches" would be
structure Ornaments in the Temple . Images would be like the images of oxen 3813 "'Arim" (= Dams or Embankments) may have been a proper noun, or may
and Cherubim mentioned in 2 Chronicles, 4:3 and 3:14; the Basins 2 Chronicles simply mean the great earthworks lined with stone, which formed the Ma'arib
4:22 were perhaps huge dishes round which many men could sit together and eat, dam, of which traces still exist. The French traveller TJ. Arnaud saw the town and
according to ancient Eastern custom, while the cooking Cauldrons or Pots (2 ruins of the Dam of Ma'arib in 1843, and described its gigantic works and its
Chronicles, 4:16), were fixed in one place, being so large in capacity that they inscriptions: See Journal Asiatique for January 1874: the account is in French. For
could not be moved about. (R). a secondary account in English, see W.B. Harris, Journey Through Yemen,
Edinburgh, 1893. The dam as measured by Arnaud was two miles long and 120 ft.
3807 The building of the Temple was a great event in Israelite history. The motto high. The date of its destruction was somewhere about 120 A.C., though some
here given is "Work!": for only that would justify the maintenance of the Kingdom authorities put it much later.
of David , which reached its zenith under Solomon. Without work, both literally,
and figuratively for "righteous deeds", all that glory and power would be out of 3814 The flourishing " Garden of Arabia " was converted into a waste. The
luscious fruit trees became wild, or gave place to wild plants with bitter fruit. The
295
feathery leaved tamarisk, which is only good for twigs and wattle-work, replaced This was now proved true on the Saba people. He had no power to force them. It
the fragrant plants and flowers. Wild and stunted kinds of thorny bushes, like the was their own will that went wrong and put them into his power.
wild Lote tree, which were good for neither fruit nor shade, grew in place of the
pomegranates, the date palms, and the grapevines. The lote tree belongs to the 21.But he had no authority over them,- except that We
family Rhamnaceac, Zizyphus Spina Christi. of which {it is supposed) Christ's
crown of thorns was made, allied to the Zizyphus Jujuba, or bertree of India . might test the man who(3821) believes in the
Wild, it is shrubby, thorny and useless. In cultivation it bears good fruit, and some Hereafter from him who is in doubt concerning it: and
shade, and can be thornless, thus becoming a symbol of heavenly bliss: 56:28. thy Lord doth watch over all things.
3821 Might test: the word in the original is might know. It is not that Allah does
17.That was the Requital We gave them because they not know all. Why does He want to test? It is in order to help us subjectively, to
ungratefully rejected Faith:(3815) and never do We train our will, to put us definitely the question, "Will you obey Allah or other than
give (such) requital except to such as are ungrateful Allah?" (Cf. n. 467 to 3:154 and also 47:31).
rejecters.
22.Say: "Call upon other (gods)(3822) whom ye fancy,
3815 Kafur. intensive form: "those who deliberately and continuously reject Allah
and are ungrateful for His Mercies, as shown by their constant wrongdoing. besides Allah. They have no power,- not the weight of
an atom,- in the heavens or on earth:(3823) No (sort
18. Between them and the Cities(3816) on which We had of) share have they therein, nor is any of them a
poured our blessings, We had placed Cities in helper to Allah.
prominent positions, and between them We had 3822 Other objects of worship, such as Self, or Money, or Power, or things we
appointed stages of journey in due proportion: "Travel imagine will bring us luck or prosperity, though they can do nothing of the kind.
therein, secure, by night and by day." 3823 The False gods have no power whatever either in heaven or on earth, either
3816 An instance is now given of the sort of covetousness on the part of the in influencing our spiritual life or our ordinary worldly life. To suppose that they
people of Saba , which ruined their prosperity and trade and cut their own throats. have some share, or that they can give some help to Allah, even though Allah is
The old Frankincense route was the great Highway (imam mubin 15:79; sabil Supreme, is both false and blasphemous. Allah is One and Supreme, without
muqim, 15:76) between Arabia and Syria . Through Syria it connected with the sharer, helper, or equal.
great and flourishing Kingdoms of the Euphrates and Tigris valleys on the one
hand and Egypt on the other, and with the great Roman Empire round the 23. "No intercession can avail in His Presence, except for
Mediterranean . At the other end, through the Yemen Coast , the road connected, those(3824) for whom He has granted permission. So
by sea transport, with India , Malaya, and China . The Yemen-Syria road was
much frequented, and Mada'in Salih was one of the stations on that route, and far (is this the case) that, when terror is removed
afterwards on the Pilgrim route: see Appendix VII to S. 26. Syria was the land on from their hearts(3825) (at the Day of Judgment,
which Allah "had poured his blessings", being a rich fertile country, where then) will they say, ´what is it that your Lord
Abraham had lived: it includes the Holy Land of Palestine. The route was commanded?´(3826) they will say, ´That which is
studded in the days of its prosperity with many stations (cities) close to each other,
true and just; and He is the Most High Most Great´."
on which merchants could travel with ease and safety, "by night and by day". The
close proximity of stations prevented the inroads of highwaymen. 3824 Cf. 20:109, n. 2634, where I have explained the two possible modes of
interpretation. Each soul is individually and personally responsible. And if there is
19. But they said:(3817) "Our Lord! Place longer any intercession, it can only be by Allah's gracious permission. For the Day of
Judgement will be a terrible Day, or Day of Wrath (Dies irae) according to the
distances between our journey- stages":(3818) but
Latin hymn, when the purest souls will be stupefied at the manifestation of Allah's
they wronged themselves (therein). At length We Power. See next note.
made them as a tale (that is told),(3819) and We
dispersed them all in scattered fragments. Verily in 3825 "Their hearts": the pronoun "their" refers to the angels nearest to Allah. On
the Day of Judgement there will be such an irresistible manifestation of Power that
this are Signs for every (soul that is) patiently even they will be silent for a while, and will scarcely realise what is happening.
constant and grateful. They will question each other, and only thus will they regain their bearings. Or
"their" may refer to those who seek intercession.
3817 Said, in this and other places in the Qur'an, "language" is used for thought or
deed. The Commentators call it the "Language of actual facts" (zaban hal) as 3826 In their mutual questionings they will realise that Allah's Judgement, as
opposed to the "language of words" (zaban qal). always, is right and just. Does this mean that no sort of intercession is required?
3818 The covetous Saba ' people, in order to get more profit from travellers'
supplies by concentrating them on a few stations which they could monopolise, 24. Say: "Who gives you(3827) sustenance, from the
tended to choke off traffic and ruin the big trade. Selfishness often runs counter to heavens and the earth?" Say: "It is Allah. and certain
true self-interest. It is a historical fact that the great Yemen-Syria route in Arabia it is that either we or ye(3828) are on right guidance
declined with the decline of Yemen . There were no doubt physical causes, but
supreme above all were the moral causes, the grasping nature of the people, and
or in manifest error!"
their departure from the highest standards of righteousness. 3827 There are six propositions introduced here with the word "Say", at verses 22,
24, 25, 26, 27, and 30. They clearly explain the doctrine of Unity (verse 22), the
3819 The people of Saba were given every chance. They had prosperity, skill,
Mercy of Allah (verse 23), man's Personal Responsibility (verse 25), the Final
trade and commerce, and a healthy and beautiful country. They also had,
Justice of Allah (verse 26), Allah's Power and Wisdom (verse 27), and the
apparently, great virtues, and as long as they remained true to their virtues, i.e., to
Inevitability of the Judgement, by which the true values will be restored (verse 30).
the Law of Allah, they remained happy and contented. But when they became
covetous and selfish, and became jealous of other people's prosperity instead of 3828 Right and Wrong, Good and Evil, are incompatible, one with another. In
rejoicing in it, they fell from grace and declined. It may be that the climate this matter we can make no compromise. It is true that in men there may be
changed, the rainfall became scantier, perhaps on account of the cutting down of various degrees of good or evil mixed together, and we have to tolerate men as our
hill forests: trade routes changed, on account of the people falling off in the virtues fellow-creatures, with all their faults and shortcomings. But this does not mean that
that make men popular: behind all the physical causes was the root-cause, that we can worship Allah and Mammon together. Wrong is the negation of Right as
they began to worship mammon, self, greed, or materialism. They fell into the light is of darkness. Though there may be apparently varying depths of darkness,
snare of Satan. They gradually passed out of history, and became only a name in a this is only due to the imperfection of our vision: it is varying strengths of light as
story. Moral: it is only Allah's Mercy that can give true happiness or prosperity, perceived by our relative powers of sight. So we may perceive the Light of Allah in
and happiness or prosperity is only a snare unless used for the highest service of varying degrees according to our spiritual vision. But in simple questions of Right
Allah and man. and Wrong, we are faced by the Categorical Imperative.
20.And on them did Satan prove true his idea,(3820) 25. Say: "Ye shall not be questioned as to our
and they followed him, all but a party that believed. sins,(3829) nor shall we be questioned as to what ye
3820 Cf. 17:62, Satan out of arrogance had said, when he asked for respite from do."
the Most High: "I will bring (Adam's) descendants under my sway, all but a few."
296
3829 Therefore do not prosecute us, or bring personal animus to bear on us. We Guidance after it reached you? Nay, rather, it was ye
must do our duty in declaring the universal Message, which is for you as much as
who transgressed.(3837)
for us.
3837 In the mutual reproaches between the misleaders and the misled ones, there
26. Say: "Our Lord will gather us together and will in the will be a grain of truth on both sides, and yet both were guilty in not realising their
end decide the matter between us (and you) in truth own personal responsibility.
and justice:(3830) and He is the one to decide, the
One Who knows all."
33. Those who had been despised will say to the
arrogant ones: "Nay! it was a plot (of yours) by day
3830 Human controversies are vain and inconclusive. If you put your trust in and by night:(3838) Behold! Ye (constantly) ordered
Allah and we put our trust in Allah, we belong to one Brotherhood, and we shall
us to be ungrateful to Allah and to attribute equals to
see the perfect Truth finally when the Time comes.
Him!"(3839) They will declare (their)
27. Say: "Show me those whom ye have joined with Him repentance(3840) when they see the Penalty: We
as partners: by no means (can ye). Nay, He is shall put yokes on the necks of the Unbelievers: It
Allah,(3831) the Exalted in Power, the Wise." would only be a requital for their (ill) Deeds.
3838 The more intelligent ones who exploit the weaker ones are constantly
3831 Wisdom and Power only belong to Allah. If you put your trust in other
plotting night and day to keep the latter ignorant and under their thumb. They
things, they will fail you, because they do not exist—as objects of worship. All else
show them the ways of Evil, because by that means they are more in their power.
that you set your hearts upon will and must fail you, because they cannot in any
wise be brought in to rivalry with Allah. 3839 If all men worshipped the true God, and none but Him, they could not on
the one hand be trampled upon, and on the other hand they could not be unjust.
28. We have not sent thee but as a universal It is in the worship of false ideals or false gods that alluring structures of fraud and
(Messenger)(3832) to men, giving them glad tidings, injustice are built up.
and warning them (against sin), but most men 3840 Cf. 10:54 , and n. 1445. All these mutual recriminations would be swallowed
understand not. up in the general realisation of the Truth by both sides in the Hereafter. They
would be prepared openly to declare their repentance, but it would be too late.
3832 Allah's Revelation, through the Prophet, was not meant for one faith or tribe, The yoke of slavery to Evil will be on their necks. Allah's justice put it there, but
one race or set of people. It was meant for all mankind, to whom, if they turn to what else could it do? Their own sins will cry out against them and hold them
Allah, it is a Message of the glad tidings of His Mercy, and if they do not turn to under their yokes.
Him, it is a warning against sin and the inevitable Punishment. That the
Punishment does not come immediately (as far as they perceive) is no reason for
doubting it. It has been declared in clear and unequivocal terms, and nothing can
34. Never did We send a warner to a population, but the
be more certain. Why delay? Why ask carping questions? Why not profit by the wealthy ones among them(3841) said: "We believe
Message, turn to Allah in repentance, and bring forth the fruits of righteousness? not in the (Message) with which ye have been sent."
3841 Whenever the Message of Allah comes, the vested interests range
29.They say: "When will this promise (come to pass) if
themselves against it. Worldly power has made them arrogant: worldly pleasures
ye are telling the truth?" have deadened their sensibility to Truth. They reject the Message because it
attacks their false position.
30. Say:
"The appointment to you is for a Day, which ye
cannot put back for an hour(3833) nor put forward." 35. They said: "We have more in wealth and in
3833 When that Day actually arrives, your period of probation will have passed. It
sons,(3842) and we cannot be punished."
will be too late. Now is the time for action and spiritual profit. 3842 Their arrogance is openly based on their worldly power and position, their
family influence, and the strength of their man-power. Turn back again to the
31. The Unbelievers say: "We shall neither believe in this contrast drawn between the arrogant ones and those whom they despised, in
scripture nor in (any) that (came) before it."(3834) verses 31-33.
Couldst thou but see when the wrong-doers will be
made to stand before their Lord, throwing back the
36. Say: "Verily my Lord enlarges and restricts the
word (of blame)(3835) on one another! Those who Provision(3843) to whom He pleases, but most men
had been despised will say to the arrogant understand not."
ones:(3836) "Had it not been for you, we should 3843 Provision (or Sustenance): good things of all kinds in this life, material goods
certainly have been believers!" as well as power, opportunities, influence, mental gifts, etc. These do not
necessarily all go to the good, nor is their denial to be interpreted to mean that it is
3834 To the Pagans all scriptures are taboo, whether it be the Qur'an or any a withdrawal of Allah's favour. Very often the contrary is the case. Their
Revelation that came before it. The people of the Book despised the Pagans, but distribution is in accordance with the Universal Plan and Purpose, which is All-
in their arrogant assumption of superiority, prevented them, by their example, Wise and All-Good, but ignorant people cannot understand this (Cf. n. 3791).
from accepting the latest and most universal Scripture when it came in the form of
the Qur'an. This relative position of men who fancy themselves on their 37. It is not your wealth nor your sons, that will bring
knowledge, and men whom they despise but exploit and mislead, always exists on
this earth. I have mentioned the people of the Book and the Pagan Arabs merely you nearer to Us(3844) in degree: but only those who
by way of illustration. believe and work righteousness - these are the ones
for whom there is a multiplied Reward(3845) for their
3835 One disbelief is as bad as another. There is little to choose between them.
But when the final account will be taken, there will be mutual recriminations deeds, while secure they (reside) in the dwellings on
between the one and the other. high!(3846)
3836 The Pagans will naturally say to the people of the Book; 'You misled us; you 3844 The true test of progress in spiritual life is to be measured by other things
had previous Revelations, and you should have known how Allah sent His than material wealth and influence. What we have to ask ourselves is: are we the
Messengers; had it not been for your bad example, we should have received least bit nearer to Allah?.
Allah's Revelation and become Believers." Or the humble followers will say this to
their leaders, or those less gifted will say to those by whom they were misled and 3845 Cf. 30:39. All worldly goods are but a shadow that will pass away. Its intrinsic
exploited. The dichotomy is between such as pretentiously held their heads high and eternal value is small. But those who work righteousness in Faith are on the
in the world and such as they profited by but held in contempt. true path of self-development. The rewards they will get will be intimately more
than their merits entitle them to. For they will partake of the boundless Bounties
of Allah.
32.The arrogant ones will say to those who had been
despised: "Was it we who kept you back from 3846 Their happiness will not only be great in quantity ("multiplied"), but it will be
of a specially sublime quality ("dwellings on high"), and it will endure without any
chance of its loss or diminution ("secure they reside").
297
other relations of life: why should he be false where his preaching brings him no
38. Those who strive against Our Signs, to frustrate gain but much sorrow and persecution? For the ancestral objection see next note.
them,(3847) will be given over into Punishment.
3847 Cf. 34:5, where the argument was urged that human efforts to defeat Allah's 44.But We had not given them Books which they could
Plan will only bring humiliation to those who indulge in them. Here the argument study, nor sent messengers(3855) to them before
is rounded off by the statement that such efforts, besides their failures, will land thee as Warners.
them in an abyss of punishment contrasted with the "dwellings on high" of the
blessed ones. 3855 The ancestors (as in the case of the Arabs of the Times of Ignorance) had
received no revelation of the clear kind which a messenger and a Book bring
39. Say: "Verily my Lord enlarges and restricts the them. This is a reason for welcoming, not for rejecting, new Truth.
Sustenance(3848) to such of his servants as He
pleases: and nothing do ye spend in the least (in His
45. And their predecessors rejected (the Truth); these
cause) but He replaces it: for He is(3849) the Best of have not received a tenth of what We had
those who grant Sustenance. granted(3856) to those: yet when they rejected My
messengers, how (terrible) was My rejection (of
3848 Cf. 34:36, above, and n. 3843. them)!
3849 Even in the seeming inequality of distribution of the good things of life, 3856 Passing to Peoples before the immediate ancestors, the People of the Book,
Allah has a wise and merciful purpose: for nothing arises by chance. He is the best or the People of Saba' and 'Ad and Thamud, had received favours and gifts,
to give us, now and evermore, just those things which subserve our real needs and power and wealth, ten times more than were enjoyed by the Pagan Quraysh. Yet
advance our inner development. when they turned away from them, and what terrible consequences descended on
them when they lost Allah's Grace! This should make everyone humble, not least
40. One Day He will gather them all together, and say to the posterity of Muhammad the Messenger if they forsake Allah's Truths! For they
the angels,(3850) "Was it you that these men used to have received a higher Teaching!
worship?"
46. Say: "I do admonish you on one point: that ye do
3850 Here we have the case of the worship of angels or supposed Powers of stand up before Allah,- (It may be) in pairs,(3857) or
Allah, or supposed beneficent spirits that men turn to instead of worshipping the
true God. In fact these are mere names to the false worshippers. It is not the
(it may be) singly,- and reflect (within yourselves):
Good that they worship but the Evil, which leads them astray. your Companion is not(3858) possessed: he is no less
than a warner to you, in face of a terrible Penalty."
41. They will say, "Glory to Thee! our (tie) is with Thee - 3857 A crowd mentality is not the best for the perception of the final spiritual
as Protector(3851) - not with them. Nay, but they truths. For these, it is necessary that each soul should commune within itself with
worshipped the Jinns:(3852) most of them believed in earnest sincerity as before Allah: if it requires a Teacher, let it seek out one, or it
them." may be that it wants the strengthening of the inner convictions that dawn on it, by
the support of a sympathiser or friend. But careful and heartfelt reflection is
3851 Wali in Arabic may mean Friend either in the sense of Protector and necessary to appraise the higher Truths.
Benefactor or in the sense of the Beloved. The tie of benevolence, confidence,
and friendship is implied, either active or passive. The angels first proclaim their 3858 Note that in verses 46, 47, 48, 49 and 50, arguments are suggested to the
dependence on Allah and their need of His protection, and then disclaim any idea Prophet, by which he can convince any right-thinking man of his sincerity and
of their having protected or encouraged the false worshippers to worship beings truth. Here the argument is that he is not possessed or out of his mind. If he is
other than Allah. They go further, and suggest that when men pretended to different from ordinary men, it is because he had to give a warning of a terrible
worship angels, they worshipped, not angels, but Jinns. See next note. spiritual danger to the men whom he loves but who will not understand his
Message.
3852 Jinns: see 6:100 and n. 929. The false worshippers pretended to worship the
bright and radiant angels of good, but in reality worshipped the dark and hidden 47. Say: "No reward do I ask of you: it is (all) in your
forces of evil-the devils hidden within themselves or in the life around them. They
trusted and believed in such forces of evil, although such forces of evil had really
interest: my reward(3859) is only due from Allah. And
no power. He is witness to all things."
3859 Cf. 10:72. The second argument is that he has nothing to gain from them.
42.So on that Day no power shall they have over each His message is for their own good. He is willing to suffer persecution and insult,
other, for profit or harm: and We shall say to the because he has to fulfil his mission from Allah.
wrong-doers, "Taste ye the Penalty(3853) of the Fire,-
the which ye were wont to deny!" 48. Say:
"Verily my Lord doth cast the (mantle of) Truth
(over His servants),-(3860) He that has full
3853 The supposed "rivals" of Allah—the false things whereon men set their hopes
and fears-will have no power whatever when true values are restored; and the Fire-
knowledge of (all) that is hidden."
the Penalty-which they doubted or derided, will become the dominating thing in 3860 Allah's Truth is so vast that no man in this life can compass the whole of it.
their experience (Cf. 35:13-14). But Allah in His mercy selects His servants on whom it is cast like a mantle. They
see enough to be able to teach their fellow men. It is through that mantle -that
43. When Our Clear Signs are rehearsed to them, they mission received from Allah-that a messenger can speak with authority to men.
say, "This is only a man who wishes to hinder you He cannot explain the exact mystery of inspiration, but he knows it is from Allah,
and this is his third argument.
from the (worship)(3854) which your fathers
practised." And they say, "This is only a falsehood 49.Say: "The Truth has arrived, and Falsehood neither
invented!" and the Unbelievers say of the Truth when
creates(3861) anything new, nor restores anything."
it comes to them, "This is nothing but evident magic!"
3861 The fourth argument is that the Truth is final: it does not come and go: it
3854 Apart from the worship of Evil in the guise of the Powers of Light, there is creates new situations and new developments, and if by chance it seems to be
another form of false worship, which depends on ancestral tradition. "Why" it is defeated for a time, it comes back and restores the true balance-unlike Falsehood,
said "should we not do as our fathers did?" They reject a new prophet of Truth which by its very nature is doomed to perish: 17:81. The Prophet's credentials are
simply because his teaching does not agree with the ways of their ancestors. The known by the test of Time. This was already becoming apparent to discerning
answer to this is given in verse 44 below. But meanwhile the rejectors' objection to eyes when this Surah was revealed in Makkah, but it became clear to the whole
new Truth is stated in three forms: (1) our ancestors knew nothing of this: (2) The world with the story of Islam's progress in Madinah.
story of inspiration is false; it is merely an invention; we do not believe in
inspiration: (3) when in some particular points, the new Truth does work wonders
in men's hearts, they account for it by saying it is magic. The third objection is 50.Say: "If I am astray, I only stray to the loss of my
merely traditional. What is magic? If it is merely deception by the fact that the own soul: but if I receive guidance, it is(3862)
Messenger who comes with new spiritual Truth is acknowledged to be truthful in
298
because of the inspiration of my Lord to me: it is He 53. Seeing that they did reject Faith (entirely) before,
Who hears all things, and is (ever) near." and that they (continually) cast(3865) (slanders) on
3862 If it could possibly be supposed that the Prophet was a self-deceived the unseen from a position far off?
visionary, it would affect him only, and could not fail to appear in his personality.
But in fact he was steady in his constancy and Faith, and he not only went from 3865 Not only did they reject the Truth of the Unseen (the true
strength to strength, but won the enduring and wholehearted love and devotion of Reality), but they spread all sorts of false and malicious
his nearest and dearest and of those who most came into contact with him. How insinuations at the preachers of Truth, calling them dishonest
was this possible, unless he had the Truth and the inspiration of Allah behind men, liars, hypocrites, and so on. They did it like a coward
him? This is the fifth and last argument in this passage. taking up a sneaking position far from the fight and speeding
arrows at a distant target.
51. If thou couldst but see when they will quake with
terror; but then there will be no escape(3863) (for 54. And between them and their desires, is placed a
them), and they will be seized from a position (quite) barrier,(3866) as was done in the past with their
near. partisans:(3867) for they were indeed in suspicious
(disquieting) doubt.(3868)
3863 After the arguments for the reality and triumph of Truth, we are asked to
contemplate the position of the opposers of Truth when Truth is established. 3866 What they desire is to suppress Truth and to indulge in the satisfaction of
They will be struck with terror: For Truth is all-compelling. They will wish they their own evil, selfish motives. They will be baulked in both, and that itself will be
could get away from that position, but that would be impossible. They will not be their anguish and punishment. That had always been the law in the eternal struggle
able to move far; they will be held fast to the consequences of their own earlier between Right and Wrong. Cf. Shakespeare, (Trolius and Cressida. i. 3. 116).
conduct. They will be caught quite close to the point of their departure from "Right and wrong. Between whose endless jar justice resides." All partisans of such
Truth. cliques have always suffered the same fate.
3867 Note that verses 51 -54 are a powerful description of the conflict between
52. And they will say, "We do believe (now) in the right and wrong, and may be understood in many meanings. (1) The description
(Truth)"; but how(3864) could they receive (Faith) applies to the position in the final Hereafter, as compared with the position in this
from a position (so far off,- life. (2) It applies to the position of triumphant Islam in Madinah and later, as
compared with the position of persecuted Islam in its early days in Makkah. (3) It
3864 They will now profess their faith in Truth, but of what value will such a applies to the reversal of the position of right and wrong at various phases of the
profession be? Faith is a belief in things unseen; now everything is plain and open world's history, or of (4) individual history.
before them. The position in which they could have received Faith is left far off
behind them, when Truth was struggling and asked for help or asylum, and they 3868 Cf. 14:9, and see n. 1884.
cruelly, arrogantly, insultingly repudiated Truth.
35. Fatir (The Originator or Creation)

In the name of Allah, Most like the wings of birds. If they had, how could there be three, or any odd number?
We may suppose "two, three, or four" to refer to pairs of wings. But we must not
Gracious, Most Merciful. suppose "two, three, or four" to express precise numbers, for in sacred literature
we find mention of angels with six hundred wings. And we can imagine angels with
just one pair of wings. They are Messengers or Instruments of Allah's Will, and
may have a few or numerous Errands entrusted to them. Cf. the description of the
1. Praise be to Allah,(3869) Who created (out of Spirit of Inspiration in 26:193, and of the spirits or angels for executing the
nothing)(3870) the heavens and the earth, Who made Commands of Allah in 79:1-5.
the angels,(3871) messengers with wings,- two, or 3872 See n. 3870 above, where the complexities of the creative processes is
three, or four (pairs): He adds to Creation(3872) as referred to. Allah's creation did not stop at some past time: it continues, for He
He pleases: for Allah has power over all things. has all power, and His mercies are ever poured forth without stint.
3869 See n. 3785 to 34:1. When we praise Allah, it means that we understand and 2. What Allah out of his Mercy doth bestow on mankind
bring to mind that His glory and power are exercised for the good of His
Creation, and this is the subject matter of the Surah. there is none can withhold: what He doth withhold,
there is none can grant,(3873) apart from Him: and
3870 As man's knowledge of the processes of nature advances, he sees how He is the Exalted in Power, full of Wisdom.
complex is the evolution of matter itself, leaving out the question of Life and the
spiritual forces, which are beyond the ken of experimental science. But this 3873 As Allah is the Creator and Sustainer of all beings and things, so does His
knowledge itself becomes a sort of "veil of Light"; man becomes so conscious of Kindness extend to all Creatures. No one can intercept Allah's mercies and gifts.
the proximate causes, that he is apt, in his pride, to forget the primal Cause, the Whatever is His Will and Plan and Purpose He can and does carry out. And if
Cause of Causes, the ultimate Hand of Allah in Creation. And then, Creation is from any creature He withholds any particular gifts, there is no other person or
such a complex process; see some of the ideas involved explained by different power that can give those gifts. But such withholding is not arbitrary. He is full of
words in n. 120 to 2:117. The word fatara here used means the creation of wisdom and goodness, and every act of His, whether He withholds or gives, is full
primeval matter, to which further creative processes have to be added by the of kindness and mercy to His creatures.
Hand of Allah, or Allah "adds to His Creation as He pleases", not only in quantity,
but in qualities, function, relations, and variations in infinite ways. 3. O men! Call to mind the grace of Allah unto you! is
3871 The grosser ideas which men have of angels must be dismissed from our there a creator, other(3874) than Allah, to give you
minds. They are beings expressive of qualities or powers, which may be typified sustenance from heaven or earth? There is no god but
by "wings". We need not suppose that angelic "wings" have muscles and feathers, He: how then are ye deluded away from the Truth?
299
3874 As the primal Cause of all things is Allah, an appeal is made to man to turn new World in the Hereafter, out of an old World that is folded up and dead
to Allah instead of running after false fancies. Allah is not only the source, but the (Takwir, S. 81).
centre of all life and activity, and all affairs return to Him. The world is sustained,
and human life is sustained, by Allah's grace and providence. "Sustenance" is to be 10.If any do seek for glory and power,-(3882) to Allah
taken, in Qur'anic language, for all that helps to maintain and develop every aspect
of life, physical and spiritual. It would be the height of folly, then, for man to belong all glory and power. To Him mount up (all)
ignore Allah's gracious Message, as explained in His Revelation. Words of Purity: It is He Who exalts each Deed of
Righteousness. Those that lay Plots(3883) of Evil,- for
4. And if they reject thee, so were messengers them is a Penalty terrible; and the plotting of such will
rejected(3875) before thee: to Allah back for decision be void (of result).
all affairs. 3882 Good and Evil are to be distinguished sharply. No good is ever lost: it goes
3875 And yet there will be human perversity which will reject the True and accept up to the Throne of Allah. The humblest Good, in word or deed, is exalted to
the False. The Prophet of Allah is not discouraged by this, as everything ultimately high rank. If man seeks for mere glory and power, there is no such thing apart
returns to Allah, and we must trust His Wisdom in His Universal Plan. (R). from Allah. But seeking Allah, we attain to the highest glory and power.
3883 It is the nature of Evil to work underground, to hide from the Light, to plot
5. O men! Certainly the promise of Allah(3876) is true. against Righteousness: but Evil inevitably carries its own punishment. Its plots
Let not then this present life deceive you,(3877) nor must fail miserably. And eventually Evil itself is to be blotted out.
let the Chief Deceiver deceive you about Allah.
11. And Allah did create(3884) you from dust; then from
3876 In verse 3 above the appeal was on the basis of the Past and the Present;
a sperm-drop; then(3885) He made you in pairs. And
now the appeal is on the basis of the Future. Allah's grace has promised us the
Garden of Bliss ; His justice has promised us the Fire of Suffering. Both promises no female conceives, or lays down (her load), but with
are certain to be fulfilled. On which side shall we range ourselves? His knowledge. Nor is a man long-lived granted length
of days, nor is a part cut off from his life, but is in a
3877 Cf. 31:33 and n. 3624. The deception of Evil takes two forms. (1) The
seductive temptations of this world may deceive us into forgetting the Hereafter. Decree(3886) (ordained). All this is easy to
(2) The Arch-Enemy himself may so blind our spiritual vision that we may say Allah.(3887)
with him, "Evil! be thou my good!" We maybe misled by easy stages. Are we on
3884 Cf. 18:37 and n. 2379; 22:5 and n. 2773; and 30:20 and n. 3524. Here the
our guard?
argument is that man's physical origin is lowly; his physical body is but dust; his
life-sperm issues from a part of his body which he hides and considers as a place
6. Verily Satan is an enemy to you: so treat him(3878) of shame; and the mystery of sex shows that no one individual among mankind is
as an enemy. He only invites his adherents, that they sufficient for himself. Glory and power and knowledge are not in him, but in
may become Companions of the Blazing Fire. Allah, from Whom alone he derives any glory, or power, or knowledge that he
possesses.
3878 Evil is our enemy and should be treated as such. It is really foreign to our
nature, however much it may disguise itself to deceive us as our friend, or a part of 3885 "Then" in this and the following clause refers, not to stages of time, but to
our nature. Personifying the Spirit of Evil, we may say that he wants us to share in stages in the argument. It is almost equivalent to "further", "also", and "in addition".
his own damnation. Shall we allow ourselves to fall into his snare?
3886 Things that appear most secret and mysterious to man are all known and
ordained by Allah. They are all subject to Allah's Laws and Decrees. The mystery
7. For those who reject Allah,(3879) is a terrible Penalty: of human birth (see n. 3625 to 31:34), the mystery of sex, the mystery of Life and
but for those who believe and work righteous deeds, Death and many other things, seem to man inexplicable. But they are all ordained
is Forgiveness, and a magnificent Reward. by Allah, and their reasons are fully known to Him.
3879 To reject Allah is to reject all the good which He has implanted in our 3887 Man's knowledge may be acquired laboriously and may be a burden to him.
nature. Are we going to be false to the true Pattern according to which He created Allah's knowledge is different; it is no task or burden to Him. Cf. 33:19 and 30.
us, and suffer the consequences? Or are we going to be true to that Pattern and
achieve the high and noble Destiny intended for us? 12. Nor are the two bodies(3888) of flowing water alike,-
the one palatable, sweet, and pleasant to drink, and
8. Is he, then, to whom the evil of his conduct is made the other, salt and bitter. Yet from each (kind of
alluring, so that he looks upon it(3880) as good, water) do ye eat flesh fresh and tender,(3889) and ye
(equal to one who is rightly guided)? For Allah leaves extract ornaments(3890) to wear; and thou seest the
to stray whom He wills, and guides whom He wills. So ships therein that plough the waves, that ye may seek
let not thy soul go out in (vainly) sighing after them: (thus) of the Bounty of Allah that ye may be grateful.
for Allah knows well all that they do!
3888 See 25:53 and notes 3111 and 3112. The great salt Ocean with its seas and
3880 Cf. n. 3877 above. When a stage is reached at which a man accepts Evil as gulfs is all one; and the great masses of sweet water in rivers, lakes, ponds, and
his Good, his case is hopeless. Can such a man profit by preaching or guidance? underground springs are also one; and each is connected with the other by the
He has himself deliberately rejected all guidance. Such a man is best left to stray. constant circulation going on, which sucks up vapours, carries them about in
Perhaps, even in the paths in which he is straying, some sudden flash of light may clouds or atmospheric moisture, and again brings them condensed into water or
come to him! That may be as Allah wills in His holy and wise Purpose and Plan. snow or hail to mingle with rivers and streams and get back into the Ocean.
But the man of God is not to worry or feel disheartened by such men's attitude.
He must go on tilling the soil drat is open to him. For Allah's Plan may work in all 3889 For this whole passage see 16:14 and notes 2034 and 2035. Both from the
sorts of unexpected ways, as in the allegory in the next verse. (R). sea and from rivers and lakes we get fish, of which some kinds have a flesh
particularly fresh and tender, and of a most delicate flavour.
9. It is Allah Who sends forth the Winds, so that they 3890 Such as pearls and coral from the sea, and such delicately tinted stones as
raise up the Clouds,(3881) and We drive them to a the 'Aqiq (car-nelian), the agate, the goldstone, or other varieties of quartz pebbles
land that is dead, and revive the earth therewith after found in riverbeds, and considered as gems. Many such are found in the Ken river
in Banda District (in India ). Some river sands also yield minute quantities of gold.
its death: even so (will be) the Resurrection! In large navigable rivers and big lakes like those of North America , as well as in
3881 The allegory here is double. {1) Dry, unpromising soil may seem, to all the sea, there are highways for shipping and commerce. (R).
intents and purposes, dead; there is no source of water near; moisture is sucked
up by the sun's heat in a far-off ocean, and clouds are formed; winds arise; it 13. He merges Night into Day,(3891) and he merges Day
seems as if the wind "bloweth as it listeth", but it is really Allah's Providence that into Night, and he has subjected the sun and the moon
drives it to the dead land; the rain falls, and behold! mere is life and motion and
(to His Law):(3892) each one runs its course for a
beauty everywhere! So in the spiritual world. Allah's Revelation is His Mercy and
His Rain; there may be the individual resurrection (Nushur) or unfolding of a. term appointed. Such is Allah your Lord:(3893) to Him
soul. (2) So again, may be the general Resurrection (Nushur), the unfolding of a belongs all Dominion. And those whom ye invoke
besides Him have not the least power.(3894)
300
3891 Cf. 22:61. The phases of Light in nature may have other uses. But for man the others with their falsehoods. Both sins are their own, viz., their original sin,
they mark periods of rest and activity, and-have great influence on his physical, and the sin of deluding the others. But the responsibility will be doubled. (Cf. n.
moral, and spiritual life. 1019. n. 1515. and n. 3773).
3892 Cf. 13:2. The sun and the moon mark phases of light, and serve man during 3902 B'il ghayb: unseen in the adverbial sense. The man, who, though he does not
the periods of the day and night. The sun marks the seasons, and is the source of see Allah, so realises Allah's Presence in himself as if he saw Him, is the man of
heat and energy and physical life for the whole solar system. The sun and the genuine Faith, and for him Allah's Revelation comes through many channels and
moon run according to fixed laws, and they will continue to do so, not forever, but is always fruitful. (Cf. 36:11).
for the period appointed for their duration by Allah.
3903 Prayer is one of the means of purifying ourselves of lower motives in life, for
3893 Allah's might and majesty, and Allah's goodness and wisdom, having been in prayer we seek the Presence of Allah; but the purity which we seek is for our
shown by a few examples, it follows that it is folly to seek or worship any other own souls: we confer no favour on Allah or on any Power in the spiritual world, as
power but Allah. It only throws off man into false paths, and takes him farther and some imagine who make "gifts" to Allah. In any case the destination of all is to
farther away from the Truth. Allah.
3894 Qitmir. the thin, white skin that covers the date stone. It has neither strength
nor texture, and has no value whatever. Any one relying on any power other than
19. The blind and the seeing are not alike;(3904)
that of Allah relies on nothing whatever. The Qitmir is worse than the proverbial 3904 Now we are offered some contrasts between those who obey Allah's Law and
"broken reed", Cf. 4:53 and 4:124, where the word naqir, 'the groove in a date are thus citizens of Allah's Kingdom and those who are rebels against Allah's
stone', is used similarly for a thing of no value or significance. Kingdom and are thus oudaws. How can they be considered alike? The godly are
like those who see, as contrasted with those who are blind; and their motives and
14.If ye invoke them, they will not listen to your call, actions are like the purest and highest Light, contrasted with the depths of
and if(3895) they were to listen, they cannot answer darkness; or, to take another metaphor, their lives are like the genial and warmth-
giving heat of the sun, which benefits all who come within its influence, contrasted
your (prayer). On the Day of Judgment they will
with the chilly shadows of gloom in which no vegetation flourishes. (R).
reject(3896) your "Partnership". and none, (O man!)
can tell thee(3897) (the Truth) like the One Who is 20. Nor are the depths of Darkness and the Light;
acquainted with all things.
3895 False or imaginary objects of worship serve no purpose whatever. They 21.Nor are the (chilly) shade and the (genial) heat of
cannot hear; if they could hear, they could not grant prayers or petitions. In fact, if the sun:
they are real creatures, such as angels or deified human beings, they will very
rightly repudiate any such worship as brings them into competition or
"partnership" with Allah. See next note.
22.Nor are alike those(3905) that are living and those
that are dead. Allah can make any that He wills to
3896 Cf. 10:28 and n. 1418; also 34:40-41. No false ideas or false impressions will hear; but thou canst not make those to hear who are
remain when true values are restored. Why not then accept the Truth now in this (buried) in graves.
life, and get on to the true path of Grace?
3905 The final contrast between the Living and the Dead; those whose future has
3897 None can tell you the Truth better than He Who is All-Wise and All- in it the promise of growth and fulfilment, and those who are inert and on the
Knowing. Why not accept His Message and receive His guidance? road to perish. With Allah everything is possible: He can give Life to the Dead.
But the human Teacher should not expect that people who are (spiritually) dead
15. O ye men! It is ye that have need of Allah. but Allah and buried will by any chance hear his call.
is(3898) the One Free of all wants, worthy of all
praise. 23.
23. Thou art no other than a warner.(3906)
3898 What is man that Allah should care for him, instruct him, and send him 3906 The function of a Prophet is to preach Allah's Truth, to point out the right
special messengers to warn him of danger and harm? It is man that depends on Way, to show men the need of repentance, and to warn them against the dangers
Allah and has need of Him every moment of his life. Allah has no need of him, which they incur by living a life of evil. He cannot compel them to accept the
but He bestows His Grace on him as on all His creatures, out of His unbounded Truth or listen to the Message.
Mercy and loving kindness. If it were Allah's Will, He could blot out man for his
rebellion and create an entirely new world. 24. Verily We have sent thee in truth, as a bearer of glad
tidings,(3907) and as a warner: and there never was a
16. If He so pleased, He could blot you out and bring in a people, without a warner having lived among them (in
New Creation. the past).
17. Nor is that (at all) difficult for Allah.(3899) 3907 It is Allah Who sends the Revelation. While there is warning in it for the
heedless, there is good news (in Christian terms, the gospel) for those who listen
3899 There is no limit to Allah's creative power, nor is His creative energy and repent. The warning always came to all peoples before punishment.
anything rare or unusual. This is the force of the word 'aziz here. Allah's creative
energy is exercised every moment, and it is the normal condition in the universe. 25.And if they reject thee, so did their predecessors, to
whom came their messengers with Clear Signs,
18. Nor can a bearer(3900) of burdens bear another´s
Scriptures(3908) and the Book of Enlightenment.
burdens if one heavily laden should call another to
(bear) his load. Not the least portion of it can be 3908 The three things here mentioned are also mentioned in 3:184, where I have
explained the meaning in n. 490. All spiritual teaching centres round the
carried (by the other). Even though he be evidences of Allah in our lives, the sublime teaching of men of God, and the rules
nearly(3901) related. Thou canst but admonish such and laws which guide holy living. (R).
as fear their Lord unseen(3902) and establish regular
Prayer.(3903) And whoever purifies himself does so 26. In the end did I punish those who rejected Faith: and
for the benefit of his own soul; and the destination (of how (terrible)(3909) was My rejection (of them)!
all) is to Allah.
3909 Cf. 22:44 and 34:45. The rejecters of Allah hardly realise the terrible
3900 Bearer: waziratun: feminine in Arabic, as referring to the soul (nafs), as in consequences to them individually and collectively, if Allah's grace is withdrawn
6:164 and 53:38. from them and they are left to perish in their own sins and wrongdoing.
3901 Natural relationship may be considered as a reasonable cause or opportunity
for bearing each other's burdens. For example, a mother or a father might offer to
27. Seest thou not that Allah sends down rain from the
die for her or his child, and vice versa. But this does not apply to spiritual matters. sky? With it We then bring out produce of various
There the responsibility is strictly personal and cannot be transferred to another. colours.(3910) And in the mountains are tracts white
In 29:13 we are told that the misleaders "will bear other burdens along with their and red,(3911) of various shades of colour, and black
own": but the context shows that the "other" burdens are the burdens of deluding
intense in hue.
301
3910 Everyone can see how Allah's artistry produces from rain the wonderful
variety of crops and fruits-golden, green, red, yellow, and showing all the most
32.Then(3919) We have given the Book for inheritance
beautiful tints we can think of. And each undergoes in nature the gradual shading to such of Our Servants as We have chosen: but there
off in its transformation from the raw stage to the stage of maturity. are among them(3920) some who wrong their own
3911 These wonderful colours and shades of colours are to be found not only in
souls; some who follow a middle course; and some
vegetation but in rocks and mineral products. There are the white veins of marble who are, by Allah.s leave, foremost in good deeds;
and quartz or of chalk, the red laterite, the blue basaltic rocks, the ink-black flints, that is the highest Grace.
and all the variety, shade, and gradation of colours. Speaking of mountains, we
think of their "azure hue" from a distance, due to atmospheric effects, and these 3919 The force of "then" is that of finality. The Qur'an is the last Book revealed.
atmospheric effects lead our thoughts to the glories of clouds, sunsets, the zodiacal Or it may be here to point the contrast between "to thee" in the last verse, i.e., the
lights, the aurora borealis, and all kinds of Nature's gorgeous pageantry. Prophet, in contradistinction to the People of Islam, who inherited the Book after
him.
28. And so amongst men and crawling creatures and 3920 The custodians of the Qur'an after the Prophet were the People of Islam.
cattle, are they of various colours.(3912) Those truly They were chosen for the Book, not in any narrow sense, but in the sense that the
fear Allah, among His Servants, who have Book was given for their age and they were charged to obey it and preserve and
propagate it, so that all mankind should receive the Message. But it does not
knowledge:(3913) for Allah is Exalted in Might, Oft- follow that they are all true and faithful to their charge, as indeed we see too
Forgiving. painfully around us today. Just as mankind was chosen collectively to be
Vicegerents for Allah, and yet some among mankind fell into evil-even so, some in
3912 In the physical shapes of human and animal life, also, we see variations in
the house of Islam fail to follow the Light given to them, and thus "wrong their
shades and gradations of colours of all kinds. But these variations and gradations,
own souls". But some follow a middle course; in their case "the spirit is indeed
marvellous though they be, are as nothing compared with variations and
willing, but the flesh is weak": their intentions are good, but they have much to
differences in the inner or spiritual world. See next note.
learn yet of the true Muslim life and Muslim virtues. Then there is a third class:
3913 In outer nature we can, through colours, understand and appreciate the they may not indeed be perfect, but both their intentions and their conduct are
finest shades and gradations. But in the spiritual world that variation or gradation sound, and they form an example to other men: they are "foremost" in every good
is even more subtle and more comprehensive. Who can truly understand it? Only deed. They are so, not by their own merits, but by the Grace of Allah. And they
Allah's servants, who know, i.e., who have the inner knowledge which comes have reached the highest Achievement-the salvation, which is typified by the
through their acquaintance with the spiritual world-it is such people who truly various metaphors that follow.
appreciate the inner world, and it is they who know that the fear of Allah is the
beginning of wisdom. For such fear is akin to appreciation and love-appreciation 33. Gardens of Eternity will they enter: therein will
of all the marvellous beauties of Allah's outer and inner world ("Allah is Exalted in they(3921) be adorned with bracelets(3922) of gold
Might") and love because of his Grace and Kindness ("Oft-Forgiving"). But Allah's
forgiveness extends to many who do not truly understand Him.
and pearls; and their garments there will be of silk.
3921 "The Garden" signifies their environment: all they see about them will give
29. Those who rehearse the Book of Allah, establish them comfort, rest, and satisfaction, and a feeling of beauty and dignity. The
regular Prayer, and spend (in Charity)(3914) out of jewels and clothes signify their personal external state: here, again, everything will
give them a sense of beauty and dignity, comfort, rest, and satisfaction. And finally,
what We have provided for them, secretly and openly, most important of all, comes their internal state, where again they will have the
hope for a commerce(3915) that will never fail: same sense of beauty, dignity, comfort, rest, and satisfaction: this is indicated by
their words of Praise (verses 34-35).
3914
3914 The man of God takes Allah's Revelation ("the Book") to heart, ever seeks to
get closer and closer to Allah ("regular Prayer"), and in doing so, is moved more 3922 Cf. 18:31 and 22:23 .
and more to practical Charity for his fellow-creatures. He is not ashamed of his
Charity ("openly"), but he does not do it to be seen of men ("secretly"): he just does
what is necessary for his fellow-creatures, whether people talk about it or not.
34. And they will say: "Praise be to Allah, Who has
removed from us (all) sorrow: for our Lord is indeed
3915 Here is a metaphor from commerce. The good man's Charity comes not Oft-Forgiving Ready to appreciate (service):(3923)
merely out of superfluities, but out of "what Allah has provided" for him. He
therefore recognises two things: (1) that his wealth (literal and metaphorical) is not 3923 Cf. above, 35:30. Note how beautifully the argument is rounded off. In verse
his absolutely, but that it is given to him by Allah: and (2) that he must deny 30 they were told that "Allah is Oft-Forgiving, Most Ready to appreciate service".
himself the use of some of it, as a merchant puts by some of his wealth to invest as Now they have reached the Goal, and they have found the Promise profoundly
capital. Only, the godly man's Commerce will never fail or fluctuate; because Allah true. All their hopes are fulfilled, and their sorrows ended.
guarantees him the return, and even adds something to the return out of His own
Bounty. That is, Allah gives more than ever our merits deserve. 35."Who has, out of His Bounty, settled us in a Home
that will last: no toil nor sense of weariness(3924)
30.For He will pay them their meed, nay, He will give
shall touch us therein."
them (even) more out of His Bounty: for He is Oft-
Forgiving,(3916) Most Ready to appreciate 3924 In case it should be thought that perpetual happiness might cloy or be dull,
as would be the case in this life, it is added-as the experience of those who attain
(service).(3917)
that state-that it is not so on that plane of existence. Not only is there Joy, but it
3916 No man is perfect. Everyone has his faults. But when a man tries his best in remains fresh and leads to no weariness.
the service of Allah, his faults are blotted out, and he is treated as if he had
committed no faults: "for Allah is Oft-Forgiving, and ready to appreciate service". 36. But those who reject (Allah) - for them will be the
3917 Cf. 14:5, and n. 1877 for shakur. Allah is ready to recognise, appreciate, and Fire of Hell:(3925) No term shall be determined for
reward the smallest service, without regard to the defects in that service. His them, so they should die, nor shall its Penalty be
gracious acceptance is compared to "gratitude" among men (Cf. 64:17). lightened for them. Thus do We reward every
ungrateful one!
31.That which We have revealed to thee of the Book is
3925 The "Fire" is the opposite of the "Garden". Instead of there being comfort,
the Truth,- confirming what was (revealed) before it: rest, and satisfaction in their environment, there will be pain, suffering and
for Allah is assuredly- with respect to His Servants - anguish. Instead of there being dignity there will be humiliation. And there will be
well acquainted and(3918) Fully Observant. no hope of its termination or abatement, not even a hope of annihilation.
3918 All Revelation is one. The Qur'an therefore confirms the main and
uncorrupted features of previous revelations. It must be so, because Allah is fully 37. Therein will they cry aloud (for assistance): "Our
cognisant of the needs of every age and people; and therefore His Message, while Lord! Bring us out:(3926) we shall work
it meets those needs, must in essence be the same. His Messengers did not meet righteousness,(3927) not the (deeds) we used to do!"
each other as men; but their contact with Allah through inspiration unified their - "Did We not give you long enough life so that he that
Message. And He cares for and watches over all men, and He knows fully what
their needs are, even better than they know themselves.
would should receive admonition? and (moreover) the
302
warner came to you. So taste ye(3928) (the fruits of 3934 Allah's world goes on according to the laws and decrees established by Him.
There are occasional lapses and deviations on the part of His creatures. But He
your deeds): for the wrong-doers there is no helper."
does not punish every petty fault. One of His merciful qualities is that of repeated
3926 Cf. 23:107. Not only will their surroundings be the opposite of those in forbearance and forgiveness.
Heaven: their internal state will be one of humiliation, of piteous and fruitless
appeals, of vain regrets for a past that cannot be recalled, and vain sighs for a 42.They swore their strongest oaths by Allah that if a
future whose gates they have themselves barred. If they were sent back, they would warner came to them, they would follow his guidance
relapse to their sins. Cf. 6:28.
better(3935) than any (other) of the Peoples: But
3927 Cf. 7:53 . Their hankering after another chance, after having deliberately when a warner came to them, it has only increased
rejected all chances, will have no basis of reason in it. their flight (from righteousness),-
3928 They had a long enough respite for repentance and amendment. And 3935 Cf. 6:157. In the first instance this referred to the Quraysh. Their attitude to
moreover, besides all the other sources, in nature, history, and their own hearts, the People of the Book had been one of lofty superiority or of insincere excuses.
by which they could learn of the Right, they had the actual teaching and warning of They twitted the Jews and Christians with deviating from their own lights and their
a messenger whose words spoke directly to them. In the circumstances the Penalty own revelations; and for themselves, they said they had received no direct
is only the fruit of their own conduct. revelation from Allah, or they would have shown themselves the most amenable
to discipline, the most ready to follow Allah's Law. This was before the Prophet
38.Verily Allah knows (all) the hidden things of the received his mission from Allah. When he received it and announced it, they
heavens and the earth:(3929) verily He has full turned away from it. They fled from it and put a greater and greater distance
between it and themselves. But this is the way of all sinners. They find much to
knowledge of all that is in (men´s) hearts. carp at in others, and much to excuse in themselves. But when all grounds for
3929 Everything that exists is known to Allah: not only concrete things, but excuse are removed, they will be found, not nearer, but farther and farther away
feelings, motives, plans, and acts of the will in the human breast. from truth and righteousness.
39. He it is That has made you inheritors in the 43. On account of their arrogance in the land and their
earth:(3930) if, then, any do reject (Allah), their plotting of Evil.(3936) But the plotting of Evil will hem
rejection (works) against themselves: their in only the authors thereof. Now are they but looking
rejection(3931) but adds to the odium for the for the way the ancients(3937) were dealt with? But
Unbelievers in the sight of their Lord: their rejection no change wilt thou find in Allah's way (of
but adds to (their own) undoing. dealing):(3938) no turning off wilt thou find in Allah's
way (of dealing).
3930 Inheritors: khala'if. In two senses: (1) as Vicegerents of Allah on earth, and
(2) as successors to previous people who forfeited their rights by wrongdoing. The 3936 Two causes are mentioned why the Truth is refused acceptance. (1)
honour and dignity of (1) and the examples of the past in (2) should have kept Unregenerate man is arrogant, and Truth and Righteousness expose all his
them straight and made them truly grateful. See also 6:165 and n. 988 pretences. (2) He hopes, by underhanded plots, to undermine Truth and destroy
it; but he is caught in his own snares, while Truth marches forward triumphant.
3931 Their rejection and ingratitude only causes injury to themselves. They lose
all honour and incur odium in the sight of Allah, and they complete their own 3937 In all history, men who followed evil were dealt with in three stages by Allah:
undoing. (1) He was forbearing and merciful, and gave them respite; (2) He sent them
admonition through his messengers, or His Signs, or His revelation; (3) He dealt
40. Say: "Have ye seen(3932) (these) ´Partners´ of out justice and punishment. At any given moment, those given to iniquity may well
be asked: "Are you going to wait through all these stages or are you going at once
yours whom ye call upon besides Allah. Show Me what to repent, obtain forgiveness, and walk in the ways of righteousness?"
it is they have created in the (wide) earth. Or have
they a share in the heavens? Or have We given them a 3938 Allah's Laws are fixed, and His ways of dealing with those who follow
iniquity are the same in all ages. Our human will may falter or turn away from its
Book from which they (can derive) clear (evidence)?- course, but Allah's Will ever follows its course and cannot be turned away by any
Nay, the wrong-doers promise each other nothing but cause whatever.
delusions.
3932 The people who enthrone in their hearts for worship anything besides Allah 44. Do they not travel through the earth, and see(3939)
may well be asked a few questions. Some of such questions are indicated in the what was the End of those before them,- though they
text with terse precision: (1) Have you seen these gods of yours? Do they exist? were superior to them in strength? Nor is Allah to be
"Seeing" of course does not necessarily mean physical sight. We do not see the air, frustrated by anything whatever in the heavens or on
but no one doubts that it exists. And the air is a physical substance. There are
forces that we know exist, but we do not see them. To us, who have Faith, Allah is earth: for He is All-Knowing. All-Powerful.
a truer Reality than anything else that we know, including ourselves. Can the false 3939 Cf. 30:9 and 40:21. If no other argument will convince men who follow evil,
worshippers say that of any of their false gods? (2) Have your gods created or let them travel through space or time, and learn from the experience of others.
originated anything on earth? You may worship power or wealth, but that is a Evil always came to an evil end. Let not any one individual or generation think
scramble for things as between selfish men. Power or wealth does not create new that it could escape by some special trick or power. Far wiser and more powerful
men or new worlds. (3) Have they a share in the ordering of the heavens? "The men were personally brought to account for their iniquities.
heavens" may mean what you see in the physical universe of astronomy, or the still
subtler inner life. Obviously your false gods fail there. (4) Or have these false gods
a book or revelation from the Supreme God, with clear evidence, to give them
45. If Allah were to punish(3940) men according to what
authority to teach men? The Prophets or Messengers of Allah have such they deserve. He would not leave on the back of the
authority, and they bring evidence of the One True God. The fact is that (earth) a single(3941) living creature: but He gives
falsehood is falsehood, however much one form of it may support another by them respite for a stated Term: when their Term
delusions.
expires, verily Allah has in His sight(3942) all His
Servants.
41. It is Allah Who sustains the heavens and the
earth,(3933) lest they cease (to function): and if they 3940 Cf. 16:61. There would be no salvation for any of us if we went merely on
should fail, there is none - not one - can sustain them our deserts. It is Allah's mercy that saves us and helps us to a better and better life
until we attain the goal of our existence.
thereafter: Verily He is Most Forbearing,(3934) Oft-
Forgiving. 3941 A single living creature. This may refer to man, the living crawling creature,
with so many possibilities and yet so many weaknesses. But it may mean all
3933 The universe, as we know it, shows not only evidence of initial designs, but creatures literally, as the life of this planet more or less centres round the life of
also the working of an intelligent Providence , which constantly sustains it. That is man. He has been given dominion on this earth, and in his state of purity he is
Allah. If you could imagine that removed, what is there to keep it going? There Allah's vicegerent.
would only be chaos.
303
3942 Has in His sight all creatures: i.e., to deal with, according to His Laws of that any one escapes His vigilant eye. All will be dealt with according to their
Forbearance, Mercy and Justice: see n. 3937 above. The respite does not mean deeds, with justice tempered with mercy.
36. Ya Sin
In the name of Allah, Most According to the Latin proverb, "Whom God wishes to destroy, He first makes
demented." In other words, iniquity not only is folly, but leads deeper and deeper
Gracious, Most Merciful. into folly, narrowness of vision, and blindness to the finer things of life. (3) This
state of deprivation of Grace leads to such a decline in spiritual vitality that the
victim can neither progress nor turn back, as explained in the next verse.
1. Ya Sin.(3943) 9. And We have put a bar in front of them(3949) and a

3943 Some Commentators take Ya to be the vocative article, and Sin to be the bar behind them, and further, We have covered them
abbreviation of Insan, Sin being the only "Firm Letter" in the word. In that case it up; so that they cannot see.
would be an address to man. "O man!" But "man" in this connection is understood
to mean the Leader of man, the noblest of mankind, Muhammad, the Prophet of 3949 Their retreat is cut off and their progress is impossible. Further the Light
Allah. For this Surah deals mainly with the Prophet and his Message. But no that should come from above is cut off, so that they become totally devoid of any
dogmatic assertion can be made about the Abbreviated Letters, for which see hope, and the last gleam of any spiritual understanding is extinguished in them.
Appendix I, following S. 2. Ya Sin is usually treated as a title of the Prophet.
10. The same is it to them(3950) whether thou admonish
2. By the Qurán,(3944) full of Wisdom,- them or thou do not admonish them: they will not
believe.
3944 The best credentials of the Prophet are: (I) the revelation which he
brought("the Qur'an"), and the heroic unselfish life which he led ("on a Straight 3950 When the stage just described is reached, revelation or spiritual teaching
Way "). The appeal is therefore made on the testimony of these two facts. ceases to have any value for them. Why then preach? The answer is given in the
verses following.
3. Thou art indeed one of the messengers,
11. Thou canst but admonish(3951) such a one as
4. On a Straight Way. follows the Message and fears the (Lord) Most
Gracious, unseen:(3952) give such a one,
5. It is a Revelation(3945) sent down by (Him), the therefore,(3953) good tidings, of Forgiveness and a
Exalted in Might, Most Merciful. Reward most generous.
3945 The Revelation again is characterised by two attributes which we find most 3951 Cf. 35:18. As far as those are concerned, who have obstinately delivered
helpful in contemplating about Allah. It has force and power: for Allah is Exalted themselves to evil, the preaching of Allah's Message has no appeal, because their
in Might and able to enforce His Will. And it brings a Message of hope and own will shuts them out. But there are others who are anxious to hear Allah's
mercy; for Allah is Most Merciful. By its characteristics we know that the Qur'an is Message and receive Allah's grace. They love Allah and fear to offend against His
from Allah. (R). Holy Law, and their fear is not merely superficial but deep-seated: for while they
do not yet see Allah, nor do other people see them, they have the same sense of
6. In order that thou mayest admonish a people, whose Allah's presence as if they saw Him, and their religion is not a mere pose, 'to be
seen of men'.
fathers had received(3946) no admonition, and who
therefore remain heedless (of the Signs of Allah.. 3952 See n. 3902 to 35:18. Unseen is here adverbial: their reverence for Allah is
unaffected by the fact that they do not see him, or that other people do not
3946 Quraysh had received no Prophet before, and therefore one of themselves observe them, because their attitude arises out of a genuine love for Allah.
was made the vehicle for the universal Message to the whole world. See C. 12-15.
3953 To such persons the Messenger of Allah comes as a gospel or good news:
7. The Word is proved true(3947) against the greater because it shows them the way of forgiveness for anything wrong in their past, and
it gives them the promise of a full reward in the future-generous beyond any
part of them: for they do not believe. deserts of their own, but arising out of Allah's unbounded Bounty.
3947 Cf. 7:30 , and n. 1012; also 17:16, and n. 2193. If people deliberately and
obstinately refuse "to believe", i.e., to receive guidance and admonition, the result 12. Verily We shall give life(3954) to the dead, and We
must be that Allah's grace and mercy are withdrawn from them. Their own record that which they send before and that which
perversity inevitably blocks up all channels for their correction.
they leave(3955) behind, and of all things have We
taken account in a clear Book(3956) (of evidence).
8. We have put yokes(3948) round their necks right up
to their chins, so that their heads are forced up (and 3954 All this is possible, because there is the assurance of a Hereafter, in which
they cannot see). Allah will be all-in-all, and evil will no longer bestride the world, as the term of its
respite will have expired (Cf. 6:36 and 30:19).
3948 Man's misdeeds inevitably call forth the operation of Allah's Law, and
therefore the result is in Qur'anic language attributed to Allah. The result of man's 3955 Our deeds, good and bad, go to Allah's Judgement Seat before us. They will
willful disobedience is now described in a series of metaphors. (1) Refusal of of course be brought to our account; but our account will also be swelled by the
Allah's Light means less and less freedom of action for man: the yoke of sin is example we left behind us and the consequences of our deeds, that will come into
fastened round man's neck, and it gets more and more tightened, right up to the play or continue to operate after our earthly life had ceased. Our moral and
chin. (2) The head is forced up and kept in a stiff position, so that the mind spiritual responsibility is therefore much wider than as affects our own person.
becomes befogged. Moral obliquity taints the intellect. According to the Sanskrit
proverb, "When destruction comes near, understanding is turned upside down."
304
3956 Cf. 2:124, and n. 124. All our account will be exactly preserved as in a book Egyptians ascribed their calamities to the ill-luck brought by Moses: and 27:47,
of record. where Thamud ascribed ill-luck to the preaching of Salih.
13. Set forth to them, by way of a parable, the (story of) 19. They said: "Your evil omens are with
the Companions(3957) of the City. Behold!, there yourselves:(3964) (deem ye this an evil omen). If ye
came messengers to it. are admonished? Nay, but ye are a people
3957 Many of the classical Commentators have supposed that the City referred to
transgressing all bounds!"(3965)
was Antioch . Now Antioch was one of the most important cities in North Syria in 3964 'What ye call omens arise from your own ill-deeds. Do you suppose that a
the first century of the Christian era. It was a Greek city founded by Selecus man who comes to warn you and teach you the better way brings you ill-luck? Fie
Nicator, one of the successors of Alexander, about 300 B.C. in memory of his upon you! (Cf. 17:13 ).
father Antiochus. It was close to the sea, and had its seaport at Seleucia . Soon
after Christ his disciples successfully preached there, and they "were called 3965 To call Good evil and accuse of falsehood men of truth who come
Christians first in Antioch ", Acts, 11:26 . It afterwards became the seat of a most unselfishly to bring the message of the beneficent Mercy of Allah, is the very
important Bishopric of the Christian Church. In the story told here "by way of a height of extravagance and transgression.
parable", the City rejected the Message, and the City was destroyed: 36:29.
Following Ibn Kathir, I reject the identification with Antioch decisively. No name, 20.Then there came running, from the farthest part of
or period, or place is mentioned in the text. The significance of the story is in the
lessons to be derived from it as a parable, for which see the next note. That is the City, a man,(3966) saying, "O my people! Obey the
independent of name, time, or place. messengers:
3966 While the wealthy, influential, and fashionable men in the City were
14.When We (first) sent to them two messengers, they doubtful of Allah's providence and superstitiously believed in Chance and evil
rejected them: But We strengthened them(3958) with omens, the Truth was seen by a man in the outskirts of the City, a man held in low
a third: they said, "Truly, we have been sent on a esteem by the arrogant. He had believed, and he wanted his City to believe. So, in
Arabia , when the arrogant chiefs of Quraysh exiled the Prophet, it was men from
mission to you." Madman and from the outskirts, who welcomed him, believed in him, and
3958 Allah sends His messengers or teachers of Truth by ones and twos, and supported his mission in everyway.
where the opposition is great and He considers it necessary, he supports them
with others. Their mission is divine, but they do not claim to be more than men. 21. "Obey those who ask no reward of you (for
This is used by the unjust and the ungodly as if it were a reproach, whereas it themselves), and who have themselves received
should commend them to men, for mankind is glorified by such commission and
by Allah's Self-revelation. The Message is clearly expressed in human language, Guidance.(3967)
but because it exposes all evil, men think it unlucky, as it checks their selfishness. 3967 Prophets do not seek their own advantage. They serve Allah and humanity.
It is often the poorest and most despised of mankind, from the outskirts or Their hope lies in the good pleasure of Allah, to Whose service they are devoted.
"farthest parts of the City", that accept the Message and are willing to work and die Cf. 10:72; 12:104; etc.
for it. The stiff-necked resist and accomplish their own destruction.
22."It would not be reasonable in me if I did not serve
15. The (people) said: "Ye are only men like
Him Who created me,(3968) and to Whom ye shall
ourselves;(3959) and (Allah) Most Gracious sends no
(all) be brought back.
sort of revelation:(3960) ye do nothing but lie."
3968 The argument throughout is that of intense personal conviction for the
3959 Cf. Acts, 14:15 , where Paul and Barnabas say, in the city of Lystra near the individual himself, coupled with an appeal to his people to follow that conviction
modern Konia , "We also are men with like passions with you, and preach unto and get the benefit of the spiritual satisfaction which he has himself achieved. He
you that ye should turn from these vanities..." says in effect: 'how is it possible for me to do otherwise than to serve and adore my
Maker? I shall return to Him, and so will you, and all this applies to you as much
3960 They not only reject the mission of the particular messengers, but they deny
as to me.' Note how effective is the transition from the personal experience to the
the possibility of Allah's sending such mission. Note how they convict themselves
collective appeal.
of inconsistency by using Allah's name "Most Gracious", even though they may
mean it ironically!
23. "Shall I take (other) gods besides Him? If ((Allah))
16.They said: "Our Lord doth know that we have been Most Gracious should intend some adversity for
sent on a mission to you:(3961) me,(3969) of no use whatever will be their
intercession for me, nor can they deliver me.
3961 Just as a Messenger whose credentials are doubted can refer to the authority
granted by his Principal, as the highest proof of his mission, so these messengers 3969 The next plea is that for exclusive service to Allah. 'Suppose it were proper
of Allah invoke the authority of Allah in proof of their mission. In effect they say: to worship other gods-Mammon, Self, or imaginary deities set up as idols-yet of
"The knowledge of Allah is perfect, and He knows that our mission is from Him; what benefit would that be? All power is in Allah. In His universal Plan, He may
if you do not, it is your own misfortune." (R). think fit to give me some sorrow or punishment: would these subordinate deities
be able to help me or intercede for me with Him? Not at all. What use would
17. "And our duty is only to proclaim the clear they be? In fact I should obviously be going as tray-wandering from the true Path.'
Message."(3962)
24."I would indeed, if I were to do so, be in manifest
3962 Then they proceed to explain what their mission is. It is not to force them Error.
but to convince them. It is to proclaim openly and clearly Allah's Law, which they
were breaking-to denounce their sins and to show them the better path. If they
were obstinate, it was their own loss. If they were rebellious against Allah, the
25. "For me, I have faith in the Lord of you (all):(3970)
punishment rested with Allah. listen, then, to me!"
3970 Again a transition from the assured personal conviction to the appeal to all
18. The (people) said: "for us, we augur an evil to profit by the speaker's experience. 'I have found the fullest satisfaction for my
omen(3963) from you: if ye desist not, we will soul in Allah. He is my God, but He is your God also. My experience can be
certainly stone you. And a grievous punishment yours also. Will you not follow my advice, and prove for yourselves that the Lord
is indeed good?'
indeed will be inflicted on you by us."
3963 Ta'ir means a bird. Like the Roman augurs, the Arabs had a superstition 26. It was said: "Enter thou(3971) the Garden." He said:
about deriving omens from birds. Cf. the English word auspcious, from the Latin "Ah me! Would that my People knew (what I know)!-
avis, a bird, and specie, I see. From Ta'ir (bird) came tatayyara, or ittayyara, to
draw evil omens. Because the prophets of Allah denounced evil, the evildoers 3971 This godly and righteous man entered into the Peace of Allah, typified by
thought that they brought ill-luck to them. As a matter of fact any evil that the Garden of Rest and Beauty. Perhaps it is implied that he suffered martyrdom.
happened to them was the result of their own ill-deeds. Cf. 17:13 , where the But even then his thoughts were always with his People. He regretted their
obstinacy and want of understanding, and wished even then that they might repent
305
and obtain salvation, but they were obdurate and suffered for their sins as we learn
from verses 28-29 below.
35. That they may enjoy(3979) the fruits of this
(artistry): It was not their hands(3980) that made
27. "For that my Lord(3972) has granted me Forgiveness this: will they not then give thanks?
and has enrolled me among those held in honour!" 3979 Literally, eat (akala). Cf. 7:19 . n. 1004 and 5:66, n. 776. The same wide
meaning of profit, satisfaction, and enjoyment may be attached to the word "eat" in
3972 This man was just a simple honest soul, but he heard and obeyed the call of
verse 33 above.
the prophets and obtained his spiritual desire for himself and did his best to
obtain salvation for his people. For he loved his people and respected his 3980 Man may till the soil and sow the seed, but the productive forces of nature
ancestral traditions as far as they were good, but had no hesitation in accepting the were not made by man's hands. They are the handiwork and artistry of Allah, and
new Light when it came to him. All his past was forgiven him and he was raised to are evidence of Allah's providence for His creatures. See n. 3978 above.
dignity and honour in the Kingdom of Heaven .
36. Glory to Allah, Who created in pairs all things
28. AndWe sent not down against his People, after him,
that(3981) the earth produces, as well as their own
any hosts from heaven, nor was it needful for Us so to (human) kind and (other) things of which they have
do. no knowledge.
29. It was no more than a single mighty Blast,(3973) and 3981 The mystery of sex runs through all creation-in man, in animal life, in
vegetable life and possibly in other things of which we have no knowledge. Then
behold! they were (like ashes)(3974) quenched and
there are pairs of opposite forces in nature, e.g., positive and negative electricity,
silent. etc. The atom itself consists of a positively charged nucleus of protons,
3973 Allah's Justice or Punishment does not necessarily come with pomp and surrounded by negatively charged electrons. The constitution of matter itself is
circumstance, nor have the forces of human evil or wickedness the power to thus referred to pairs of opposite energies.
require the exertion of mighty spiritual forces to subdue them. A single mighty
Blast-either the rumbling of an earthquake, or a great and violent wind-was 37. And a Sign for them is the Night: We
sufficient in this case. Cf. 11:67 and n. 1561 (which describes the fate of Thamud); withdraw(3982) therefrom the Day, and behold they are
also, n. 3463 to 29:40, also 36:49, plunged in darkness;
3974 Cf. 21:15 . They had made a great deal of noise in their time, but they were 3982 Withdrawing the Day from the Night: is a striking phrase and very apt. The
reduced to silence, like spent ashes. Day or the Light is the positive thing. The Night or Darkness is merely negative.
We cannot withdraw the negative. But if we withdraw the real thing, the positive,
30.Ah! Alas for (My) Servants! There comes not a which filled the void, nothing is left but the void. The whole of this section deals
with Signs and Symbols-things in the physical world around us, from which we can
messenger to them but they mock him!(3975) learn the deepest spiritual truths if we earnestly apply ourselves to them.
3975 Cf. 6:10 and many other passages of similar import. Ignorant men mock at
Allah's prophets, or anyone who takes Religion seriously. But they do not reflect 38. And the sun runs his course for a period
that such levity reacts on themselves. Their own lives are ruined and they cease to determined(3983) for him: that is the decree of (Him),
count. If they study history, they will see that countless generations were destroyed
before them because they did not take Truth seriously and undermined the very
the Exalted in Might, the All-Knowing.
basis of their individual and collective existence. 3983 Mustaqarr may mean: (1) a limit of time, a period determined, as in 6:67, or
(2) a place of rest or quiescence; or (3) a dwelling place, as in 2:36.1 think the first
meaning is best applicable here; but some Commentators take the second
My servants is here equivalent to "men". Allah regrets the folly of men, especially meaning. (R).
as He cherishes them as His own servants.
39. And the Moon,- We have measured for it
31. Seethey not how many generations before them we
mansions(3984) (to traverse) till she returns like the
destroyed? Not to them(3976) will they return: old (and withered) lower part of a date stalk.(3985)
3976 Not to them will they return. What do the pronouns them and they refer to?
3984 The lunar mansions are the 28 divisions of the Zodiac, which are supposed
Commentators and translators have construed them differently, and some of them
to make the daily course of the moon in the heavens from the time of the new
evade the question. To my mind the best construction seems to be: the
moon to the time when the moon fades away in its "inter-lunar swoon", an
generations which we have destroyed before the people addressed ('do they not
expressive phrase coined by the poet Shelley.
see?') will not be restored to the people addressed; generations (qurun) standing
for the periods of prosperity and good fortune enjoyed by the ancestors. They 3985 ' Urjun; a raceme of dates or of a date palm; or the base or lower part of the
have ail been wiped out; they will never be restored, but all people will be brought raceme. When it becomes old, it becomes yellow, dry, and withered, and curves
before the Judgement Seat for giving an account of their deeds. up like a sickle. Hence the comparison with the sickle-like appearance of the new
moon. The moon runs through all its phases, increasing and decreasing, until it
32.But each one of them all - will be brought before Us disappears, and then reappears as a little thin curve.
(for judgment).
40.It is not permitted to the Sun to catch up(3986) the
33.A Sign for them is the earth that is dead:(3977) We Moon, nor can the Night outstrip the Day: Each (just)
do give it life, and produce grain therefrom, of which swims along(3987) in (its own) orbit (according to
ye do eat. Law).
3977 Lest anyone should say, 'if they are destroyed, how can they be brought 3986 Though the sun and the moon both traverse the belt of the Zodiac, and their
before the Judgement Seat' a symbol is pointed to. The earth is to all intents and motions are different, they never catch up each other. When the sun and the
purposes dead in the winter, but Allah revives it in the spring. Cf. 2:164, 30:19, moon are on the same side and on a line with the earth there is a solar eclipse,
and many other passages to that effect. and when on opposite sides in a line, there is a lunar eclipse, but there is no clash.
Their Laws are fixed by Allah, and form the subject of study in astronomy.
34. And We produce therein orchard with date Similarly Night and Day follow each other, but being opposites cannot coincide, a
fit emblem of the opposition of Good and Evil, Truth and Falsehood: see also n.
palms(3978) and vines, and We cause springs to gush 3982 above.
forth therein:
3987 Cf. 21:33 , and n. 2695. How beautifully the rounded courses of the planets
3978 Date palms and vines stand as symbols for fruit trees of all kinds, these being and heavenly bodies are described, "swimming" through space, with perfecdy
the characteristic fruits of Arabia . Grain was mentioned in the last verse; fruit is smooth motion! As Shakespeare expresses it, each "in his motion like an angel
mentioned now. All that is necessary for food and the satisfaction of the choicest sings, Still quiring to the young-eyed cherubims!"
palate is produced from what looks like inert soil, fertilised by rain and springs.
Here is wonderful evidence of the artistry and providence of Allah. 41. And a Sign for them is that We bore(3988) their race
(through the Flood) in the loaded Ark;
306
3988 Besides the beauty of the Night, with the stars and the planets "swimming" in they are learning patience, self-reliance, and the true value of things ephemeral
their rounded courses according to perfect Law, suggesting both symmetry and which is apt to be very much exaggerated in men's eyes.
harmony, there are other Signs touching closely the life of man himself, projected
through Time, in the past history of his race and in his own personal experience. 48.Further, they say, "When will this promise (come to
The past history of his race takes us to the story of the Flood, which is symbolical
of the deliverance of man from the forces of nature. Noah's Ark is the symbol of pass),(3996) if what ye say is true?"
that deliverance. But the symbol still remains as a memorial: the Ark was a "Sign 3996 In addition to the arrogance and blasphemy referred to in the last note, they
to all Peoples"; 29:15. Man's own personal experience is appealed to in every ship not only refuse Faith, but they taunt the men of Faith as if the men of Faith were
afloat; see next note. dealing in falsehood: "If there is a Hereafter, tell us when it will be!" The answer is:
"It will come sooner than you expect; you will yet be disputing about things of
42. And We have created for them similar Faith and neglecting your opportunities in Life, when the Hour will sound, and
(vessels)(3989) on which they ride. you will have not time even to make your disposition in this life: you will be cut off
from everyone whom you thought to be near and dear to you, or able to help
3989 The stately ships sailing through the seas, heavier than water, yet carrying you!"
man and his goods safely and smoothly across the waters, are another Sign for
man. Ships are not mentioned, but (vessels) like the Ark : they would cover all 49.They will not (have to) wait for aught but a single
kinds of seacraft, but also the modern aircraft, which "swims" through air instead of
through water. Blast: it will seize them while they are yet disputing
among themselves!
43. If it were Our Will,(3990) We could drown them:
then would there be no helper (to hear their cry), nor
50.No (chance) will they then have, by will, to dispose
could they be delivered, (of their affairs), nor to return to their own people!
3990 Were it not that Allah gives man the intelligence and ingenuity to construct 51. The trumpet shall be(3997) sounded, when behold!
and manage seacraft and aircraft, the natural laws of gravity would lead to the from the sepulchres (men) will rush forth to their
destruction of any who attempted to pass through sea or air. It is the gift (mercy)
of Allah that saves him. Lord!
3997 Traditionally, the angel who will sound the Trumpet is Israfil, but the name
44. Except by way of Mercy from Us, and by way of does not occur in the Qur'an. The Trumpet is mentioned in many places: e.g.,
(world) convenience (to serve them) for a 6:73; 78:18, etc.
time.(3991)
52.
52. They will say:
"Ah! Woe unto us! Who hath raised us
3991 Cf. 16:80. Allah has given man all these wonderful things in nature and
up from our beds of repose?"...(3998) (A voice will
utilities produced by the skill and intelligence which Allah has given to man. Had
it not been for these gifts, man's life would have been precarious on sea or land or say:) "This is what ((Allah)) Most Gracious had
in the air. It is only Allah's Mercy that saves man from destruction for man's own promised. And true was the word of the messengers!"
follies, and that saving or the enjoyment of these utilities and conveniences he
should not consider as eternal: they are only given for a time, in this life of 3998 The dead will rise as in a stupor, and they will be confused in the new
probation. conditions! They will gradually regain their memory and their personality. They
will be reminded that Allah in His grace and mercy had already announced the
Hereafter in their probationary lives, and the word of Allah's messengers, which
45. When they are told, "Fear ye that which is(3992) then seemed so strange and remote, was true and was now being fulfilled!
before you and that which will be after you, in order
that ye may receive Mercy," (they turn back). 53. It will be no more than a single Blast,(3999) when lo!
3992 Man should consider and beware of the consequences of his past, and guard they will all be brought up before Us!
against the consequences in his future. The present is only a fleeting moment 3999 Time and Space, as we know them here, will be no more. The whole
poised between the past and the future, and gone even while it is being mentioned gathering will be as in the twinkling of an eye (Cf. 36:29 and 36:49 above, and
or thought about. Man should review his whole life and prepare for the Hereafter. 37:19).
If he does so, Allah is Merciful: He will forgive, and give strength for a better and
higher life in the future. But this kind of teaching does not suit those steeped in
this ephemeral life. They are bored, and turn away from it, to their own loss. 54. Then, on that Day, not a soul will be wronged in the
least,(4000) and ye shall but be repaid the meeds of
46. Not a Sign comes to them from among the your past Deeds.
Signs(3993) of their Lord, but they turn away 4000 The Judgement will be on the highest standard of Justice and Grace. Not the
therefrom. least merit will go unrewarded, though the reward will be for the righteous far
more than their deserts. No penalty will be extracted but that which the doer
3993 The Signs of Allah are many, in His great world—in nature, in the heart of himself by his past deeds brought on himself. Cf. 28:84.
man, and in the Revelation sent through His messengers. They turn away from all
of them, as a man who has ruined his eyesight turns away from the light.
55. Verily the Companions(4001) of the Garden shall that
47. And when they are told, "Spend ye of (the Day have joy in all that they do;
bounties)(3994) with which Allah has provided you," 4001 We now have the symbolism for the indescribable Bliss of the Hereafter, in
the Unbelievers say to those who believe: "Shall we the four verses, 55-58. Notice the subtle gradation in the description. First, in this
then feed those whom, if Allah had so willed,(3995) verse, we have the nature of the mise en scene and the nature of the joy therein. It
will be a Garden i,e., everything agreeable to see and hear and feel and taste and
He would have fed, (Himself)?- Ye are in nothing but smell; our bodily senses will have been transformed, but we can imagine
manifest error." something corresponding to them in our spiritual being: delightfully green lawns
and meadows, trees and shrubs: the murmur of streams and the songs of birds:
3994 To selfish men, the good may make an appeal, and say: "Look Allah has
the delicate texture of flowers and leaves and the shapes of beauty in clouds and
given you wealth, or influence, or knowledge, or talent. Why not spend some of it
mist; the flavours of fruits; and the perfumes of flowers and scents. The joy in the
in charity, i.e., for the good of your fellow-creatures?" But the selfish only think of
Garden will be an active joy, without fatigue: whatever we do in it, every
themselves and laugh such teaching to scorn.
employment in which we engage there, will be a source of joy without alloy.
3995 They are too full of themselves to have a corner in their hearts for others.
"If," they say, "Allah gave them nothing, why should we?" There is arrogance in this 56.They and their associates(4002) will be in groves of
as well as blasphemy: arrogance in thinking that they are favoured because of their (cool) shade, reclining on Thrones (of dignity);
merits, and blasphemy in laying the blame of other people's misfortunes on Allah.
They further try to turn the tables on the Believers by pretending that the 4002 Secondly, the joy or happiness is figured to be, not solitary, but shared-
Believers are entirely on the wrong track. They forget that all men are on shared by associates like those whom we imagine in spiritual Love or Marriage; in
probation and trial: they hold their gifts on trust; those apparently less favoured, in whose fair faces "some ray divine reflected shines" (Jami): whose society is enjoyed
that they have fewer of this world's goods, may be really more fortunate, because
307
in homes of happiness, situated in soothing shade, and furnished with thrones of

dignity and peace.
65.
65. ThatDay shall We set a seal on their mouths.(4011)
But their hands will speak to us, and their feet bear
57. (Every) fruit (enjoyment)(4003) will be there for witness, to all that they did.
them; they shall have whatever they call for; 4011 The ungodly will now be dumbfounded. They will be unable to speak or
offer any defence. {The consequences of all acts, which follow according to Allah's
4003 Thirdly, besides any external conditions of Bliss, the Bliss in the Hereafter
Law, are, in Qur'anic language, attributed to Allah). But their silence will not
has an inner quality, expressed by the word fakihatun. The root fakikah means 'to
matter. Their own hands and feet will speak against them. "Hands and feet" in this
rejoice greatly', to be full of merriment'. The ordinary meaning of 'fruit' attached to
connection are symbolical of all the instruments for action which they were given
fakihah is derived from the idea that the flavour of choice, ripe fruit, delights the
in this life, including their faculties and opportunities. The same extended
heart of man (Cf. n. 4062). Just as akala (to eat) is used for 'enjoyment', (5:66, n.
meaning is to be understood for "eyes" in the following verse. Cf. also 41:20-21,
776 and 13:35 , n. 1854), so fakihah, 'fruit', stands here for that specially choice
where eyes, ears, and skins are all mentioned as bearing witness against such as
enjoyment, which goes with a fastidious and well-cultivated taste. In other words, it
misused them.
suggests that highest kind of joy which depends upon the inner faculty rather than
any outward circumstance. This is further emphasised by the second clause: "they
shall have whatever they call for". Again using the language of this life, the 66.If it had been our Will,(4012) We could surely have
musician's heaven will be full of music; the mathematician's will be full of blotted out their eyes; then should they have run
mathematical symmetry and perfection; the artist's will be full of beauty of form, about groping for the Path, but how could they have
and so on.
seen?
58."Peace!" - a Word(4004) (of salutation) from a Lord 4012 If it had been Our Will: i.e., if such had been the Will and Plan of Allah. If
Most Merciful! Allah had not intended to give man his limited free will, or power of choice, the
case would have been different: there would have been no moral responsibility
4004 Fourthly, we reach the highest grade of bliss, the mystic salutation "Peace!" which could have been enforced. They could have had no sight or intelligence,
from Allah Most Merciful. Cf. 10:10 . The wrods sums up the attainment of the and they could not have been blamed for not seeing or understanding. But such is
final Goal. For it explains the nature of the most High-He is not only a Lord and not the case.
Cherisher, but a Lord Whose supreme glory is Mercy, Peace, and Harmony!
67. And if it had been Our Will, We could have
59. "And O ye in sin!(4005) Get ye apart this Day! transformed them (to remain) in their places;(4013)
4005 Notice how this finely balanced passage, after reaching the summit of then should they have been unable to move about, nor
sublimity in describing the state of the Blessed, in the word Salam, gradually takes could they have returned (after error).
us down to contemplate the state of the Sinners in a graduated descent. In the first
4013 If Allah's Plan had been to grant no limited freedom of choice or will to
place, it refers to their negative state, their state of isolation. From this Day of
men, He could have created them quite different, or could have transformed
Judgement, they will no longer have the chance of being with the Blessed and
them into stationary creatures, either in physical form as in the case of trees, or in
perhaps of profiting spiritually by that proximity. The first feature of the Day of
moral or spiritual qualities, where there was no possibility either of progress or
Judgement is that it is a Day of Separation-of sorting out. Each soul now finds its
own true level, as the period of probation is over. deterioration. Man would then have been unable to reach the heights of grandeur
which are now open to him, or, if he goes wrong, to return through the door of
repentance and mercy, and still pursue his path of ascent. But it was Allah's Plan
60."Did I not enjoin(4006) on you, O ye Children of to give man all these privileges, and man must shoulder all the responsibilities that
Adam, that ye should not worship Satan; for that he go with them.
was to you an enemy avowed?-
68. If We grant long life to any, We cause him to be
4006 Secondly, there is a gentle reproach to the wrongdoers, more in sorrow than
in anger. They are addressed as "children of Adam", to emphasise two facts, (1) reversed in nature:(4014) Will they not then
that they have disgraced their ancestry, for Adam after his Fall repented and was understand?
forgiven, and the high Destiny of mankind has been the prize open to all his
4014 This connects on with the last verse. Everything is possible with Allah. If you
descendants, and (2) that Allah Most Merciful has throughout the ages continued
doubt how man can be transformed from his present nature, contemplate the
to warn mankind against the snares laid by Satan, the avowed enemy of man; and
transformations he already undergoes in his present nature at different ages. As a
that Allah's Grace was ever on the watch to help all to freedom from those snares.
child, his powers of mind and body are still undeveloped. As he grows, they grow,
and certain moral qualities, such as courage, daring, the will to conquer, unfold
61. "And that ye should(4007) worship Me, (for that) themselves. In extreme old age these are again obscured, and a second childhood
this was the Straight Way? supervenes. The back of the man who walked proudly straight and erect is now
bent. If the transformations take place even in his present nature and constitution,
4007 Thirdly, besides the negative warning, a positive Way was shown to them-the how much easier was it for Allah to cast him in an immobile mould? But Allah
Straight Way , the Ways of those who receive Allah's Grace and attain to Bliss, the granted him instead the high possibilities and responsibilities referred to in the last
Rope which would save them from shipwreck, the Shield which would save them note.
from assault, the key to the door of proximity to Allah.
69. We have not instructed the (Prophet) in
62. "Buthe did lead astray a great multitude of you. Did
Poetry,(4015) nor is it meet for him: this is no less
ye not, then, understand?(4008) than a Message and a Qurán making things clear:
4008 Fourthly, it is pointed out that they were given Understanding ( 'aql), so that
4015 Cf. 26:224 and n. 3237. Here "Poetry" is used as connoting fairy tales,
by their own faculties they could have judged their own best interests, and yet they
imaginary descriptions, things futile, false, or obscure, such as decadent Poetry is,
betrayed or misused those faculties, and deliberately threw away their chance! And
whereas the Qur'an is a practical guide, true and clear.
not only a few, but so many! They went gregariously to ruin in spite of the
individual care which their Lord and Cherisher bestowed on them!
70. That it may give admonition to any (who are)
63. "This is the Hell(4009) of which ye were (repeatedly) alive,(4016) and that the charge(4017) may be
warned! proved against those who reject (Truth).
4009 Fifthly, the naked fact is now placed before them-the Hell-the state of 4016 "Alive", both in English and Arabic, means not only "having physical life", but
damnation, which they could so easily have avoided! having all the active qualities which we associate with life. In religious language,
those who are not responsive to the realities of the spiritual world are no better
than those who are dead. The Message of Allah penetrates the hearts of those
64."Embrace ye the (Fire)(4010) this Day, for that ye who are alive in the spiritual sense.
(persistently) rejected (Truth)."
4017 Cf. 28:63. If people reject Truth and Faith after they have been admonished
4010 As they deliberately and persistently rejected all teaching, guidance, and and warned, the charge against them, of willful rebellion, is proved. They cannot
warnings, they are now told to experience the Fire of Punishment, for it is but the then plead either ignorance or inadvertence.
consequence of their own acts.
308
71. See they not that it is We Who have created for them 78. And he makes comparisons(4024) for Us, and forgets
- among the things which Our hands have fashioned - his own (origin and) Creation: He says, "Who can give
cattle, which are under(4018) their dominion?- life to (dry) bones and decomposed ones (at that)?"
4018 If they are blind to other Signs of Allah, they can at least see the simple 4024 That is, man thinks that Allah is like His creatures, who at best have very
homely things of life in which they receive so many benefits from Allah's mercy. limited powers, or man draws idle parallels like that mentioned at the end of this
How is it that wild animals can be domesticated, and in domestication can be so verse. 'Who can give life to dry bones, and decomposed ones at that?' Man
useful to man? Man can use them for riding or for draught; he can use their flesh certainly cannot, and no power in nature can do that. But why compare the
for food and drink their milk; he can use their hair or wool. Cf. 16:66, 80; and powers and capacities of Allah's creatures with the powers and capacities of the
23:21-22. Creator? The first creation-out of nothing-is far more difficult for us to imagine
than a second or subsequent process for which there is already a basis. And Allah
72.And that We have subjected them to their (use)? of has power over all things.
them some do carry them and some they eat:
79. Say, "He will give them life Who created them for the
73. And they have (other) profits(4019) from them first time!(4025) for He is Well-versed in every kind of
(besides), and they get (milk) to drink. Will they not creation!-
then be grateful?(4020) 4025 Allah's creative artistry is evident in every phase of nature, and it works every
minute or second. The more man understands himself and the things within his
4019 Such as skins for leather, furs for warmth, sheep's wool or camel's hair for reach, the more he realises this. How foolish, then, for anyone to set imaginary
blankets or textiles, musk for perfume, and so on.
limits to Allah's power? There are more ways of creation than are dreamt of in
4020 The whole argument turns on this. 'Our teaching is for your own benefit. man's imagination.
We confer all these blessings on you, and yet you turn away from the Giver of all,
and run after your own vain imagination!' 80."The same Who produces for you fire out of(4026)
the green tree, when behold! ye kindle therewith
74.Yet they take (for worship) gods other than Allah, (your own fires)!
(hoping) that they might be helped!
4026 Even older and more primitive than the method of striking fire against steel
and flint is the method of using twigs of trees for the purpose. In the E.B., 14th
75. They have not the power to help them: but they will edition, 9:262, will be found a picture of British Guyana boys making a fire by
be brought up (before Our Judgment-seat) as a troop rotating a stick in a round hole in a piece of wood lying on the ground. The Arab
(to be condemned).(4021) methord was to use a woodden instument called the Zinad. It consisted of two
pieces to be rubbed together. The upper was called the 'Ajar or Zand, and the
4021 There is some difference of opinion among Commentators as to the exact lower the Markh. The Markh is a twig from a kind of spreading tree, the
meaning to be attached to this clause. As I understand it, the meaning seems to be Cynanchuin viminale, of which the branches are bare, without leaves or thorns.
this. Man is apt to forget or turn away from the true God, the source of all the When they are tangled together, and a wind blows, they get ignited and strike fire
good which he enjoys, and to go after imaginary powers in the shape of gods; (Lane's Arabic Lexicon). In modern Arabic Zand is by analogy applied to the flint
heroes, men, or abstract things like Science or Nature or Philosophy, or piece used for striking fire with steel.
superstitious things like Magic, or Good Fortune or Ill-Fortune, or embodiments
of his own selfish desires. He thinks that they might help him in this Life or in the
Hereafter (if he believes in a Hereafter). But they cannot help him: on the
81. "Is not He Who created the heavens and the earth
contrary all things that are false will be brought up and condemned before Allah's able to create the like(4027) thereof?" - Yea, indeed!
Judgement Seat, and the worshippers of the Falsehoods will also be treated as a for He is the Creator Supreme, of skill and knowledge
troop favouring the Falsehoods and therefore worthy of condemnation. The (infinite)!
Falsehoods, therefore, instead of helping them, will contribute to their
condemnation. 4027 Cf. 79:27. Which is the more difficult to create-man, or the heavens and the
earth, with all creatures? Allah created the heavens and the earth, with all
76.Let not their speech, then,(4022) grieve thee. Verily creatures, and He can create worlds and worlds like these ininfinity. To him it is
small matter to raise you up for the Hereafter!
We know what they hide as well as what they
disclose. 82. Verily, when He intends(4028) a thing, His Command
4022 If men are so foolish as to reject Allah, let not the men of Allah grieve over is, "be", and it is!
it. They should do their duty, and leave the rest to Allah. Allah knows all the open
and secret motives that sway the wicked and His Plan must ultimately prevail, 4028 And His creation is not dependent on time, on instruments or means, or any
however much appearances may be against it at any given time. conditions whatsoever. Existence waits on His Will, or Plan, or Intention. The
moment He wills a thing, it becomes His Word or Command, and the thing
forthwith comes into existence. Cf. 2:177; 16:40 , n. 2066; etc.
77. Doth not man see that it is We Who created him from
sperm?(4023) yet behold! he (stands forth) as an 83. So glory to Him in Whose hands is the dominion of all
open adversary! things: and to Him will ye(4029) be all brought back.
4023 Man's disobedience and folly are all the more surprising, seeing that-apart 4029 All things were created by Allah; are maintained by Him; and will go back to
from Allah's greatness and mercy-man is himself such a puny creature, created out Him. But the point of special interest to man is that man will also be brought back
of something that is less than a drop in the vast ocean of Existence . Yet man has to Allah and is answerable to Him, and to Him alone. This Message is the core of
the hardihood to stand out and dispute with his Maker, and institute Revelation; it explains the meaning of the Hereafter; and it fitly closes a Surah
specially connected with the name (Ya Sin) of the Prophet.
idle comparisons as in the next verse!
309
37. Al Saffat (Those Ranged in Ranks)

In the name of Allah, Most 6. We have indeed decked the lower heaven(4035) with
Gracious, Most Merciful. beauty (in) the stars,-(4036)
4035 Cf. 67:3-5.
4036 'Stars' may be taken here in the popular sense, as referring to fixed stars,
1. By(4030) those who range themselves in planets, comets, shooting stars, etc. On a clear night the beauty of the starry
ranks,(4031) heavens is proverbial. Here they are meant to illustrate two points: (1) their
marvellous beauty and their groupings and motions (apparent or real) manifest
4030 At a later stage, we shall study the general meaning of the adjurations in the and typify the Design and Harmony of the One true Creator: and (2) the power
Qur'an indicated by the particle wa. See App. XI, p. 1694. Here we may note that and glory behind them typify that there is a guard against the assaults of Evil (see
the last Surah (Ya Sin) practically began with the adjuration "by the Qur'an, full of verse 7 below).
wisdom", emphasising the fact that Revelation was the evidence by which we could
learn the highest wisdom of the spiritual world. Here our attention is called in
three verses or clauses, to three definite attitudes which illustrate the triumph of
7. (For beauty) and for guard(4037) against all obstinate
Good and the frustration of Evil. See the notes following. rebellious evil spirits,
4031 Two questions arise: (1) are the doers of the three things noted in verses 1-3 4037 Verses 7-11 seem to refer to shooting stars- Cf. 15:17 -18, and notes 1951-
the same persons, whose actions or qualities are differently described, or are they 53. The heavens typify not only beauty but power. The Good in Allah's world is
three distinct sets of persons? (2) in either case, who are they? As to (1) the most guarded and protected against every assault of Evil. The Evil is not part of the
authoritative view is that the three clauses describe the same set of persons in heavenly system: it is a thing in outlawry, merely a self-willed rebellion-"cast away
different aspects. As to (2) some take them to refer to angels, and others on every side, repulsed under a perpetual penalty" (verses 8-9).
understand by them the good men, the men of God, who strive and range
themselves in Allah's service. The words are perfectly general, and I interpret 8. (So) they should not strain their ears in the direction
them to refer to both classes. The feminine form is grammatically used in Arabic of the Exalted Assembly(4038) but be cast away from
idiom for the indefinite plural. In 37:165 below, the word saffun is used in the
definite plural, and seems to be spoken by these beings, angels or men of God or every side,
both, according to how we interpret this verse. 4038 We can form a mental picture of the Court of the Most High, in the highest
heaven, conforming to the highest idea we can form of goodness, beauty, purity,
2. And so are strong in repelling (evil),(4032) and grandeur. The Exalted Assembly of angels is given some knowledge of the
Plan and Will of Allah. Evil is altogether foreign to such an atmosphere, but is
4032 The three acts in verses 1-3 are consecutive, as shown by the particle fa. I actuated by feelings of jealousy and curiosity. It tries to approach by stealth and
understand them to mean that angels and good men (1) are ever ready to range overhear something from the august Assembly. It is repulsed and pursued by a
themselves in ranks in the service of Allah and work in perfect discipline and flaming fire, of which we can form some idea in our physical world by the piercing
accord at all times; (2) that they check and frustrate evil wherever they find it and trail of a shooting star.
they are strengthened in doing so by their discipline and their ranging themselves
in ranks; and (3) that this service furthers the Kingdom of Allah and proclaims His
Message and His glory to all creation.
9. Repulsed, for they are under a perpetual penalty,
3. And thus proclaim the Message (of Allah.! 10. Except such as snatch away something by stealth,
and they are pursued by a flaming(4039) fire, of
4. Verily, verily, your Allah is one!-(4033) piercing brightness.
4033 That divine Message is summed up in the gospel of Divine Unity, on which 4039 See last note and Cf. 15:18 and notes 1953-54.
the greatest emphasis is laid: "verily, verily your God is One". It is a fact intimately
connected with our own life and destiny.' Your Lord is one Who cares for you 11. Just ask their(4040) opinion: are they the more
and cherishes you; you are dear to Him. And He is One. it is only He that you difficult to create, or the (other) beings We have
have to look to, the source of all goodness, love, and power. You are not the sport
created? Them have We created out of a sticky
of many contending, forces or blind chances. There is complete harmony and
unity in heaven and you have to put yourselves into unison with it-by discipline in clay!(4041)
ranks, by unity of plan and purpose in repelling evil, and by concerted action in 4040 Their, "they" are the doubters, the evil ones, the deniers of Allah's grace and
promoting the Kingdom of God.' Here is the mystery of the manifold variety of mercy, who laugh at Revelation and disbelieve in a Hereafter. Are they more
creation pointing to the absolute Unity of the Creator. important or more difficult to create than the wonderful variety of beings in Allah's
spacious Creation? Do they forget their own lowly state, as having been created
5. Lord of the heavens and of the earth and all between from muddy clay?
them, and Lord of every point at the rising of the
4041 Cf. 6:2; 7:12 ; 32:7; etc.
sun!(4034)
4034 Allah is the Lord of everything that exists-'the heavens and the earth, and all 12. Truly dost thou marvel,(4042) while they ridicule,
between them'. He is the Lord of the Maskariq-of every point at the rising of the
sun. As the Commentators tell us, there are in the solar year only two equinoctial 4042 It is indeed strange that unregenerate man should forget, on the one hand,
days, when the sun rises due east: on every other the sun rises at a shifting point his lowly origin, and on the other hand, his high Destiny, as conferred upon him
either north or south of due east. In 7:137 we have mashariq al ardi wa by the grace and mercy of Allah. The indictment of him here comprises four
magharibaha, where the plural of the words for East and West is negligible, as the counts: (1) they ridicule the teaching of Truth; (2) instead of profiting by
conjunction of the two embraces all points. The same may be said of 70:40, where admonition, they pay no heed; (3) when Allah's Signs are brought home to them,
Allah is called "Lord of all points in the East and the West". If we are speaking of they ridicule them as much as they ridiculed the teaching of Truth: and (4) when
longitudes, they may embrace all latitudes. In 55:17 Allah is called "Lord of the they have to acknowledge incontestable facts, they give them false names like
two Easts and the two Wests", referring to the extreme points in either case. A "sorcery", which imply fraud or something which has no relation to their life,
cursory reader may ask, why is only the East referred to here? The reply is that it although the facts touch the inner springs of their life intimately (Cf. 46:7).
is not so much the East as the rising of the sun, on which stress is laid. The Arabic
mashriq or mashariq is close enough to the root word sharaqa, to suggest, not so 13. And, when they are admonished, pay no heed,-
much the East as the rising of the sun, especially when the plural form is used.
The glorious sun rises from different points, as seen by us, but it illuminates the
whole heaven and earth. It is an emblem of Unity.
14. And, when they see a Sign, turn it to mockery,
15. And say, "This is nothing but evident sorcery!
310
hand" is the hand of power and authority. Instead of using it for righteous
16."What! when we die, and become dust and bones, purposes, they used it for evil,-selfishly for their own advantage, and mischievously
shall we (then) be raised up (again) for the degradation of others ( Cf. 37:93).
17. "And also our fathers(4043) of old?" 29. They will reply: "Nay, ye yourselves had no
4043 Although the Hereafter, and the spiritual life of which it is a corollary, are Faith!(4053)
the most solid facts in our intelligent existence, materialists deny them. They 4053 But the fact that others mislead, or that evil example is before us, does not
cannot believe that they could have any existence beyond the grave-still less their justify us in falling from right conduct. Faith should save us from the fall. But if we
ancestors who died ages and ages ago: how could they ever come to life again? have ourselves no Faith-in righteousness, or a future life, or the reality of Allah's
Law, how can we blame others? The misleaders can well say, 'You will be judged
18.Say thou: "Yea, and ye shall then be humiliated (on according to your misdeeds!" The responsibility is personal, and cannot be shifted
account of your evil)."(4044) on the other. The others may get a double punishment,—for their own evil, and
for misleading their weaker brethren. But the weaker brethren cannot go free
4044 They are assured that the future life is a solid fact, but that it will be in very from responsibility of their own deeds; for evil means a personal rebellion against
different conditions from those they know now. All their present arrogance will Allah, if we believe in a personal God. Evil has no authority over us, except
have been humbled in the dust. There will be another plane, in which souls will insofar as we deliberately choose it.
have experiences quite different from those in their probationary life here. In that
life the virtues they lacked will count, and the arrogance they hugged will be
brought low ( Cf. 40:60).
30."Nor had we any authority over you. Nay, it was ye
who were a people in obstinate rebellion!
19.Then it will be a single (compelling) cry;(4045) and
31. "So now has been proved true,(4054) against us, the
behold, they will begin to see!(4046)
word of our Lord that we shall indeed (have to) taste
4045 Cf. 36:29, 49, and 53. (the punishment of our sins).
4046 Their spiritual blindness will then leave them. But they will be surprised at 4054 Allah's decree of justice requires that every soul should taste the
the suddenness of their disillusion. consequences of its own sins, and that decree must be fulfilled. No excuses can
serve. It is only Allah's mercy that can save.
20.They will say, "Ah! Woe to us! This is the Day of
Judgment!" 32. "We led you astray: for truly(4055) we were
ourselves astray."
21.(A voice will say,) "This is the Day(4047) of Sorting
4055 Further, the misleaders can well urge against those who reproach them for
Out, whose truth ye (once) denied!" misleading them: "How could you expect anything better from us? You were
warned by Allah's Message that we were astray."
4047 The Day of Judgement is the day of sorting out. Cf. 36:59. Good and evil
will finally be separated, unlike the apparently inexplicable conditions in the
present probationary life, when they seem to be mixed together (see also n. 4718). 33. Truly, that Day, they will (all) share in the Penalty.
22. "Bring ye up", it shall be said, "The wrong-doers and 34. Verily that is how We shall deal with Sinners.
their wives,(4048) and the things they worshipped-
35.For they, when they were told that there is no god
4048 That is, if their wives were also wrongdoers. They are separately mentioned,
because the Arabic phrase for "wrongdoers" is of the masculine gender. All the
except Allah, would puff themselves up with
associates in wrongdoing will be marshalled together. There will be personal Pride,(4056)
responsibility: neither husband nor wife can lay the blame on the other.
4056 Selfish arrogance was the seed of sin and rebellion: 2:34 (of Satan): 28:39 (of
Pharaoh); etc. It is that kind of arrogance which prevents man from mending his
23. "Besides Allah, and lead them to the Way to the life and conduct. When he speaks of ancestral ways, or public opinion, or national
(Fierce) Fire! honour, he is usually thinking of himself or of a small clique which thrives on
injustice. The recognition of Allah, the one true God, as the only standard of life
24. "But stop them,(4049) for they must be asked: and conduct, the Eternal Reality, cuts out Self, and is therefore disagreeable to
Sin. If false gods are imagined, who themselves would have weaknesses that fit in
4049 The scene here is after judgement. As, in an earthly tribunal, the prisoner or with sin, they give countenance to evils, and it becomes difficult to give them up,
his advocate is asked why sentence should not be pronounced upon him, so here unless Allah's grace comes to our assistance. (R).
those who are proved to have been guilty of wrong are allowed to consider if
anything or anyone can help them. Then comes the exposure of the misleaders. 36.And say: "What! shall we give up our gods for the
sake of a Poet possessed?"(4057)
25. "´What is the matter with you that ye help not each
4057 Possessed of an evil spirit, or mad. Such was the charge which the
other?´"(4050) Unbelievers sometimes levelled at the Prophet in the early stages of his preaching.
4050 Obviously no one can stand and intercede, for it is a question of personal
responsibility for each soul. No one can help another. 37. Nay! he has come with the (very) Truth, and he
confirms (the Message of) the messengers (before
26. Nay, but that day they shall submit (to him).(4058)
Judgment);(4051)
4058 The message of Islam, so far from being "mad" or in any way peculiar, is
4051 All the previous arrogance of this life will be gone, but they will face each eminently conformable to reason and the true facts of nature as created by Allah.
other, and those who were given a false lead, as in the story of Pharaoh (Cf. It is the Truth in the purest sense of the term, and confirms the Message of all
20:79), will question their misleaders as in the following verses. true Messengers that ever lived.
27.And they will turn to one another, and question one 38. Ye shall indeed taste of the Grievous Penalty;-
another.
39.But it will be no more than the retribution(4059) of
28. They will say: "It was ye who used to come to us (the Evil) that ye have wrought;-
from the right hand (of power and authority)!"(4052) 4059 Justice demands that those who sow evil should reap the fruit, but the
4052 This is the mutual recrimination of the sinners-those who sinned, against punishment is due to their own conduct and not to anything external to
those whose instigation or evil example led them into sin. The misleaders in the themselves.
life here below often used their power and influence to spread evil. The "right
311
40. But the sincere (and devoted) Servants of Allah,- 53. "´When we die and become dust and bones, shall we
indeed receive rewards and punishments?´"
41. For them is a Sustenance(4060) determined,(4061)
4060 Cf. 7:50 . Sustenance, metaphorical sense, correlated with the Fruits
54. (A voice) said: "Would ye like to look down?"
mentioned below: see next verse.
55. He looked down and saw him in the midst of the
4061 Determined: Ma'lum: the reward of the Blessed will not be a chance or a Fire.(4068)
fleeting thing. It will follow a firm Decree of Allah, on principles that can be
known and understood. 4068 He is allowed a peep into the state which he so narrowly escaped by the
grace of Allah.
42. Fruits (Delights);(4062) and they (shall enjoy)
honour and dignity, 56.He said: "By Allah. thou wast little short of bringing
me to perdition!
4062 Fruits: Cf. 36:57, and n. 4003. The spiritual Delights are figured forth from
parallel experiences in our present life, and follow an ascending order: Food and
Fruits; Gardens of Bliss, (with all their charm, design, greenery, birds' songs,
57."Had it not been for the Grace of my Lord,(4069) I
fountains, etc.); the Home of Happiness and Dignity, with congenial company should certainly have been among those brought
seated on Thrones; Delicious Drinks from crystal Springs, for social pleasure; and (there)!
the society of Companions of the opposite sex, with beauty and charm but none of
the grossness too often incidental to such companionship in this life. 4069 And he gratefully acknowledges his shortcomings: "I should have been a
sinner just like this, but for the grace of Allah!" He sees that if he had erred it
would have been no excuse to plead the other man's example. He had Faith and
43. In Gardens of Felicity, was saved, to walk in the path of righteousness.
44. Facing each other on Thrones (of Dignity): 58. "Is it (the case) that we shall not die,
45. Round will be passed to them a Cup from a clear- 59."Except our first death, and that we(4070) shall not
flowing fountain, be punished?"
46. Crystal-white, of a taste delicious to those who drink 4070 After he realises the great danger from which he narrowly escaped, his joy is
(thereof), so great that he can hardly believe it! Is the danger altogether past now? Are the
portals of death closed forever? Is he safe now from the temptations which will
bring him to ruin and punishment? (Cf, 44:56)
47. Free from headiness;(4063) nor will they suffer
intoxication therefrom. 60. Verily this is the supreme achievement!(4071)
4063 The passing round of the social cup, as in the case of odier pleasures, is
4071 The answer is: Yes. "Beyond the flight of Time, Beyond the realm of Death.
without any of the drawbacks and evil accompaniments of the pleasures of this
There surely is some blessed clime, Where Life is not a breath!" In the words of
world, which are taken as types. In drink there is no intoxication: in fruit there is
Longfellow this was an aspiration on this earth. In the Hereafter it is a realisation!
no satiety. Cf. Dante: "The bread of Angels upon which One liveth here and grows
Some interpret verses 60-62 as a continuation of the speech of the man in heaven.
not sated Sby it." (Paradiso, Canto II., Longfellow's translation.)
The meaning would in that case be the same.
48.And besides them will be chaste women, restraining 61. For the like of this let all strive, who wish to strive.
their glances, with big eyes(4064) (of wonder and
beauty). 62. Is that the better entertainment or the Tree of
4064 In the emblem used here, again, the pure type of chaste womanhood is Zaqqum?(4072)
figured. They are chaste, not bold with their glances: but their eyes are big with
wonder and beauty, prefiguring grace, innocence, and a refined capacity of 4072 Cf. 17:60, n. 2250. This bitter tree of Hell is a symbol of the contrast with
appreciation and admiration. the beautiful Garden of heaven with its delicious fruits.
49. As if they were(4065) (delicate) eggs closely 63.For We have truly made it (as) a trial(4073) for the
guarded. wrong-doers.
4065 This is usually understood to refer to the delicate complexion of a beautiful 4073 Cf. 44:43-46.This dreadful bitter Tree of Hell is truly a trial to the
woman, which is compared to the transparent shell of eggs in the nest, closely wrongdoers. (1) It grows at the bottom of Hell; (2) even its fruit-stalks, which
guarded by the mother-bird; the shell is warm and free from stain. In 55:58 the should have been tender, are like the heads of devils; (3) its produce is eaten
voraciously; (4) on top of it is a boiling mixture to cut up their entrails (see next
phrase used is "like rubies and coral", referring to the red or pink of a beautiful
complexion. note); and (5) every time they complete this round of orgies they return to the
same game. A truly lurid picture, but more lurid in reality are the stages in spiritual
Evil. (1) It takes its rise in the lowest depths of corrupted human nature; (2) its
50. Thenthey will turn to one another and question one tenderest affections are degraded to envy and hate: (3) the appetite for Evil grows
another.(4066) with what it feeds on; (4) its "cures" serve but to aggravate the disease; and (5) the
chain of evil is unending; one round is followed by another in interminable
4066 Cf. above, 37:27, where the same phrase is used in the reverse conditions. In succession.
each case there is a going back to the earlier memories or experiences of this life.
64. For it is a tree that springs out of the bottom of Hell-
51. One of them will start the talk and say: "I had an
Fire:
intimate companion (on the earth),(4067)
4067 This companion was a sceptic, who laughed at Religion and a Hereafter. 65.The shoots of its fruit-stalks are like the heads of
How the tables are now turned! The devout man backed up his Faith with a good devils:
life and is now in Bliss: the other was a cynic and made a mess of his life, and is
now burning in the Fire.(R) 66. Truly they will eat thereof(4074) and fill their bellies
therewith.
52."Who used to say, ´what! art thou amongst those
who bear witness to the Truth (of the Message)? 4074 The parable of fruits and drinks in the contrasted fortunes of the Good and
the Evil is further
312
4084 The story of the Flood is found in some form or other among all nations,
67. Then on top of that they will be given a mixture made and not only among those who follow the Mosaic tradition. In Greek tradition the
of boiling water. hero of the flood is Deukalion, with his wife Pyrrha; in Hindu tradition
(Shatapatha Brahmana and Mahabharata) it is the sage Manuand the Fish. The
68. Then shall their return(4075) be to the (Blazing) Chinese tradition of a great Flood is recorded in Shu-King. Among American
Indians the tradition was common to many tribes.
Fire.
4075 When they eat of the zaqqum in the lowest depths of hell, they are 80. Thus indeed do we reward those who do right.
apparently brought up to drink of the mixture as a further punishment, after which
they go back to repeat the round.
81. For he was one of our believing Servants.
69. Truly they found their fathers on the wrong Path; 82. Then the rest we overwhelmed in the Flood.
70. So they (too) were rushed(4076) down on their
83.Verily among those who followed his Way was
footsteps!
Abraham.(4085)
4076 A grim reproach. You found your fathers doing wrong; and you must rush
4085 The main story will be found in 21:51-73; but the episode about his
headlong in their footsteps to perdition!'
readiness and that of his son to submit to the most extreme form of self-sacrifice
under trial (in verses 102-107 below) is told here for the first time, as this Surah
71.And truly before them, many of the ancients went deals with the theme, "Not my will, but Thine be done!" In "followed his way", the
astray;- pronoun "his" refers to Noah, "he", of verse 81 above.
72. But We sent aforetime,(4077) among them, 84. Behold! he approached his Lord with a sound
(messengers) to admonish them;- heart.(4086)
4077 It is human to err. The error is forgiven if there is repentance and 4086 "A sound heart"; qalb salim: a heart that is pure, and unaffected by the
4086
amendment. The point is that Allah in His mercy at all times in history sent diseases that afflict others, As the heart in Arabic is taken to be not only the seat of
messengers and teachers to give His Message, and men deliberately rejected that feelings and affections, but also of intelligence and resulting action, it implies the
Message. whole character. Cf. Abraham's title of Hanif (the True); 2:135 and n. 134. Cf.
also 26:89: "only he will prosper who brings to Allah a sound heart."
73. Then see what was the end of those who(4078) were
admonished (but heeded not),- 85. Behold! he said to his father and to his people, "What
is that which ye worship?
4078 It is on the reception or rejection of Allah's teachings and guidance that
judgement will come. In this world itself, see what is the teaching of history.
Unrighteousness and wrongdoing never prosper in the long run.
86."Is it a falsehood- gods other than Allah. that ye
desire?(4087)
74.Except the sincere (and devoted)(4079) Servants of 4087 False worship—worship of idols or stars or symbols, or Mammon or Self-is
Allah. due either to false and degrading conceptions of Allah, or to a sort of make-
believe, where practice is inconsistent with knowledge or ignores the inner
4079 But there is always a band of sincere and devoted men who serve Allah, and promptings of Conscience. Abraham's challenge to his people is: 'Are you fools or
the highest spiritual life is open to them (Cf. 37:160). hypocrites?'
Note that this verse occurs at 37:40 above, where the argument of the difference
between the fates of the righteous and the unrighteous was begun. Here it is 87."Then what is your idea about the Lord of the
rounded off with the same phrase, and now we proceed to take illustrations from Worlds?"(4088)
the early Prophets.
4088 'Do you not realise that the real Creator is One-above all the forms and
superstitions that you associate with Him?'
75. (In the days of old), Noah cried to Us,(4080) and We
are the best to hear prayer. 88. Then did he cast a glance at the Stars.
4080 Cf. 21:76-77. The story of Noah occurs in many places; here the point is that
when men gird themselves against evil, Allah protects them, and Evil cannot 89. And he said, "I am indeed sick (at heart)!"(4089)
triumph against Allah's Plan.
4089 The grief was really preying on his mind and soul, that he should be
76. AndWe delivered him and his people from the Great associated with such falsehoods. His father himself was among the chief
supporters of such falsehoods, and his people were given up wholly to them. He
Calamity,(4081) could not possibly share in their mummeries, and they left him in disgust. Then
4081 The Deluge, the Flood of Noah. The main story will be found in 11:25 -48. he made his practical protest in the manner narrated in 21:56 -64.
77. And made his progeny to endure (on this 90. So they turned away from him, and departed.
earth);(4082)
91.Then did he turn to their gods and said, "will ye not
4082 Noah's posterity survived the Rood in the Ark , while the rest perished. eat (of the offerings before you)?...
78. And We left (this blessing) for him among 92. "What is the matter with you that ye speak not
generations(4083) to come in later times: (intelligently)?"
4083 His name is remembered forever, commencing a new era in religious
history. Note that the words in verses 78-81, with slight modifications, form a sort 93.Then did he turn upon them, striking (them)(4090)
of refrain to the following paragraphs about Abraham, Moses, and Elias, but not with the right hand.(4091)
about Lot and Jonah. Lot was a nephew of Abraham, and may be supposed to
belong to the story of Abraham. Jonah's career nearly ended in a tragedy for 4090 See the reference in the last note.
himself, and his people got a further lease of power "for a time" (37:148). And
4091 With the right hand: as the right hand is the hand of power, the phrase
both Lot and Jonah belong to a limited local tradition.
means that he struck them with might and main and broke them (Cf. 37:28).
79. "Peace and salutation to Noah among the
94. Then came (the worshippers) with hurried steps, and
nations!"(4084)
faced (him).
313
consented, and offered to stand true to his promise if his self-sacrifice was really
95. He said: "Worship ye that which ye have (yourselves) required. The whole thing is symbolical. Allah does not require the flesh and
carved?(4092) blood of animals ( 22:37 ), much less of human beings. But he does require the
giving of our whole being to Allah, the symbol of which is that we should give up
4092 His action was a challenge, and he drives home the challenge now with something very dear to us, if Duty requires that sacrifice, (R).
argument. 'Do you worship your own handiwork? Surely worship is due to Him
Who made you and made possible your handiwork!' 4101 Our version may be compared with the Jewish-Christian version of the
present Old Testament. The Jewish tradition, in order to glorify the younger
96. "But Allah has created you and your handwork!" branch of the family, descended from Isaac, ancestor of the Jews, as against the
elder branch, descended from Isma'il, ancestor of the Arabs, refers this sacrifice to
Isaac (Gen. 22:1-18). Now Isaac was born when Abraham was 100 years old (Gen.
97. They said, "Build him a furnace, and throw
21:5), while Isma'il was born to Abraham when Abraham was 86 years old (Gen.
him(4093) into the blazing fire!" 16:16). Isma'il was therefore 14 years older than Isaac. During his first 14 years
Isma'il was the only son of Abraham; at no time was Isaac the only son of
4093 The argument of Abraham was so sound that it could not be met by
Abraham. Yet, in speaking of the sacrifice, the Old Testament says (Gen. 22:2):
argument. In such cases Evil resorts to violence, or secret plotting. Here there was
'And He said, Take now thy son, thine only son Issac, whom thou lovest, and get
both violence and secret plotting. The violence consisted in throwing him into a
thee into the land of Moriah : and offer him there for a burnt offering..." This slip
blazing Furnace. But by the mercy of Allah the fire did not harm him (21:69), and
shows at any rate which was the older version, and how it was overlaid, like the
so they resorted to plotting. But the plotting, as the next verse (37:98) shows, was a
present Jewish records, in the interests of a tribal religion. The " land of Moriah "
boomerang that recoiled on their own heads.
is not clear: it was three days journey from Abraham's place (Gen. 22:4). There is
less warrant for identifying it with the hill of Moriah on which Jerusalem was
98.(This failing), they then sought a stratagem against afterwards built than with the hill of Marwah which is identified with the Arab
him,(4094) but We made them the ones most tradition about Isma'il.
humiliated!
104. We called out to him,(4102) "O Abraham!
4094 Cf. 21:71. Their plot against the righteous Abraham failed. Abraham
migrated from the country (Chaldea, Babylon , and Assyria) and prospered in 4102 In the Biblical version Isaac's consent is not taken: in fact Isaac asks, 'where
Syria and Palestine . It was his persecutors that suffered humiliation. is the lamb for sacrifice?' and is told that 'God would provide it'. It is a complete
human sacrifice like those to Moloch. In our version it is as much a sacrifice by
99.He said: "I will go to my Lord! He will surely guide the will of Isma'il as by that of Abraham. And in any case it is symbolic: "this was
obviously a trial"; "thou hast already fulfilled thy vision": etc.
me!(4095)
4095 This was the Hijrah of Abraham. He left his people and his land, because 105. "Thou hast already fulfilled the vision!" - thus
the Truth was dearer to him than the ancestral falsehoods of his people. He indeed do We reward those who do right.
trusted himself to Allah, and under Allah's guidance he laid the foundations of
great peoples. See n. 2725 to 21:69.
106. For this was obviously a trial-
100. "O my Lord! Grant me a righteous (son)!" 107. And We ransomed him with a momentous
101.So We gave him the good news(4096) of a boy sacrifice:(4103)
ready to suffer and forbear.(4097) 4103 The adjective qualifying "sacrifice" here, 'azim, (great, momentous) may be
understood both in a literal and a figurative sense. In a literal sense it implies that
4096 This was in the fertile land of Syria and Palestine . The boy thus born was, a fine sheep or ram was substituted symbolically. The figurative sense is even
according to Muslim tradition, the first-born son of Abraham, viz., IsmaTl. The more important. It was indeed a great and momentous occasion, when two men,
name itself is from the root Sami'a, to hear, because Allah had heard Abraham's with concerted will, "ranged themselves in the ranks" of those to whom self-
prayer (verse 100). Abraham's age when IsmaTl was born was 86 (Gen. 16:16). sacrifice in the service of Allah was the supreme thing in life. In this sense, said
(R). Jesus, "he that loseth his life for my sake shall find it", (Matt. 10:39 ). (R).
4097 The boy's character was to be Halim, which I have translated "ready to suffer
and forbear". This title is also applied to Abraham (in 9:114 and 11:75). It refers 108.And We left (this blessing)(4104) for him among
to the patient way in which both father and son cheerfully offered to suffer any generations (to come) in later times:
self-sacrifice in order to obey the Command of Allah. See next verse.
4104 Cf. above, 37:78-81 and n. 4083, also 43:28.
102. Then, when (the son) reached (the age of) (serious)
work with him, he said: "O my son! I see in 109. "Peace and salutation to Abraham!"
vision(4098) that I offer thee in sacrifice:(4099) Now
see what is thy view!" (The son) said: "O my father!
110. Thus indeed do We reward those who do right.
Do as thou art commanded: thou will find me, if Allah
so wills one practising Patience and Constancy!"
111. For he was one of our believing Servants.
4098 Where did this vision occur? The Muslim view is that it was in or near 112. And We gave him(4105) the good news of Isaac - a
Makkah. Some would identify it with the valley of Mina, six miles north of prophet,- one of the Righteous.
Makkah, where a commemoration sacrifice is annually celebrated as a rite of the
Hajj on the tenth of Dhu alHijjah, the 'Id of Sacrifice, in memory of this Sacrifice 4105 Isaac was Abraham's second son, born of Sarah, when Abraham was 100
of Abraham and IsmaTl (see n. 217 to 2:197). Others say that the original place of years of age. See n. 4101. He was also blessed and became the ancestor of the
sacrifice was near the hill of Marwah (the companion hill to Safa, 2:158), which is Jewish people. See next note.
associated with the infancy of Ismail.
4099 At what stage in Abraham's history did this occur? See n. 2725 to 21:69. It 113. We blessed him and Isaac: but of their progeny are
was obviously after his arrival in the land of Cannan and after IsmaTl had grown (some) that do right, and (some) that
up to years of discretion. Was it before or after the building of the Kab'ah (2:127)? obviously(4106) do wrong, to their own souls.
There are no data on which this question can be answered. But we may suppose it
was before that event, and that event may itself have been commemorative. 4106 So long as the Children of Israel upheld the righteous banner of Allah, they
enjoyed Allah's blessing and their history is a portion of sacred history. When they
103.So when they had both(4100) submitted their wills fell from grace, they did not stop Allah's Plan: they injured their own souls.
(to Allah., and he had laid him prostrate on his
forehead (for sacrifice),(4101)
114.Again (of old) We bestowed Our favour on Moses
and Aaron,(4107)
4100 Note that the sacrifice was demanded of both Abraham and IsmaTl. It was a
trial of the will of the father and the son. By way of trial the father had the 4107 The story of Moses is told in numerous passages of the Qur'an. The
command conveyed to him in a vision. He consulted the son. The son readily passages most illustrative of the present passage will be found in 28:4 (oppression
314
of the Israelites in Egypt ) and 20:77-79 (the Israelites triumphant over their
enemies when the latter were drowned in the Red Sea ).
129.And We left (this blessing)(4115) for him among
generations (to come) in later times:
115. And We delivered them and their people from (their) 4115 See above, 37:78-81, and n. 4083.
Great Calamity;(4108)
4108 What could have been a greater calamity to them than that they should have
130. "Peace and salutation to such as Elias!"(4115-A)
been held in slavery by the Egyptians, that their male children should have been 4115-A Ilyasin may be an alternative form of Ilyas: Cf. Sayna'a (23:20) and Sinin
4115-
killed and their female children should have been saved alive for the Egyptians? (95:2). Or it may be the plural of Ilyas, meaning "such people as Ilyas".
116. And We helped them, so they overcame (their 131. Thus indeed do We reward those who do right.
troubles);(4109)
4109 The Israelites were delivered by three steps mentioned inverses 114,115, 132. For he was one of our believing Servants.
and 116 respectively; but the consummation of Allah's favour on them was (verses
117-118) the Revelation given to them, which guided them on the Straight Way, 133. So also was Lut(4116) among those sent (by Us).
so long as they preserved the Revelation intact and followed its precepts. The
three steps were: (1) the divine commission to Moses and Aaron: (2) the 4116 The best illustration of this passage about Lut will be found in 7:80-84. He
deliverance from bondage; and (3) the triumphant crossing of the Red Sea and the was a prophet sent to Sodom and Gomorrah , Cities of the Plain, by the Dead Sea
destruction of Pharaoh's army. . The inhabitants were given over to abominable crimes, against which he
preached. They insulted him and threatened to expel him. But Allah in His mercy
117.
And We gave them the Book which helps(4110) to saved him and his family, with one exception, (see the following note), and then
destroyed the Cities.
make things clear;
4110 Mustabin has a slightly different force from Mubin. I have translated the 134. Behold, We delivered him and his adherents, all
former by "which helps to make things clear", and the latter by "which makes things
clear"—apt descriptions as applied to the Tawrah and the Qur'an. 135.Except an old woman who was among those who
lagged behind:(4117)
118. And We guided them to the Straight Way.
4117 Cf. 7:83, and n. 1051. Lot 's wife had no faith: she lagged behind, and
perished in the general ruin.
119.And We left (this blessing)(4111) for them among
generations (to come) in later times:
136. Then We destroyed the rest.
4111 See above, 37:78-81 and n. 4083.
137. Verily, ye pass(4118) by their (sites), by day-
120. "Peace and salutation to Moses and Aaron!"
4118 Cf. 15:76, and n. 1998. The tract where they lay is situated on the highway to
Syria where the Arab caravans travelled regularly, "by day and by night". Could not
121. Thus indeed do We reward those who do right. future generations learn wisdom from the destruction of those who did wrong?
122. For they were two of our believing Servants. 138. And by night: will ye not understand?
123. So also was Elias(4112) among those sent (by Us). 139. So also was Jonah(4119) among those sent (by Us).
4112 See n. 905 to 6:85. Elias is the same as Elijah, whose story will be found in 4119 For illustrative passages, see 21:87-88, n. 2744, and 68:48-50. Jonah's
the Old Testament in 1 Kings 17-19 and 2 Kings 1-2. Elijah lived in the reign of mission was to the city of Nineveh , then steeped in wickedness. He was rejected
Ahab (B.C. 896-874) and Ahaziah (B.C. 874-872), kings of the (northern) and he denounced Allah's wrath on them, but they repented and obtained Allah's
kingdom of Israel or Samaria . He was a prophet of the desert, like John the forgiveness. But Jonah "departed in wrath" (21:87), forgetting that Allah has Mercy
Baptist— unlike our Prophet, who took part in, controlled, and guided all the as well as forgiveness. See the notes following, Cf. 10:98, n. 1478.
affairs of his people. Both Ahab and Ahaziah were prone to lapse into the worship
of Ba'l, the sun-god worshipped in Syria . That worship also included the worship
of nature-powers and procreative powers, as in the Hindu worship of the Lingam,
140. When he ran away (like a slave from
and led to many abuses. King Ahab had married a princess of Sidon , Jezebel, a captivity)(4120) to the ship (fully) laden,
wicked woman who led her husband to forsake Allah and adopt Ba'1-worship.
Elijah denounced all Ahab's sins as well as the sins of Ahaziah and had to flee for 4120 Jonah ran away from Nineveh like a slave from captivity. He should have
his life. Eventually, according to the Old Testament (2 Kings, 2:11 ) he was taken stuck to his post and merged his own will in Allah's Will. He was hasty, and went
up in a whirlwind to heaven in a chariot of fire after he had left his mantle with off to take a ship. As if he could escape from Allah's Plan!
Elisha the prophet. (R).
141. He (agreed to) cast lots,(4121) and he was
124. Behold, he said to his people, "Will ye not fear condemned:
((Allah))? 4121 The ship was fully laden and met foul weather. The sailors, according to
their superstition, wanted to find out who was responsible for the ill-luck: a fugitive
125. "Will ye call upon Ba'l(4113) and forsake the Best of slave would cause such ill-luck. The lot fell on Jonah, and he was cast off.
Creators,-
142.Then the big Fish(4122) did swallow him, and he
4113 For Ba'1-worship see last note.
had done(4123) acts worthy of blame.
126."(Allah), your Lord and Cherisher and the Lord and 4122 The rivers of Mesopotamia have some huge fishes. The word used here is
Cherisher of your fathers of old?" Hut, which may be a fish or perhaps a crocodile. If it were in an open northern
sea, it might be a whale. The locality is not mentioned: in the Old Testament he is
said to have taken ship in the port of Joppa (now Jaffa ) in the Mediterranean
127. But they rejected him,(4114) and they will certainly (Jonah. 1:3), which would be not less than 600 miles from Nineveh . The Tigris
be called up (for punishment),- river, mentioned by some of our Commentators, is more likely, and it contains
some fishes of extraordinary size.
4114 They persecuted him and he had to flee for his life. Eventually he
disappeared mysteriously; see n. 4112. 4123 See n. 4120.
128.Except the sincere and devoted Servants of Allah 143. Had it not been that he (repented and) glorified
(among them). Allah,(4124)
315
4124 "But he cried through the depths of darkness, 'There is no god but Thee;
glory to Thee! I was indeed wrong!" (21:87).
158.And they have invented a blood-relationship(4132)
between Him and the Jinns: but the Jinns know (quite
144. He would certainly have remained inside the well) that they have indeed to appear (before his
Fish(4125) till the Day of Resurrection. Judgment- Seat)!
4125 This is just the idiom. This was to be the burial and the grave of Jonah. If he 4132 The angels are at least pure beings engaged in the service of Allah. But the
had not repented, he could not have got out of the body of the creature that had Pagan superstitions not only connect them with Allah as daughters but even
swallowed him, until the Day of Resurrection, when all the dead would be raised connect Allah by relationship with all kinds of spirits, good or evil! In some
up. mythologies the most evil powers are gods or goddesses as if they belonged to the
family of Allah the Creator and had some semblance of equality with Him! This,
too, is repudiated in the strongest terms. For J inns see n. 929 to 6:100.
145. But We cast him forth on the naked shore in a state
of sickness,(4126) 159.Glory to Allah. (He is free) from the things they
4126 Cf. 37:89 above. His strange situation might well have caused him to be ill. ascribe (to Him)!
He wanted fresh air and solitude. He got both in the open plain, and the
abundantly shady Gourd Plant or some fruitful tree like it gave him both shade 160.Not (so do) the Servants of Allah, sincere and
and sustenance. The Gourd is a creeper that can spread over any roof or ruined
structure.
devoted.(4133)
4133 Those sincere in devotion to Allah never ascribe such degrading ideas to
146. And We caused to grow, over him, a spreading plant Allah (Cf. 37:74).
of the gourd kind.
161. For, verily, neither ye nor those ye worship-
147. And We sent him (on a mission) to a hundred
thousand(4127) (men) or more. 162. Can lead (any)(4134) into temptation concerning
Allah,
4127 The city of Nineveh was a very large city. The Old Testament says: "
Nineveh was an exceeding great city of three days' journey" (Jonah, 3:3); "wherein 4134 Evil has no power over faith, truth, and sincerity. Such power as it has is over
are more than six score thousand persons" (Jonah, 4:11 ). In other words its circuit those who deliberately put themselves in the way of Destruction. It is their own
was about 45 miles, and its population was over a hundred and twenty thousand will that leads them astray. If they were fortified against Evil by Faith, Patience,
inhabitants. and Constancy, Evil would have no power to hurt them. Allah would protect
them,
148.And they believed; so We permitted them to enjoy
(their life)(4128) for a while. 163. Except such as are (themselves) going to the
blazing Fire!
4128 They repented and believed, and Nineveh got a new lease of life. For the
dates to which Jonah maybe referred, and the vicissitudes of the City's history as
the seat of the Assyrian Empire, see notes 1478-1479 to 10:98. 164.(Those ranged in ranks say):(4135) "Not one of us
but has a place appointed;
The lessons from Jonah's story are: (1) that no man should take upon himself to
judge of Allah's wrath or Allah's mercy; (2) that nevertheless Allah forgives true 4135 To round off the argument of the Surah we go back to the idea with which it
repentance, whether in a righteous man, or in a wicked city; and (3) that Allah's began. Those who range themselves in ranks for the united service of Allah (see
Plan will always prevail, and can never be defeated. above, 37:1 and n. 4031)—whether angels or men of God—are content to keep
their ranks and do whatever service is assigned to them. It is not for them to
149.Now ask them their opinion:(4129) Is it that thy question Allah's Plan, because they know that it is good and that it will ultimately
triumph. Any seeming delays or defeats do not worry them. Nor do they ever
Lord has (only) daughters, and they have sons?- break their ranks.
4129 We begin a new argument here. The Pagan Arabs called angels daughters of
Allah. They themselves were ashamed of having daughters, and preferred to have 165. "And we are verily ranged in ranks (for service);
sons,
166."And we are verily those who declare ((Allah)´s)
150.Or that We created the angels female, and they are glory!"
witnesses (thereto)?
167. And there were those(4136) who said,
151. Is it not that they say, from their own invention,
4136 There were the sceptics or Unbelievers—primarily the Pagan Arabs, but in a
more extended sense, all who doubt Allah's providence or revelation.
152. "(Allah) has begotten children"?(4130) but they are
liars! 168. "If only we had had before us a Message from those
4130 Any attribution to Allah of ideas derogatory to His Oneness and His of old,
supreme height above all creatures is likely to degrade our own conception of
Allah's Universal Plan, and is condemned in the strongest terms. 169. "We should certainly have been Servants of
Allah,(4137) sincere (and devoted)!"
153.Did He (then) choose(4131) daughters rather than
sons? 4137 Such men take refuge in ancestral tradition. If our forefathers had had an
inkling of Revelation or miracles, or had worshipped as we are now taught to
4131 There is the strongest irony in this passage. worship, we should gladly have accepted. Or if they had had anything of the
miracles which other nations of old are said to have received, we could then have
154. What is the matter with you? How judge ye? accepted.' But now stronger and more convincing proofs have come to them in
the Qur'an in their own tongue, and they doubt and reject it.
155. Will ye not then receive admonition? 170. But(now that the Qurán has come), they reject it:
156. Or have ye an authority manifest? But soon will they know!(4138)
4138 Allah's Truth will manifest itself against all odds, and the whole world will
157. Then bring ye your Book (of authority) if ye be see.
truthful!
171.Already has Our Word been passed before (this) to
our Servants sent (by Us),
316
172. That they would certainly be assisted, 177. But when it descends into the open space(4143)
before them, evil will be the morning for those who
173. And that Our forces,-(4139) they surely must were warned (and heeded not)!
conquer.
4143 See last note. The parable is that of an enemy camp in a plain, which is
4139 The victory will be the victory of Allah's Truth by the forces of Allah, but surprised and destroyed by a night attack from the hills. Evil is the plight of any
every soldier in the army of Truth, who has done his duty, will be entitled to claim survivors in the morning. Their regrets will be all the more poignant if they had
a share in the victory. had some sort of a warning before hand and had paid no heed to it!
174. So turn thou away(4140) from them for a little 178. So turn thou away(4144) from them for a little
while, while,
4140 Addressed in the first instance to the Prophet, but good for all time. He was 4144 This and the following verse repeat verses 174-175 (with a slight verbal
not to be discouraged by his initial failures. Soon came victory to him from Allah. alteration). The argument in verses 176-177 brought in a new point. When that is
So is it always in the struggles of truth and righteousness. The righteous can afford finished, the repetition carries us back to the main argument, and rounds off the
to ignore opposition, confident in the strength which comes from the Grace of whole Surah.
Allah.
179. And watch (how they fare) and they soon shall see
175. And watch them (how(4141) they fare), and they (how thou farest)!
soon shall see (how thou farest)!
4141 Watch and wait, for the Right must come to its own.
180. Glory to thy Lord,(4145) the Lord of Honour and
Power! (He is free) from what they ascribe (to Him)!
176. Do they wish (indeed)(4142) to hurry on our 4145 This and the following two verses recapitulate: (1) Glory, Honour, and
Punishment? Power belong to Allah; (2) No one is equal to Him; (3) He sends Messengers and
revelations, and His aid will overcome all obstacles; for (4) He loves and cherishes
4142 The last verse enjoined Patience under the attacks of Evil, in the knowledge all His Creation.
that evil must be conquered at last. Evil may perhaps turn back scoffingly and say.
If a punishment is to come, why not bring it on now? Why indeed? The answer is: 181. And Peace on the messengers!
when it comes, it will come like a rush by night when the enemy is overpowered,
when he least expects it: when the day dawns, it is a sorry plight in which the
enemy finds himself. Cf. 22:47 , and n. 2826: and 26:204, n. 3230. 182. And Praise to Allah, the Lord and Cherisher of the
Worlds.
38. Sad
In the name of Allah, Most 4148 The great root of Evil and Unbelief is Self-glory or Arrogance, as is pointed
out in several places with regard to Satan: cf, below, 38:74-76. This leads to Envy
Gracious, Most Merciful. and Separatism, or a desire to start a peculiar doctrine or sect of one's own,
instead of a desire to find common grounds of belief and life, which lead to the
Religion of Unity in Allah. This teaching of Unity was what the Pagans objected to
in the Prophet (verse 5 below)!
1. Sad:(4146) By the Qurán, Full of Admonition:(4147)
(This is the Truth). 3. How many generations before them did We destroy?
4146 Sad is a letter of the Arabic alphabet. It is used here as an Abbreviated
In the end they cried(4149) (for mercy)- when there
Letter, for which see Appendix I (at the end of Surah 2:). See also the second was no longer time for being saved!
para, of n. 989 to 7:1 for this particular letter. No dogmatism is permissible in 4149 Teaching, Warning, Signs have been given by Allah to all nations and at all
trying to interpret Abbreviated Letters. But it is suggested that it may stand for times, and yet nations have rebelled and gone wrong and suffered destruction. If
Qisas ("Stories"), in which the dominant consonant is s. For this Surah is only later generations could learn that wrongdoing results in self-destruction! For
concerned mainly with the stones of David and Solomon as illustrative of the the justice of Allah merely carries out the result of their own choice and actions.
relative positions of spiritual and worldly power. Sale 's note: "It may stand for At any time during their probation they could repent and obtain mercy, but their
Solomon": is a real howler: for in Arabic the letter Sad does not occur at all in the "Self-glory and Separatism" stand in the way. Ultimately they do cry for a way of
name of Solomon.
escape, but it is then too late.
4147 Full of admonition: the word dhikr is far more comprehensive than any
single word or phrase that lean think of in English: it implies (1) remembrance in a 4. So they wonder that a Warner has come to them from
spirit of reverence; (2) recital, celebrating the praises of Allah; (3) teaching, among Themselves!(4150) and the Unbelievers say,
admonition, warning; (4) Message, Revelation, as in Ahl at dhikr, "those who
possess the Message" 16:43, and n. 2069). In Sufi phraseology it implies mystical
"This is a sorcerer telling lies!
enlightenment, both the aspiration and the attainment, for in the highest spiritual 4150 Their wonder is only stimulated. They are full of envy and spite against one
atmosphere, the two are one. Devotional exercises are also called dhikr, with of themselves who has been chosen by Allah to be His Messenger, and they vent
reference to meaning (2) above. their spite by making all sorts of false accusations. The man who was pre-eminent
for truth and conscientious consideration, they call "a sorcerer and a liar"! (Cf.
2. But the Unbelievers (are steeped) in Self-glory(4148) 51:52).
and Separatism.
317
4159 In their day, Noah's contemporaries, or 'Ad and Thamud, so frequently

5. "Has he made the gods(4151) (all) into one Allah. mentioned, or Pharaoh the mighty king of Egypt, or the people to whom Lot was
Truly this is a wonderful thing!" sent (Cf. 37:75-82; 7:65-79, 7:103-137, 7:80-84) were examples of arrogance and
rebellion against Allah: they rejected the divine Message brought by their
4151 And what is the offence of the Messenger of Unity? That he has made all
messengers, and they all came to an evil end. Will not their posterity learn their
their fantastic gods disappear: that in place of chaos he has brought harmony; that lesson?
in place of conflict he brings peace! It is a wonderful thing, but not in the sarcastic
sense in which the Unbelievers scoff at it! 4160 The title of Pharaoh, "Lord of the Stakes", denotes power and arrogance, in
all or any of the following ways: (1) the stake makes a tent firm and stable, and is a
6. And the leader among them go away (impatiently), symbol of firmness and stability; (2) many stakes mean a large camp and a
(saying),(4152) "Walk ye away, and remain constant numerous army to fight; (3) impaling with stakes was a cruel punishment resorted
to by the Pharaohs in arrogant pride of power.
to your gods! For this is truly a thing designed
(against you)! 13. And Thamud, and the people of Lut, and the
4152 When the message of Islam was being preached in its infancy, and the Companions(4161) of the Wood; - such were the
Preacher and his followers were being persecuted by the Pagans, one of the Confederates.(4162)
devices adopted by the Pagan leaders was to get the Prophet's uncle Abu Talib to
denounce or renounce his beloved nephew. A conference was held with Abu 4161 Companions of the Wood: see 15:78, and n. 2000.
Talib for this purpose. On its failure the leaders walked away, and began to
discredit the great movement by falsely giving out that it was designed against their 4162 Cf. above , verse 11, and n. 4158.
personal influence, and to throw power into the hands of the Prophet. 'Umar's
conversion occurred in the sixth year of the Mission (seventh year before the 14.Not one (of them) but rejected the messengers, but
Hijrah). The circumstances connected with it (see Introduction to S. 20) greatly My punishment came justly and inevitably(4163) (on
alarmed the Quraysh. chiefs, who, greedy of autocracy themselves, confused the
issue by accusing the righteous Preacher of plotting against their power.
them).
4163 Cf. 15:64, n. 1990; and 22:18 .
7. "We never heard (the like) of this among the people
of these latter days:(4153) this is nothing but a made- 15. These (today) only wait for a single mighty
up tale!" Blast,(4164) which (when it comes) will brook no
4153 'Whatever may have been the case in the past', they said, 'our own
delay.(4165)
immediate ancestors worshipped these idols in Makkah, and why should we give 4164 Cf. 36:29, n. 3973.
them up? Self-complacency was stronger with them than Truth; and so they call
Truth "a made-up tale"! Some Commentators interpret al Millat al Akhirah to 4165 Fawaq. delay, the interval between one milking of a she-camel, and another,
refer to the last religion preached before Islam, viz. Christianity, which had itself either to give her a breathing space or to give her young time to suck—or perhaps
departed from Monotheism to Trinity. (R). the milker to adjust his fingers. Such an interval will be quite short. The derived
meaning is that when the inevitable punishment for sin arrives, it will not tarry, but
8. "What! has the Message been sent to him -(4154) (Of do its work without delay.
all persons) among us?"...but they are in doubt
concerning My (Own) Message!(4155) Nay, they have
16. They say: "Our Lord! hasten to us our
not yet tasted My Punishment! sentence(4166) (even) before the Day of Account!"
4154 Here comes in envy. 'If a Message had to come, why should it come to him, 4166 Cf. 26:204 and n. 3230. Those who do not believe in the Hereafter say
the orphan son of 'Abd Allah, and not to one of our own great men?' ironically: "Let us have our punishment and sentence now: why delay it?" The last
verse and the next verse supply the commentary. As to those who mock, they will
4155 They have no clear idea of how Allah's Message comes! It is not a worldly find out the truth soon enough, when it is too late for repentance or mercy. As to
thing to be given to anyone. It is a divine thing requiring spiritual preparation. If the prophets of Allah, who are mocked, they must wait patiently for Allah to fulfil
they close their eyes to it now, it will be brought home to them when they taste the His Plan: even men who had worldly strength and power, like David, had to
consequences of their folly! exercise infinite patience when mocked by their contemporaries.
9. Or have they the treasures of the mercy of thy Lord,- 17.Have patience at what they say, and remember our
(4156) the Exalted in Power, the Grantor of Bounties servant David, the man of strength:(4167) for he ever
without measure? turned (to Allah..
4156 If they set themselves to judge Allah, have they anything to show comparable 4167 David was a man of exceptional strength, for even as a raw youth, he slew the
to Allah's Mercy and Power! He has both in infinite measure. Who are they to Philistine giant Goliath. See 2:249-252, and notes 286-287. Before that fight, he
question the grant of His Mercy and Revelation to His own Chosen One? was mocked by his enemies and chidden even by his own elder brother. But he
relied upon Allah, and won through, and afterwards became king.
10. Or have they the dominion of the heavens and the
earth and all between? If so, let them mount up(4157)
18. It was We that made the hills declare,(4168) in
with the ropes and means (to reach that end)! unison with him, Our Praises, at eventide and at break
of day,
4157 Weak and puny creatures though they are, they dare to raise their heads
against the Omnipotent, as if they had dominion over Creation and not He! If 4168 See n. 2733 to 21:79. All nature sings in unison and celebrates the praises of
they had any power, let them mount up to heaven and use all the means they have Allah. David was given the gift of music and psalmody, and therefore the hills and
to that end, and see how they can frustrate Allah's Purpose! birds are expressed as singing Allah's praises in unison with him. The special
hours when the hills and groves echo the songs of birds are in the evening and at
dawn, when also the birds gather together, for those are respectively their roosting
11. But there - will be(4158) put to flight even a host of
hours and the hours of their concerted flight for the day.
confederates.
4158 Of course they cannot frustrate Allah's Purpose. In that world—the spiritual 19.And the birds gathered (in assemblies): all with him
world—they will be ignominiously routed, even if they form the strongest did turn (to Allah).(4169)
confederacy of the Powers of Evil that ever could combine. Cf. the last clause of
verse 13 below. 4169 Note the mutual echo between this verse and verse 17 above. The Arabic
awwab is common to both, and it furnishes the rhyme or rhythm of the greater
part of this Surah, thus echoing the main theme: 'Turn to Allah in Prayer and
12. Before them (were many who) rejected messengers,- Praise, for that is more than any worldly power or wisdom.'
(4159) the people of Noah, and Ád, and Pharaoh, the
Lord of Stakes,(4160) 20. We strengthened his kingdom, and gave him wisdom
and sound judgment(4170) in speech and decision.
318
4170 Cf. n. 2732 to 21:79 for David's sound judgement in decisions; he could also
express himself aptly, as his Psalms bear witness.
26. O David! We did indeed make thee a
vicegerent(4177) on earth: so judge thou between
21. Has the Story of the Disputants reached thee?(4171) men in truth (and justice): Nor follow thou the lusts
Behold, they climbed over the wall of the private (of thy heart), for they will mislead thee from the
chamber; Path(4178) of Allah. for those who wander astray
from the Path of Allah, is a Penalty Grievous, for that
4171 This story or Parable is not found in the Bible, unless the vision here they forget the Day of Account.
described be considered as equivalent to Nathan's parable in II Samuel, 11 and
12. Baydawi would seem to favour that view, but other Commentators reject it. 4177 Cf. 2:30, and n. 47. David's kingly power, and the gifts of wisdom, justice,
David was a pious man, and he had a well-guarded private chamber (mihrab) for psalmody, and prophethood were bestowed on him as a trust. These great gifts
Prayer and Praise. were not to be a matter of self-glory.
22. When they entered the presence of David,(4172) and 4178 As stated in 4171 above, this vision and its moral are nowhere to be found in
the Bible. Those who think they see a resemblance to the Parable of the prophet
he was terrified of them, they said: "Fear not: we are Nathan (2 Samuel, 12:1-17) have nothing to go upon but the mention of the "one
two disputants, one of whom has wronged the other: ewe" here and the "one little ewe-lamb" in Nathan's Parable. The whole story is
Decide now between us with truth, and treat us not here different, and the whole atmosphere is different. The Biblical tide given to
with injustice, but guide us to the even Path.. David, "a man after God's own heart" is refuted by the Bible itself in the
scandalous tale of heinous crimes attributed to David in chapters 11 and 12 of 2
4172 David was used to retiring to his private chamber at stated times for his Samuel, viz., adultery, fraudulent dealing with one of his own servants, and the
devotions. One day, suddenly, his privacy was invaded by two men, who had contriving of his murder. Further, in chapter 13, we have the story of rapes, incest,
obtained access by climbing over a wall. David was frightened at the apparition. and fratricide in David's own household! The fact is that passages like these are
But they said: "We have come to seek thy justice as king: we are brothers, and we mere chroniques scandakuses, i.e., narratives of scandalous crimes of the grossest
have a quarrel, which we wish thee to decide." character. The Muslim idea of David is that of a man just and upright, endowed
with all the virtues, in whom even the least thought of self-elation has to be washed
23. "This man is my brother:(4173) He has nine and off by repentance and forgiveness.(R).
ninety ewes, and I have (but) one: Yet he says,
ćommit her to my care,´ and is (moreover) harsh to
27. Not without purpose did We(4179) create heaven
and earth and all between! that were the thought of
me in speech."
Unbelievers! but woe to the Unbelievers because of
4173 The brother who was most aggrieved said: "This my brother has a flock of the Fire (of Hell)!
ninety-nine sheep, and I have but one; yet he wants me to give up my one sheep to
his keeping; and moreover he is not even fair-spoken. He talks like one meditating 4179 Cf. 3:191. Unbelief is the subjective negation of a belief in Order, Beauty,
mischief, and he has not even the grace to ask as an equal, of one sharing in a Purpose, and Eternal Life. Unbelief is to Faith as Chaos is to Cosmos, as the Fire
business or inheritance. What shall I do?" of Misery is to the Garden of Bliss .
24. (David) said: "He has undoubtedly wronged 28. Shall We treat those who believe and work
thee(4174) in demanding thy (single) ewe to be deeds(4180) of righteousness, the same as those who
added to his (flock of) ewes: truly many are the do mischief on earth? Shall We treat those who guard
partners (in business)(4175) who wrong each other: against evil, the same as those who turn aside from
Not so do those who believe and work deeds of the right?
righteousness, and how few are they?"...and David 4180 The reference to the Hereafter at the end of verse 26 above is of a piece
gathered that We had tried him: he asked forgiveness with the whole tenor of this Surah, which deals with the superiority of the spiritual
of his Lord,(4176) fell down, bowing (in prostration), kingdom and the Hereafter. If there were no Hereafter, how could you reconcile
and turned (to Allah in repentance).(4176-A) the inequalities of this world? Would not the Unbelievers be right in acting as if all
Creation and all life were futile? But there is a Hereafter and Allah will not treat
4174 The circumstances were mysterious, the accusation was novel; it was not the Good and Evil alike. He is just and will fully restore the balance disturbed in
clear why the unjust brother should also have come with the complainant, risking this life.
his life in climbing the wall to evade the guard, and he certainly said nothing.
David took them literally, and began to preach about the falsehood and the fraud 29. (Here is) a Book which We have sent down unto thee,
of men, who should be content with what they have, but who always covet more.
(R). full of blessings,(4181) that they may mediate on its
Signs, and that men of understanding may receive
4175 Especially, said David, is it wrong for brothers or men in partnership to take admonition.
advantage of each other; but how few are the men who are righteous? He had in
mind his own devotions and justice. But lo and behold! the men disappeared as 4181 Revelation is not a mere chance or haphazard thing. It is a real blessing-
mysteriously as they had come. It was then that David realised that his visions had among the greatest that Allah has bestowed on man. By meditation on it in an
been a trial or temptation-a test of his moral or spiritual fibre! Great though he was earnest spirit man may learn of himself, and his relation to nature around him and
as a king, and just though he was as a judge, the moment that he thought of these to Allah the Author of all. Men of understanding may, by its help, resolve all
things in self-pride, his merit vanished. In himself he was as other men; it was genuine doubts that there may be in their minds, and learn the true lessons of
Allah's grace that gave him wisdom and justice, and he should have been humble spiritual life.
in the sight of Allah.
4176 Judged by ordinary standards, David had done no wrong; he was a good and
30.To David We gave Solomon (for a son),-(4182) How
just king. Judged by the highest standard of those nearest to Allah (Muqarrabun, excellent in Our service! Ever did he turn (to Us)!
56:11), the thought of self-pride and self-righteousness had to be washed off from
him by his own act of self-realisation and repentance. This was freely accepted by 4182 The greatest in this life have yet need of this spiritual blessing: without it all
Allah, as the next verse shows. worldly good is futile. Referring back to the story of David, we are now introduced
to Solomon, who was a great king but greater still because he served Allah and
4176-
4176-A Some commentators say that David's fault here was his hastiness in judging turned to Him. The Qur'an, unlike the Old Testament, represents Solomon as a
before hearing the case of the other party. When he realised his lapse, he fell righteous king, not as an idolater, doing "evil in the sight of the Lord" (1 Kings,
down in repentance. [Eds.]. 11:6).
25. So We forgave him this (lapse): he enjoyed, indeed, a

Near Approach to Us, and a beautiful place of (Final) 31.Behold, there were brought(4183) before him, at
Return.
eventide coursers of the highest breeding,(4184) and
swift of foot;
319
4183 The passages about David and Solomon have been variously interpreted by
the Commentators. The versions which I have suggested have good authority
37. As also the evil ones,(4194) (including) every kind of
behind them, though I have followed my own judgement in filling in the details. builder and diver,-
4184 Safinat literally, horses that stand, when at ease, on three legs, firmly planted, 4194 Cf. 21:82. and n. 2738. Cf. also 34:12-13 and notes there: in the latter
with the hoof of the fourth leg resting lightly on the ground. This would imply passage the spirits mentioned are called Jinns. The divers were probably those
breeding and a steady temper, to match with the quality of swiftness mentioned in employed in pearl fisheries.
the next clause.
38. As also others bound(4195) together in fetters.
32. And he said, "Truly do I love the love(4185) of Good, 4195 Cf. 14:49 . where the same expression "bound together in fetters" is applied
with a view to the glory of my Lord,"- until (the sun) to Sinners on the Day of judgement.
was hidden in the veil (of Night):(4186)
4185 The story is not found in the Old Testament. I interpret it to mean that, like 39. "Such are Our Bounties: whether thou bestow
his father David, Solomon was also most meticulous in not allowing the least them(4196) (on others) or withhold them, no account
motive of self to be mixed up with his spiritual virtues. He was fond of horses: he will be asked."
had great armies and wealth; but he used them all in Allah's service. Cf. 27:19, n.
3259; 27:40, n. 3276, etc. His battles were not fought for lust of blood, but as 4196 Allah bestowed such abundant powers and bounties on Solomon that they
Jihad in the cause of righteousness. His love of horses was not like that of a mere could not be counted or measured: and he was free to give away anything he liked
race-goer or of a warrior: there was a spiritual element in it. He loved by a kind of or keep anything he liked. In this was great temptation for an ordinary man.
love which was spiritual—the love of the highest Good. Some commentators Solomon as a prophet withstood it and asked to be forgiven for power and such a
interpret this verse saying that Solomon, peace be upon him, was so engrossed in kingdom as others might not be able to use lawfully. His earthly kingdom went to
the inspection of his fine horses that he completely forgot to say his 'Asr prayer pieces after his death. But his name and fame endure. And what is more, he
before the sunset. In the light of this interpretation the verse may be translated: obtained a place among the Nearest Ones to Allah. See next verse.
"And he said, Truly did I prefer the good things (of this world) to the
remembrance of my Lord". (R). 40.And he enjoyed, indeed,(4197) a Near Approach to
4186 His review of his fine horses was interrupted by his evening devotion, but he Us, and a beautiful Place of (Final) Return.
resumed it after his devotions.
4197 The same words are used of David in 38:25 above, thus symmetrically
closing the argument about the two greatest kings in Israel .
33. "Bring them back to me." then began he to
pass(4187) his hand over (their) legs and their necks. 41. Commemorate Our Servant Job.(4198) Behold he
4187 Like all lovers of horses, he patted them on their necks and passed his hand cried to his Lord: "The Evil One has afflicted me with
over their forelegs and was proud of having them—not as vanities but as a "lover of distress(4199) and suffering!"
Good".
4198 For this passage, verses 41-44, Cf. 21:83-84.
34. And We did try(4188) Solomon: We placed on his 4199 The distress was of many kinds, physical, mental, and spiritual. See n. 2739
throne a body(4189) (without life); but he did turn (to to 21:83. He suffered from loathsome sores he lost his home, his possessions, and
Us in true devotion): his family; and almost his balance of mind. But he did not lose Faith but turned to
Allah (see verse 44 below), and the recuperative process began.
4188 What was the trial of Solomon? All the power, wealth, and glory, which were
given to him were a spiritual trial to him. They might have turned another man's 42. (The command was given:) "Strike with thy
head, but he was staunch and true, and while he enjoyed and used all the power
he had—over spirits, men, and the forces of nature, (see below), he kept his mind
foot:(4200) here is (water) wherein to wash, cool and
steady to the service of Allah Cf. 8:28, where "your possessions and your progeny" refreshing, and (water) to drink."
are declared to be "but a trial".
4200 The recuperative process having begun, he was commanded to strike the
4189 The body (without life) on his throne has been variously interpreted. The earth or a rock with his foot, and a fountain or fountains gushed forth—to give him
interpretation that appeals to me most is that his earthly power, great as it was, was a bath and clean his body, to refresh his spirits, and to give him drink and rest.
like a body without a soul, unless it was vivified by Allah's spirit. But Solomon did This is a fresh touch, not mentioned in S. 21 or in the Book of Job, but adding
turn to Allah in true devotion, and his real power lay there. He did his best to root beautifully to our realisation of the picture.
out idolatry, and he completed the Temple in Jerusalem for the worship of the
One True God. Cf. his conversion of Bilqis the Queen of Sheba, 27:40, n. 3276. 43. And We gave him (back) his people, and doubled
See also 7:148, where the same word jasad is used in connection with the image of their number,- as a Grace(4201) from Ourselves, and
a calf which the Israelites had set up for worship in the absence of Moses. Men
may worship worldly Power as they may worship an idol, and there is great
a thing for commemoration, for all who have
temptation in such Power, though Solomon withstood such temptation. I do not Understanding.
think that a reference to 34:14 (n. 3808) will fit the context here.
4201 Cf. 21:84, and notes 2739-2740.
35.He said, "O my Lord! Forgive me,(4190) and grant 44. "And take in thy hand a little grass, and strike(4202)
me(4191) a kingdom which, (it may be), suits not therewith: and break not (thy oath)." Truly We found
another after me: for Thou art the Grantor(4192) of him full of patience and constancy. How excellent in
Bounties (without measure). Our service!(4203) ever did he turn (to Us)!
4190 The seeking of worldly Power, even if intended to be used for Allah's
4202 In his worst distress Job was patient and constant in faith, but apparently his
service, has a little of Self in it. It may be quite legitimate and even meritorious in
wife was not. According to the book of Job (2:9-10), "Then said his wife unto him,
ordinary men, but even the thought of it in a Prophet is to be apologised for. See a
dost thou still retain thine integrity? Curse God, and die. But he said unto her,
similar idea in the case of David explained in n. 4176 to 38:24 above.
thou speakest as one of the foolish women speaketh. What? Shall we receive good
4191 He asked for a Power that he would not misuse, though others might not be at the hand of God, and shall we not receive evil? In all this did not Job sin with
able to refrain from misusing it-such as power over forces of nature or forces of his lips." He must have said in his haste to the woman that he would beat her: he is
violence (see the next three verses). asked now to correct her with only a wisp of grass, to show that he was gentle and
humble as well as patient and constant.
4192 Cf. 38:9, above
4203 Cf. 38:30 above, where similar words are spoken of Solomon. Patience and
constancy are also a form of service, if our attitude is due to an active faidth in
36. Then We subjected the Wind(4193) to his power, to Allah, and not mere passivity. So Milton in his Sonnet: "They also serve who only
flow gently to his order, Whithersoever he willed,- stand and wait."
4193 Cf. 21:81. and n. 2736.
45. And commemorate Our Servants Abraham, Isaac, and
Jacob, possessors of Power and Vision.(4204)
320
4204 In the last Surah (37:83-113), Abraham and Isaac (and by implication Jacob)
were mentioned as resisting Evil and winning through. Here they are mentioned
57.Yea, such! - then shall they taste it,- a boiling fluid,
as men with spiritual power and vision, Israelite patriarchs, who bore witness to and a fluid(4213) dark, murky, intensely cold!-
the Gospel of the Hereafter, and were therefore a blessing to their people, for they
taught the Truth. 4213 Cf. 10:4, and n. 1390. The conjunction of the boiling fluid with the dark,
murky, intensely cold fluid heightens the effect of the Penalty. In place of
harmony, there is the discord of extreme opposites. And the discord is not
46.Verily We did choose them for a special (purpose)- confined to this. It runs through the whole idea of Hell. See the next verse.
proclaiming the Message of the Hereafter.
58. And other Penalties of a similar kind, to match them!
47. They were, in Our sight, truly, of the company of the
Elect and the Good. 59. Here is a troop rushing headlong with you!(4214) No
welcome for them! truly, they shall burn in the Fire!
48.And commemorate Ismaíl,(4205) Elisha, and Zul-
4214 The wonder is that so many people should embrace Evil, and in so much
Kifl: Each of them was of the Company of the Good. hurry and eagerness! Here they may be welcomed by the leaders of Evil, but in
4205 Isma'il, the Patriarch of the Arab race, was also mentioned (37:101-107) as a the final state it will be the opposite of welcome. They will be followed with
pattern of self-sacrifice, now he is mentioned in the company of the Good, i.e., of reproaches and curses.
those who were a blessing to their people. Here he is bracketed with Elisha (for
whom see n. 906 to 6:86), and Dhu al Kifl (for whom see n. 2743 to 21:85). All 60.(The followers shall cry to the misleaders:) "Nay, ye
these three were examples of constancy and patience under suffering. (too)! No welcome for you! It is ye who have brought
this upon us!(4215) Now evil is (this) place to stay
49. This is a Message (of admonition): and verily, for the in!"
Righteous,(4206) is a beautiful Place of (Final)
Return,- 4215 It is the nature of Evil to shift the blame to others. The followers will
reproach the leaders, but none can escape personal responsibility for his own acts
4206 Some of the pre-eminent examples of the Elect and the Good having been and deeds!
mentioned, we have now a reference to the Righteous as a body (rank and file as
well as leaders) and their future in the Hereafter as won by victory over Evil. 61. They will say: "Our Lord! whoever brought this upon
us,- Add to him a double(4216) Penalty in the Fire!"
50. Gardens of Eternity, whose doors will (ever) be open
to them;(4207) 4216 Cf. 7:38 , and n. 1019. See also 11:20 . The evil ones now vent their spite on
others. Here they ask for a double penalty for their misleaders, but they forget
4207 The Final bliss will not be a hole-and-corner thing, a pale reflection of some their own personal responsibility. In the next verse, they express their surprise that
Palace or Retreat, where mystery reigns behind closed doors. Its doors will be others have escaped the torments, which they themselves have earned.
open, and its inmates will be free to go in and out as they will, because their wills
will be purified and brought into accord with the Universal Law. 62. And they will say: "What has happened to us that we
see not men whom we used to number among the bad
51.Therein will they recline (at ease): Therein can they
ones?(4217)
call (at pleasure) for fruit in abundance,(4208) and
(delicious) drink; 4217 The bad ones: i.e., the ones whom they (evil ones) ridiculed as fools sure to
come to an evil end, because they refused to join in with the evil ones in their
4208 See n. 4003 to 36:57. The free Gardens are types of satisfaction in external plots. The values are now reversed. The good ones are among the Blessed, and
surroundings: the comfortable reclining thrones, the fruit and the drink are types are to be seen in the 'Bed of Misery'. The ridicule is now against the evil ones.
of the soul's individual satisfaction; and the society of pure-minded companions,
of equal ages, in the type of a soul's social satisfaction, 63. "Did we treat them (as such) in ridicule, or have
(our) eyes failed to perceive them?"
52. And beside them will be chaste women
restraining(4209) their glances, (companions) of 64. Truly that is just and fitting,-(4218) the mutual
equal age.(4210) recriminations of the People of the Fire!
4209 Cf. 37:48 and n. 4064, and 36:56, n. 4002. As we conceive happiness in this 4218 The mutual recriminations and spite are themselves a part of the Penalty, for
life, it is not complete if it is only solitary. How we hanker after some one who can such feelings increase their unhappiness.
share in our highest joy! That feeling is also figured here.
4210 To make the metaphor of social happiness complete, we want 65.Say: "Truly am I a Warner: no god is there but the
companionship of equal age. Age and youth cannot be happy together. It is not one Allah, Supreme and Irresistible,-(4219)
suggested that in the Timeless state figured here, there will be old age; but if it is
possible to conceive of temperamental differences men, the company will be so 4219 Cf. 12:39 , where Joseph preaches to the men in prison. The one supreme
arranged that it will be congenial. Or we can accept the type of youth and Message of importance to mankind was (and is) the Unity of Allah: that He is the
freshness as common to all in that happy state. Creator and Sustainer of all: that His Will is supreme: that He can carry out His
Will without question, and no powers of Evil can defeat it; and that He forgives by
53.Such is the Promise made, to you for the Day of His grace again and again. This Message the Prophet came to deliver, and he
delivered it.
Account!
54.Truly such will be Our Bounty (to you); it will never

66."The Lord of the heavens and the earth, and all
between,- Exalted in Might, able to enforce His
fail;-
Will,(4220) forgiving again and again."(4221)
55.Yea, such! but - for the wrong-doers will be an evil 4220 In n. 2818 to 22:40, I have explained the full import of "Aziz as a title
place(4211) of (Final) Return!- applied to Allah, and I have expressed two of the leading ideas involved, in the
two lines here. The argument in this Surah turns upon the contrast between
4211 This is in parallel contrast to the state of the Blessed in 38:49 above. earthly Power and the Divine Power: the one is impotent and the other is
supreme.
56. Hell!- they will burn therein, - an evil bed (indeed, to 4221 Ghaffar is the emphatic intensive form, and I have accordingly translated it
lie on)!-(4212) as "Forgiving again and again". Cf. 20:82.
4212 Cf. 14:29 . This continues the parallel contrast to the state of the Blessed
already described. 67. Say: "That is a Message Supreme (above all),-
321
4231 See n. 1972 to 15:35, where it is explained why the respite is to the Day of
68. "From which ye do turn away!(4222) Judgement. The whole of that passage in S. 15 forms a good commentary on this.
4222 The Message which is of supreme import to mankind-from that they turn
away. Instead of profiting by it, they turn away to side issues, or unprofitable 79. (Iblis) said: "O my Lord! Give me then respite(4232)
speculation: such as: what is the origin of Evil; when will Judgement come? etc. till the Day the (dead) are raised."
69."No knowledge have I of the Chiefs on high, when 4232 For the significance of the respite see n. 1973 to 15:36.
they discuss (matters) among themselves.(4223)
80. (Allah) said: "Respite then is granted thee-
4223 The hierarchy in Heaven, under Allah's command, discuss questions of high
import in the Universe. Those are not necessarily revealed to men, except insofar 81. "Till the Day of the Time Appointed."(4233)
as it is good for men to know, as in verses 71-85 below. But the chief thing for
man is to know that Allah is Most Merciful, that He forgives again and again, and 4233 It is not an indefinite respite. It is for a period definitely limited, while this
that Evil has no power over those who trust in Allah. our Probation lasts in this world. It is part of the test as to how we use our limited
free will. After that, our whole existence will be on a different plane. The good will
70. Ónly this has been revealed to me: that I am to give have been sorted out, the chain of consequences of the present world will be
broken, and "a new Creation" will have taken the place of the present World.
warning plainly and publicly."(4224)
4224 Two things are implied in Muffin: (1) that the warning should be clear and 82.(Iblis) said: "Then, by Thy Power,(4234) I will put
perspicuous; there should be no mincing of matters, no ambiguity, no them all in the wrong,-(4235)
compromise with evil, 7:184; (2) that the warning should be delivered publicly,
before all people, in spite of opposition and persecution, 26:115. Both these ideas 4234 This phrase, this oath of Satan, is a fresh point introduced in this passage,
I have tried to express in this passage. because here we are dealing with Power—the Power of Good contrasted with
Evil—the spiritual Power of Allah as contrasted with the power that we see in our
71.Behold, thy Lord said(4225) to the angels: "I am earthly affairs. Satan acknowledges that even his power, such as it is, has no reality
except insofar as it is permitted to operate by Allah in Allah's wise and universal
about to create man from clay:(4226) Plan, and that it cannot harm the true and sincere worshippers of Allah.
4225 Two passages may be compared with this: viz. : (1) 2:30-39, where merely
4235 Seen. 1974 to 15:39.
the first stages of the Rebellion against Allah and its consequences to mankind are
mentioned, and (2) 15:29-40, where the further intrusion of evil in man's life here
below is referred to, and an assurance is given that Evil will have no power except 83."Except Thy Servants amongst them, sincere and
over those who yield to it. The latter is the passage most relevant here, as we are purified (by Thy Grace)."
now dealing with the power of Revelation to defeat the machinations of Evil.
4226 This shows that the material world round us was created by Allah before 84. (Allah)
said: "Then it is just and fitting-(4236) and I
Allah fashioned man and breathed of His soul into him. Geology also shows that say what is just and fitting-
man came on the scene at a very late stage in the history of this planet.
4236 Cf. n. 1990 to 15:64.
72. "When I have fashioned him (in due proportion) and
85. "That I will certainly fill(4237) Hell with thee and
breathed into him of My spirit,(4227) fall ye down in
those that follow thee,- every one."
obeisance unto him."
4237 Cf. 7:18 ; 7:179, and 11:119. n. 1623. The punishment of defiance, and
4227 See n. 1968 to 15:29, where the spiritual significance of this is explained.
rebellion is inevitable and just, and the followers who chose to identify themselves
with the disobedience must suffer as well as the leaders. Cf. 10:33
73. So the angels prostrated themselves, all of them
together: 86. Say: "No reward do I ask(4238) of you for this
(Qurán), nor am I a pretender.(4239)
74. Not so Iblis: he was haughty, and became(4228) one
of those who reject Faith. 4238 Cf. 25:57; 26:109; and many other passages. The prophet of Allah neither
seeks nor expects any reward from men. On the contrary he suffers much at their
4228 Arrogance (self-love) is thus the root of Evil and of Unfaith. hands. He is unselfish and offers his services under Allah's inspiration. He is
satisfied with the hope "that each one who will may take a straight Path to his
75.((Allah)) said: "O Iblis! What prevents thee from Lord." That is his reward. And the reward he hopes for from Allah is similarly
unselfish. He earnestly hopes to win His Good Pleasure—or, to use another
prostrating thyself to one whom I have created with metaphor, "to see His Face."
My hands?(4229) Art thou haughty? Or art thou
one(4230) of the high (and mighty) ones?" 4239 Mutakallif: a man who pretends to things that are not true, or declares as
facts things that do not exist, one who takes upon himself tasks to which he is not
4229 Man, as typified by Adam, is in himself nothing but frail clay. But as equal. True prophets are not people of that kind.
fashioned by Allah's creative power into something with Allah's spirit breathed into
him, his dignity is raised above that of the highest creatures. 87."This is no less than a Message to (all)(4240) the
4230 If, then, Satan refuses, it is a rebellion against Allah. It arises from arrogance Worlds.
or haughtiness, an exaggerated idea of Self. Or, it is asked, are you really
4240 So far from there being any false or selfish motive in the Message
sufficiently high in rank to dispute with the Almighty? Of course he was not.
proclaimed in Revelation, it is a healing mercy to all mankind. More, it is in
accord with all parts of Allah's Creation, and makes us kin with all Creation, the
76. (Iblis)said: "I am better than he: thou createdst me handiwork of the One True God.
from fire, and him thou createdst from clay."
88. "And ye shall certainly know the truth of it
77. ((Allah)) said: "Then get thee out from here: for thou (all)(4241) after a while."
art rejected, accursed.
4241 There may be many things which we in our "muddy vesture of decay" may
not fully understand or take in. If we only follow the right Path, we shall arrive at
78."And My curse shall be on thee till the Day(4231) of the Goal in the Hereafter, and then everything will be clear to us.
Judgment."
322
39. Al Zumar (Crowds)

In the name of Allah, Most in the wombs of your mothers, in stages, one after
another,(4251) in three veils of darkness.(4252) such
Gracious, Most Merciful. is Allah, your Lord and Cherisher: to Him belongs (all)
dominion. There is no god but He: then how are ye
turned away(4253) (from your true Centre)?
1. The revelation of this Book is from Allah,(4242) the
4249 Cf. 4:1, and n. 504.
Exalted in Power, full of Wisdom.
4250 See 6:143-144, where four kinds of cattle are mentioned in pairs in
4242 In connection with Revelation two qualities of Allah are mentioned: (1) that
connection with certain Arab superstitions which are there condemned. Here the
He is All-Powerful and can carry out His Will in spite of all opposition; and (2)
same four kinds are mentioned as representative of domesticated cattle given by
that He is full of knowledge and wisdom. The first answers those who question
Allah as useful to man. These are sheep, goats, camels, and oxen. In Arab idiom
how Allah can send Revelation to man; the second explains that true wisdom
the horse is not included among "cattle".
consists in carrying out Allah's Will as revealed to us.
For the wisdom and goodness of Allah in granting man dominion over cattle, see
2. Verily it is We Who have revealed the Book to thee in 36:71-73.
Truth: so serve Allah, offering Him sincere devotion.
4251 See 22:5, where the gradual physical growth of man in several successive
stages is mentioned as one of the Signs of Allah's creative Power and cherishing
3. Is it not to Allah(4243) that sincere devotion is due? care.
But those who take for protectors other than Allah
(say): "We only serve them in order that they may 4252 The three veils of darkness which cover the unborn child are: the caul or
membrane, the womb, and the hollow in which the womb is enclosed. But we
bring us nearer(4244) to Allah." Truly Allah will judge might understand "three" in a cumulative rather than a numerical sense.
between them in that wherein they differ.(4245) But
Allah guides not such as are false and ungrateful. 4253 It is clear that you owe your very existence and your maintenance, growth,
and preservation, to Allah; how is it that you are turned away by chance things
4243 In many Signs in Creation as described below, there yet is a clear indication from Him? (R).
of the unity of Plan, pointing to the Unity of the Creator. Worship of service is
due to none but Him. And He wants exclusive and sincere devotion. 7. If ye reject (Allah), Truly Allah hath no need of you;
4244 Worshippers of Idols or of deities other than Allah, e.g., saints or perhaps but He liketh not(4254) ingratitude from His servants:
Wealth and Power, Science or Selfish Desire, may pretend that these are symbols if ye are grateful, He is pleased with you. No bearer of
that may get them nearer to their self-development, nearer to the goal of their life, burdens(4255) can bear the burden of another. In the
nearer to Allah, but they are altogether on the wrong track.
end, to your Lord is your Return, when He will tell you
4245 This departure of theirs from true worship, this divergence from the right the truth of all that ye did (in this life). for He
way, produces endless disputations and sects. Allah will judge between them. But knoweth well all that is in (men´s) hearts.
if they are determined to go after falsehoods and forget the gratitude and service
which they owe to Allah, and Allah alone, they are putting themselves on a Path 4254 Allah is independent of all wants, and therefore man's ingratitude does not
where they will get no guidance. They are cutting themselves off from revealed affect Allah. But Allah cares for man, and therefore man's gratitude and service
Truth. earn Allah's Good Pleasure, and man's ingratitude and rebellion are displeasing to
Allah.
4. Had Allah wished to take to Himself a son, He could 4255 Cf. 6:164. The account is between you and Allah. No one else can take your
have chosen whom He pleased out of those whom burdens or carry your sins. Vicarious atonement would be unjust. You have to
He(4246) doth create: but Glory be to Him! (He is return to Allah in the Hereafter. You will find that He knows all that you did in
above such things.) He is Allah, the One, the this life, and its full significance. He will explain to you even better than you can
understand yourself, because all your secret hidden motives which you sometimes
Irresistible. tried to ignore yourself, are fully known to Him.
4246 (Cf. 2:116). It is blasphemy to say that Allah begot a son. If that were true,
He should have had a wife (6:101), and His son would have been of the same 8. When some trouble toucheth man,(4256) he crieth
kind as Himself; whereas Allah is One, with no one else like unto Him (112:4). unto his Lord, turning to Him in repentance: but when
Begetting is an animal act which goes with sex. How can it be consistent with our
He bestoweth a favour upon him as from Himself,
conception of One who is above all Creatures? If such a blasphemous thought
were possible, as that Allah wanted some one else to help Him, He could have (man) doth forget what he cried and prayed for
chosen the best of His creatures instead of lowering Himself to an animal act. But before, and he doth set up rivals unto Allah, thus
glory to Allah! He is above such things! His Unity is the first thing that we have to misleading others from Allah.s Path. Say, "Enjoy thy
learn about Him. As He is Omnipotent, He requires no creatures to help Him or blasphemy(4257) for a little while: verily thou art
bring other creatures to Him.
(one) of the Companions of the Fire!"
5. He created the heavens and the earth in true 4256 Cf. 10:12 . Trouble and adversity often bring a man to his bearings. But if he
(proportions):(4247) He makes the Night overlap the is not firm and constant, he forgets the lessons which life is meant to teach him. As
soon as he gets a little prosperity, he forgets that it is from Allah, and attributes it
Day, and the Day overlap the Night: He has subjected to something which may only be a secondary cause, e.g., his own efforts or the
the sun and the moon (to His law): Each one follows a Powers of Nature, or something which he has invented and made into a god, e.g.,
course for a time appointed. Is not He the Exalted in idols or fate. Allah is the Ultimate Cause of all things. To set up rivals to Him in
Power - He Who forgives(4248) again and again? this way is not only wrong and degrading to the false worshipper himself, but
misleads countless ignorant people, who may not be able to make allowances for
4247 Cf. 6:73, and n. 896. the figures of speech or the symbolism by which subtler minds can explain away
falsehoods.
4248 His Power is equalled by His Mercy. Who can there be like unto Him?
4257 Those who practise and those who teach evil and blasphemy may seem to
6. He created you (all) from a single Person:(4249) then flourish in this world. But their satisfaction will be of veiy short duration. They are
treading all the while the Path that leads to the Fire of Perdition.
created, of like nature, his mate; and he sent down for
you eight head(4250) of cattle in pairs: He makes you,
323
4267 But Allah does not leave mankind without warning. Man has been granted a
9. Is one who worships devoutly during the hour of the limited amount of free will, and in order to help him in its right use, all the
night(4258) prostrating himself or standing (in consequences of his action are clearly explained to him. To those who will listen
adoration), who takes heed of the Hereafter, and who to Reason are given arguments which can be apprehended by their own
places his hope in the Mercy of his Lord - (like one intelligence; to those who are swayed by affections and emotions, an appeal is
made in the name of the Love of Allah; to those who understand nothing but fear,
who does not)? Say: "Are those equal, those who the warning is conveyed by a portrayal of the dreadful consequences of
know and those who do not know? It is those who are wrongdoing,
endued with understanding that receive
admonition.(4259) 17. Those who eschew Evil,- and fall not into(4268) its
4258 Cf. 3:113-117. It is a great thing when a man gets into the attitude of humble worship,- and turn to Allah (in repentance),- for them
devotion to Allah. To him the Hereafter is a real thing, and he prepares for it with is Good News: so announce the Good News to My
good works. He does not build his hopes on the vanities of this world, but on Servants,-
Allah's Grace and Mercy. Such a man is "endued with understanding" and receives
Allah's Message with fervour and alacrity. He is not to be compared with the cynic 4268 There is always the danger that Evil may seize us even if we approach it out
or the unbeliever, who knows nothing of the real value of the inner life. of mere curiosity. If we take an interest in it we may become its worshippers or
slaves. The wise man eschews it altogether, and so he enrols among the Servants
4259 Cf. 13:19 . of Allah, and gets the good news of His Mercy and Good Pleasure.
10. Say: "O ye my servants who believe! Fear your 18.Those who listen to the Word, and follow the best
Lord,(4260) good is (the reward) for those who do (meaning) in it:(4269) those are the ones whom Allah
good in this world. Spacious is Allah's earth!(4261) has guided, and those are the ones endued with
those who patiently persevere will truly receive a understanding.
reward without measure!"
4269 The Commentators construe this clause in two alternative ways. {1) If "word"
4260 The "fear of Allah" ( Taqwa) is explained in n. 26 to 2:2. See also n. 2912 to be taken as any word, the clause would mean that good men listen to all that is
23:60. The fear of Allah is akin to love, for it means that we are afraid to displease said and choose the best of it. (2) If "word" be taken to mean Allah's Word, it
Him. would mean that they should listen reverently to it, and where permissive and
alternative courses are allowed for those who are not strong enough to follow the
4261 Cf. 29:56 and n. 3489. We must always do right. We cannot plead that the higher course, those "endued with understanding" should prefer to attempt the
circumstances in which we find ourselves force our hands. If our home conditions higher course of conduct. For example, it is permitted (within limits) to punish
do not allow us to act according to the Faith that is in us, we must be prepared to those who wrong us, but the nobler course is to repel evil with good (23:96), we
suffer ostracism or even exile. should try to follow the nobler course. I prefer the latter construction: it accords
better with my interpretation of the last verse: see n. 4268.
11. Say: "Verily, I am commanded to serve Allah with
sincere devotion; 19. Is, then, one against whom the decree of Punishment
is justly due (equal to one who eschews Evil)?(4270)
12. "And I am commanded to be the first(4262) of those Wouldst thou, then, deliver one (who is) in the Fire?
who bow to Allah in Islam."
4270 If a man is already steeped in sin and has rejected Allah's Grace, how can we
4262 Cf. 6:14 . "The first" need not necessarily be chronological: it may also refer expect Revelation to work in his soul?
to the first rank in zeal, and in readiness to suffer for the Cause.
20.But it is for those who fear their Lord. That lofty
13. Say: "I would, if I(4263) disobeyed my Lord, indeed mansions,(4271) one above another, have been built:
have fear of the Penalty of a Mighty Day." beneath them flow rivers (of delight): (such is) the
4263 Cf. 6:15 . The worst penalty in a spiritual sense is the Displeasure of Allah,
Promise of Allah. never doth Allah fail in (His)
just as the highest achievement, the fulfilment of all desire, is the attainment of promise.(4272)
Allah's Good Pleasure: 6:16 .
4271 Cf. 29:58, and 34:37. The idea of heaven here is that of a Home of sublimity
and beauty, with a picturesque outlook, such as we would describe in this life by
14. Say: "It is Allah I serve, with my sincere (and the type of a palace by gently-flowing streams. The mansions will also suggest
exclusive) devotion: generous space and architectural beauty, tiers upon tiers piled one upon another.
4272 Mi 'ad: the time, place and manner of the fulfilment of a Promise. Allah's
15. "Serve ye what ye will(4264) besides him." Say: promise will be fulfilled in all particulars better than we can possibly imagine.
"Truly, those in loss are those who lose their own
souls and their People(4265) on the Day of Judgment: 21.Seest thou not that Allah sends down rain from the
Ah! that is indeed the (real and) evident Loss! sky, and leads it through springs in the earth?(4273)
4264 This is not a command or permission but a reproach and warning. The Then He causes to grow, therewith, produce of various
address of the Prophet of Allah may be paraphrased thus: 'Whatever happens I colours: then it withers; thou wilt see it grow yellow;
will follow the command of Allah. He has revealed Himself, and I know that He then He makes it dry up and crumble away. Truly, in
is One, supreme over all creatures. Him alone will I serve. Is there any so ignorant this, is a Message of remembrance to men of
as to seek anyone else? Let him do so and see the results. The loss will be his
own. For he falls from Grace into Evil.' (R). understanding.
4273 The circuit of water, by which the rain falls from the clouds, is absorbed
4265 The cult of Evil results in the destruction of all that is best and most valuable
through the earth, and flows through rivers or underground streams to the sea,
in us, as well as poisons all the affections which link us to our families, and people,
where it again rises as vapour and forms clouds, was explained in notes 311-312 to
in the Final Adjustment, which we call the Day of Judgement.
25:53. Here our attention is drawn to one portion of the process. The rain
fructifies the soil and the seeds. Produce of various kinds is raised. The harvest
16. They shall have Layers(4266) of Fire above them, ripens and is gathered in. The plants wither, dry up, and crumble away. Men and
and Layers (of Fire) below them: with this doth Allah animals are fed. And the circuit starts again in another season.
warn off(4267) his servants: "O My Servants! then
fear ye Me!" 22. Is one whose heart Allah has opened to Islam,(4274)
so that he has received Enlightenment from Allah, (no
4266 The consequences of Sin when Judgement comes are aptly figured by Layers
upon Layers of Fire, which hem in the sinners above and below. It is also better than one hard-hearted)? Woe to those whose
suggested that the Layers, though of Fire, have something dark in them—the hearts are hardened against celebrating(4275) the
scorching quality of Sin.
324
praises of Allah. they are manifestly wandering (in 4283 Cf. 2:114. Sin often brings disgrace and humiliation in this life, but the
greater and truer punishment is in the Hereafter. But men often do not know the
error)!
inwardness of this matter. If they flourish here for a time, they think they will
4274 Those who listen to Allah's Message find at each stage Allah's Grace helping escape the real consequences in the Hereafter. Or if they suffer little harm here,
them more and more to expand their spiritual understanding and to receive they think that will make up the Penalty, and they will escape the Hereafter. Both
Allah's light, so that they travel farther and farther to their Goal in the Path of ideas are wrong.
Truth and Righteousness. They are not to be compared to those who shut out
Allah's Light from their hearts. See next note. 27. We have put forth for men, in this Qurán every kind
4275 Just as there is spiritual progress for those who seek Allah, so there is more of Parable,(4284) in order that they may receive
and more spiritual retrogression for those who close their hearts to Allah. Their admonition.
hearts get hardened, and they allow less and less Allah's Grace to penetrate within.
But it is obvious that they flounder on the Way, and cannot walk with the firm 4284 Men can only understand high spiritual truths by parables and similitudes
steps of those of assured Faith. and these are given abundantly in the Qur'an. The object is, not merely to tell
stories, but to teach lessons of spiritual wisdom.
23. Allah has revealed (from time to time) the most
28. (It is) a Qurán in Arabic,(4285) without any
beautiful Message in the form of a Book, consistent
crookedness (therein):(4286) in order that they may
with itself,(4276) (yet) repeating (its teaching in
guard against Evil.
various aspects):(4277) the skins of those who fear
their Lord tremble(4278) thereat; then their skins and 4285 Previous revelations had been in other languages. Now the revelation was
their hearts do soften to the celebration of Allah's given in Arabia in Arabic itself, the language of the country which all could
understand. And it is a beautiful language, straight and flexible, and fit to be the
praises. Such is the guidance of Allah. He guides vehicle of sublime truths. Cf. C. 12.
therewith whom He pleases,(4279) but such as Allah
leaves to stray, can have none to guide. 4286 See 18:1 and n. 2326. Cf. also 7:45 , n. 1024; and 19:36 , n. 2488.
4276 Is Mutashabih here to be understood in the same sense as in 3:7? See n.

347. The better opinion is that there is a slightly different shade of meaning here,
29. Allah puts forth a Parable a man belonging to
as suggested by the context. In the earlier passages, it was opposed to Muhkam: many(4287) partners at variance with each other, and
here it is contrasted or compared to Mathani The root meaning is: 'having a man belonging entirely to one master: are those two
something similar; working by analogy or allegory, or parable; having its parts equal in comparison? Praise be to Allah!(4288) But
consistent with each other'. The last meaning I adopt here. The Qur'an was most of them have no knowledge.
revealed in parts at different times. And yet its parts all conform to each other.
There is no contradiction or inconsistency anywhere. (R). 4287 The difference between the creed of Polytheism and the Gospel of Unity is
explained by the analogy of two men. One belongs to many masters; the masters
4277 Matham: Cf. 15:87, where we have translated "oft-repeated": "The seven oft- disagree among themselves, and the poor man of many masters has to suffer from
repeated (verses)". See n. 2008 to that passage. Here the meaning is similar, but the quarrel of his many masters: it is an impossible and unnatural position. The
the context gives a different colour to it, as is seen in the translation. other serves only one master, his master is good, and does all he can for his
servant; the servant can concentrate his attention on his service; he is happy
4278 The skin is the outer integument of the body. It receives the first shock from
himself and his service is efficiendy performed. Can there be any doubt as to (1)
the impact of anything unusual, and it trembles and its hair stands on end under
which of them is the happier, and (2) which of them is in a more natural position?
excitement. So in spiritual matters the first stimulation from Allah's Message is
No man can serve two, still less, numerous masters.
external. Those who receive Faith do it as it were with tremor and not with apathy.
But the next stage is that it penetrates their outer nature and goes right into their 4288 Allah is praised that He has put us, not under gods many and lords many,
hearts. Their whole nature is "softened" to receive the beneficent Message, and it but has, out of His infinite Mercy, allowed us direct approach to Him, the One,
transforms them through and through. the True, the Eternal.
4279 "Whom He pleases" and "leaves to stray" are explained fully in n. 2133 to
16:93. See also 14:4 and n. 1875, 30.Truly thou wilt die(4289) (one day), and truly they
(too) will die (one day).
24. Is, then, one who has to fear the brunt of the Penalty 4289 Even the prophets are not exempt from bodily death, much less the
on the Day of Judgment (and receive it) on his righteous, but they live in their beneficent work and the memories they leave
face,(4280) (like one guarded therefrom)? It will be behind them. All men have to die, good and alike. But there is a life after death,
said to the wrong- doers: "Taste ye (the fruits of) and in that life all the unexplained things about which people dispute in this world
what ye earned!"(4281) will be made clear in the presence of Allah.
4280 The unrepentant Sinners will receive the full Penalty on the Day of 31.In the end will ye (all), on the Day of Judgment,
Judgement. They will receive it full in the face, i.e., their whole being will be
settle your disputes(4290) in the presence of your
affected by it. Their hands (figuratively) will be tied, and they cannot therefore use
their hands to ward off the Penalty of the Fire: in any case their hands will not Lord.
have the power to ward it off. Are such helpless people to be compared for a 4290 See last note.
moment with people who have received Grace and are therefore guarded from all
harm and danger? Certainly not. To the evil the fruit of their deed, and to the
good the grace of their Lord! 32. Who, then, doth more wrong than one who utters a
lie concerning Allah,(4291) and rejects the Truth
4281 That is, of all their misdeeds, all the evil which they did in the world.
when it comes to him; is there not in Hell(4292) an
abode for blasphemers?
25.Those before them (also) rejected (revelation), and
so the Punishment came to them from directions they 4291 When the creature deliberately adopts and utters falsehoods against his own
did not perceive.(4282) Creator, in spite of the Truth being brought, as it were, to his very door by Allah's
Signs, what offence can we imagine more heinous than this? In Christian theology
4282 Cf. 16:26 . They will be punished from quarters or in ways they do not this is the blasphemy "against the Holy Ghost" spoken of in Matt. xii. 31-32:
perceive. From their Unbelief and Rebellion they think they derive great "whosoever speaketh a word against the Son of man", (Christ), "it shall be forgiven
advantages, but they suddenly find out, when too late, that that which they exulted him; but whosoever speaketh against the Holy Ghost, it shall not be forgiven him,
in was the cause of their undoing. neither in this world, neither in the world to come".
4292 Cf. 3:151; 16:29 [Eds.].
26. So Allah gave them a taste of humiliation in the
present life,(4283) but greater is the punishment of 33. And he who brings the Truth and he who
the Hereafter, if they only knew! confirms(4293) (and supports) it - such are the men
who do right.
325
4293 This is true of the Prophet, and all men of God and all righteous persons.
Anyone who preaches the Truth and brings home Allah's Signs to men is
40. "Who it is to whom comes a Penalty(4303) of
performing the duty of a right and noble life. In this he confirms the teaching of all ignominy, and on whom descends a Penalty that
previous men of God. Anyone who supports and confirms such a teacher is also abides."
doing his duty and on the right way. (R).
4303 Cf. 11:93. The two clauses, about those who suffer a Penalty of ignominy
and those on whom descends a lasting Penalty, apparently refer to the same
34.They shall have all that they wish for,(4294) in the
person in two different aspects: (1) they suffer shame, and (2) their punishment
presence of their Lord: such is the reward of those endures.
who do good:
4294 At that stage their wills will have been purified, and they could wish for
41. Verily We have revealed the Book to thee in Truth,
nothing that they could not or should not have. And it will be as "in the presence for (instructing) Mankind.(4304) He, then, that
of their Lord". If an earthly king gives a decoration, how much greater is the receives guidance benefits his own soul: but he that
honour when the investiture takes place by the king himself personally? strays injures his own soul. Nor art thou set(4305)
over them to dispose of their affairs.
35. So that Allah will turn off from them (even) the worst
in their deeds(4295) and give them their reward 4304 Revelation is sent by Allah through His messenger, but it is for all. It is given
in order that men and women may be taught Righteousness. It is given in Truth:
according to the best of what they have done. there is no pretence about it. It is for their own good. If they reject it and follow
4295 The conjunction (Lam in Arabic, translated "so that") indicates here the Evil, the loss is their own.
results, not the purpose. Allah's Reward is so bounteous, that if we truly and 4305 Allah's messengers do all they can to teach mankind. But they cannot force
sincerely put our will into His keeping, He will remove the consequences not only men's wills. If men reject their teaching, the account of the rejecters is with Allah.
of our minor faults but of the worst of our sins, and judge us according to the very Cf. 6:107, and n. 935.
best of our deeds.
36.Is not Allah enough(4296) for his Servant? But they

42. It is Allah that takes the souls (of men) at
death;(4306) and those that die not (He takes) during
try to frighten thee with other (gods) besides Him! for
their sleep:(4307) those on whom He has passed the
such as Allah leaves to stray, there can be no guide.
decree of death, He keeps back(4308) (from returning
4296 The righteous man will find Allah enough for all the protection he needs, all to life), but the rest He sends (to their bodies) for a
the rest and peace he craves for, and all the happiness he can imagine. If the evil term appointed verily in this are Signs(4309) for those
ones wish to frighten him with false gods, he knows that that is mere superstition.
In the case of idols to whom worship is paid, this is easily intelligible. But there are who reflect.
other false gods which men worship—wealth, power, science, selfish desire, and so 4306 The mystery of life and death, sleep and dreams, is a fascinating enigma, of
on. The idea may occur to them: "this is the right course, but what will men say?" which the solution is perhaps beyond the ken of man. A vast mass of superstition
or "shall I lose my case if I tell the truth?" or "will it ruin my chances if I denounce as well as imaginative and psychological literature has grown up about it. But the
sin in high places?" All such false gods will only mislead and leave their victims in simplest and truest religious doctrine is laid down here in a few words. In death we
the lurch. The worship of them will lose them the Grace of Allah, which wants to surrender our physical life, but our soul does not die; it goes back to a plane of
guide and comfort all who seek Allah. existence in which it is more conscious of the realities of the spiritual world: "Allah
takes the soul".
37.And such as Allah doth(4297) guide there can be
4307 Cf. 6:60. What is sleep? As far as animal life is concerned, it is the cessation
none to lead astray. Is not Allah Exalted in Power, of the working of the nervous system, though other animal functions, such as
(Able to enforce His Will), Lord of Retribution?(4298) digestion, growth, and the circulation of the blood, continue, possibly at a different
pace. It is the repose of the nervous system, and in this respect it is common to
4297 On the other hand if anyone holds fast to Allah's Truth, nothing can mislead
man and animals, and perhaps even to plants, if, as is probable, plants have a
or betray him.
nervous system. The mental processes (and certainly volition) are also suspended
4298 Allah's Power can protect, and will defeat all plots against His Will, as well as in sleep, except that in ordinary dreams there is a medley of recollections, which
punish Evil when it gets beyond bounds. often present vividly to our consciousness things that do not or cannot happen in
nature as we know it in our coordinated minds. But there is another kind of
dream which is rarer-one in which the dreamer sees things as they actually
38. If indeed thou ask them who it is that created(4299) happen, backwards or forwards in time, or in which gifted individuals see spiritual
the heavens and the earth, they would be sure to say, truths otherwise imperceptible to them. How can we explain this? It is suggested
"(Allah)". Say: "See ye then? the things that ye invoke that our soul or personality-that something which is above our animal life-is then
besides Allah,- can they, if Allah wills some Penalty for in a plane of spiritual existence akin to physical death (see last note), when we are
nearer to Allah. In poetic imagery, Sleep is "twin-brother to Death".
me, remove His Penalty?- Or if He wills some Grace for
me, can they keep back(4300) his Grace?" Say: 4308
4308 Sleep being twin-brother to Death, our souls are for the time being released
"Sufficient is Allah for me! In Him trust those who put from the bondage of the flesh. Allah takes them for the time being. If, as some do,
their trust."(4301) we are to die peacefully in sleep, our soul does not come back to the physical
body, and the latter decays and dies. If we still have some period of life to fulfil
4299 Cf. 29:61; also n. 2927 to 23:85. Most worshippers of false gods are neither according to Allah's decree, our soul comes back to the body, and we resume our
atheists nor sceptics. They admit the existence of Allah as an abstract proposition, functions in this life.
but it has not come into their hearts and souls: it has not been translated into their
lives. They run after false worship on account of ancestral custom or on account 4309 If we contemplate these things, we can see more clearly many spiritual
of their thoughtlessness or false environment, or on account of their own selfish truths: e.g. (1) that our bodily life and death are not the whole story of our
desires or limited outlook. To them is addressed the argument: 'Ultimately your existence; (2) that in our bodily life we may be dead to the spiritual world, and in
false gods can do nothing for you: why not turn to the One True God, on Whom our bodily death, may be our awakening to the spiritual world; (3) that our nighdy
you depend, and Who can give you Grace and Mercy, Justice and Punishment?' Sleep, besides performing the function of rest to our physical life, gives us a
foretaste of what we call death, which does not end our personality; and (4) that
4300 Cf. 33:17. the Resurrection is not more wonderful than our daily rising from Sleep, "twin-
brother to Death".
4301 Cf. 12:67, and 14:12 . Allah alone is He Who will and can discharge any
trust put in Him. All other things will fail. Therefore those who put their trust in 43.What! Do they take for intercessors others(4310)
anything should put their trust in Allah.
besides Allah. Say: "Even if they have no power
39. Say: "O my People! Do whatever ye can: I will do (my whatever and no intelligence?"
part):(4302) but soon will ye know- 4310 Let alone worship, men should not rely upon any power or person other
than Allah to help them out or intercede for them. When it is idols, they are poor
4302 Cf. 11:121 and n. 1624-A. lifeless things which have obviously neither power nor intelligence. But even
326
prophets or saints or heroes have no power to intercede except as Allah wills and 4320 Cf. 28:78, and n. 3408. Prosperity may be a trial as much as adversity.
permits. See next note.
50.Thus did the (generations) before them say! But all
44. Say: "To Allah belongs exclusively (the right to that they did was of no profit to them.
grant) intercession:(4311) to Him belongs the
dominion of the heavens and the earth: In the End, it 51. Nay, the evil results of their Deeds overtook
is to Him(4312) that ye shall be brought back." them.(4321) And the wrong-doers of this
4311 For Shafa'ah (Intercession, Advocacy) see 2:255; 10:3; 20:109, n. 2634; and (generation)- the evil results of their Deeds will soon
21:28 , n. 2688. It follows that no one can intercede with Allah, except (1) by overtake them (too),(4322) and they will never be
Allah's permission, and (2) for those who have prepared themselves by penitence able to frustrate (Our Plan)!
for Allah's acceptance. Even in earthly Courts, Advocacy is not permitted to
anyone; the Advocate must be granted the position of Advocate before he can 4321 Cf. 16:34 .
plead before the judge. Nor can it be supposed that a plea for forgiveness or
4322 It is the same story through the ages. People laugh at Truth, persecute
mercy can be put forward except on grounds recognised by equity and justice.
Truth, and try to destroy Truth. But Allah's Plan is never to be frustrated. It will
4312 At all times, including our present life, all dominion belongs to Allah, At the be carried out, and only the enemies of Truth will accomplish their own undoing.
End of the present plane of existence, we shall be placed before Allah for So it happened in Arabia : so will it happen always and everywhere.
Judgement. Cf. 10:4.
52. Know they not that Allah enlarges the
45. When Allah, the One and Only, is mentioned, the provision(4323) or restricts it, for any He pleases?
hearts of those who believe not in the Hereafter are Verily, in this are Signs for those who believe!
filled with disgust and horror;(4313) but when (gods)
4323 Cf. 28:82. Allah's gifts are given to all men—to some in a greater degree than
other than He are mentioned, behold, they are filled to others. But it is all done according to His wise Plan, for His Will is just and
with joy! looks to the good of all creatures, No one should therefore be puffed up in
prosperity or cast down in adversity. Prosperity does not necessarily mean merit
4313 To evil ones, the mention of the exclusive service of Good is hateful: they on man's part, nor adversity the reverse. Thinking men bear in mind the large
only rejoice when other motives are added, e.g., personal indulgence, ancestral Plan—which is visible in all Allah's Signs.
custom, and numerous things in life which compete with Allah's Law in this world
(Cf. 40:12).
53.Say: "O my Servants who have transgressed against
46.Say: "O Allah. Creator of the heavens and the earth! their souls! Despair not of the Mercy of Allah. for Allah
Knower of all that is hidden and open!(4314) it is forgives(4324) all sins: for He is Oft-Forgiving, Most
Thou that wilt judge between Thy Servants in those Merciful.
matters about which they have differed." 4324 Forgives all sins: i.e., on sincere repentance and amendment of conduct.
4314 The mysteries of life and death, of worship and spiritual growth, are matters
of high moment, which it may be difficult for us to apprehend in this present life. 54. "Turn ye to our Lord (in repentance) and bow to His
It is no use arguing about them and plunging in endless controversies. The proper (Will), before(4325) the Penalty comes on you: after
attitude is to appeal to Allah humbly to accept our purified hearts and Faith, in the that ye shall not be helped.
firm hope that everything which is now vague to us will be cleared up in the
Hereafter, and to pray to Him for His guidance and mercy. 4325 The exhortation in brief is: 'Repent and work righteousness, before it
becomes too late'. No help will come to you when the Judgement is actually
47. Even if the wrong-doers had all that there is on earth, established and you stand before the Judgement Seat.
and as much more,(4315) (in vain) would they offer it
for ransom from the pain of the Penalty on the Day of
55. "And follow the Best(4326) of (the courses) revealed
to you from your Lord, before the Penalty comes on
Judgment: but something will confront them from
you - of a sudden while ye perceive not!-
Allah, which they could never have counted
upon!(4316) 4326 Cf. 39:18, and n. 4269. Allah's Command meets the weakness of His
weakest servants, and only asks that His servants should surrender their selfish will
4315 Cf. 13:18 . Those who reject Allah's Message must realise that the time will
4315 to Allah's Will. In divine compassion, therefore, we are allowed to do just what we
come when they will wish they had sacrificed everything in the cause of Truth and can, even though our standard should fall short of the highest standard, and
Righteousness. It will be too late then. Why not examine the matter seriously now Allah's Grace will come to our assistance. But we must do so in this life—and at
and accept Allah's Grace and Light? once, as soon as the Word penetrates our mind or understanding. We must not
delay a moment, for the Judgement may come at any time, suddenly, before we
4316 This something will be beyond anything they can conceive of in this life. Just
even perceive where we are.
as the righteous will then attain a bliss which no human imagination can conceive
of now, so the unrighteous will be in a misery of which they can form no
conception now. See next note. 56."Lest the soul should (then) say: Áh! Woe is me!-
(4327) In that I neglected (my duty) towards Allah,
48.For the evils of their Deeds will confront them, and and was but among those who mocked!´-
they will be (completely)(4317) encircled by that 4327 Many kinds of sighs and regrets will then assail us. In the first place, we shall
which they used to mock at! see our shortcomings: we were negligent when we should have been serious: we
mocked when we should have tried to learn and understand. But it will be too late
4317 How humiliating it will be for them to realise that the things they used to
then to retrieve our position.
mock at are realities all around them, and the things they were so eager to pursue
are mere falsehoods or vanities!
57. "Or (lest) it should say:(4328) Íf only Allah had
49. Now, when trouble touches man, he cries to guided me, I should certainly have been among the
Us:(4318) But when We bestow a favour upon righteous!´-
him(4319) as from Ourselves, he says, "This has been 4328 In the second place, we might be inclined to say, 'I wish I had received
given to me because of a certain knowledge (I warning or guidance'. But this would not be true, because the warning and
have)!"(4320) Nay, but this is but a trial, but most of guidance are being conveyed in the clearest manner in Allah's Revelation. That is
the force of 'lest it should say'. It could have said so, had it not seen that the
them understand not!
objection is clearly anticipated in the call to repent and in the warning about the
4318 Cf. 30:33 and n. 3545. Hereafter.
4319 Cf. 39:8 above.
327
4338 The Message of Unity, renewed in Islam, has been the Message of Allah
58. "Or (lest) it should say(4329) when it (actually) sees since the world began.
the penalty: Íf only I had another chance, I should
certainly be among those who do good!´ 4339 Cf. 5:5. False worship means that we run alter fruitless tilings, and the main
purpose of our spiritual lives is lost.
4329 In the third place, when we stand face to face with the Penalty of our own
deeds, we might say, 'I wish I had another chance'. But not one, but many, 66. Nay, but worship Allah, and be of those who give
chances are being given, especially when we are told (verse 53 above): 'Despair not
of the Mercy of Allah: for Allah forgives all sins: for He is Oft-Forgiving, Most
thanks.(4340)
Merciful'. The force of 'lest it should say' here is the same as explained in the last 4340 To "give thanks" is to show by our conduct that we esteem the gifts of Allah
note. and will use them in His service.
59."(The reply will be:) Ńay,(4330) but there came to 67. No just estimate have they made of Allah,(4341)
thee my Signs, and thou didst reject them: thou wast such as is due to Him: On the Day of Judgment the
Haughty, and became one of those who reject whole of the earth will be but His handful,(4342) and
faith!´"(4331) the heavens will be rolled up in His right hand: Glory
4330 The reply explains how all such pleas have been anticipated and met. It was to Him! High is He above the Partners they attribute to
deliberate rejection that will deserve and meet its consequences. It is further Him!
explained that the motive of sin, as with Satan, was haughtiness and Self. (R).
4341 Cf. 6:91, and n. 909; and 22:74. In running after false gods or the powers of
4331 Cf. 2:34 . The example of the arch-sinner illustrates what happens, to a nature they have forgotten that all creatures are as nothing before Allah.
minor degree, to every kind of sinner.
4342 See last note. The whole earth will be no more to Allah than a thing that a
man might enclose in the hollow of his hand, nor will the heavens with their vast
60. On the Day of Judgment wilt thou see those who told expanse be more than a scroll, which a man might roll up with his right hand, the
lies against Allah.- their faces will be turned hand of power and action. Cf. 21:104, and 81:1. (R).
black;(4332) Is there not in Hell an abode(4333) for
the Haughty? 68. The Trumpet will (just) be sounded, when all that are
4332 As spotless white is the symbol of purity, honour and truth, so black is the in the heavens and on earth will swoon,(4343) except
symbol of evil, disgrace, and falsehood. Perhaps "black" in connection with Hell such as it will please Allah (to exempt). Then will a
also refers to the scorching punishment of the Fire. second one be sounded, when, behold, they will be
standing and looking on!
4333 Cf. above, 39:32, and n. 4292, where the subtle implication of the
interrogative form is explained. 4343 Sa'iqa implies the idea of a swoon, or loss of all consciousness of being; it
implies a cessation of the normal functioning of the usual powers of life or feeling.
61. But Allah will deliver the righteous to their With the first Trumpet of the Resurrection, the whole world will cease to be in the
form and the relations which we see now: there will be a new heaven and a new
place(4334) of salvation: no evil shall touch them, nor
earth, see 14:48, n. 1925; human souls will for the time being be dazed and lose
shall they grieve. all memory or consciousness of time or place or personality. With the second
4334 Mafazah place or state of safety or salvation, place or state of victory or one, they will stand in a new world; they will see with clearer vision than ever
achievement; accomplishment of wish or desire. This is contrasted against the before; and judgement will proceed. (R).
frustration, failure, and perdition of the children of evil-what may be called
damnation in theological phraseology. 69. And the Earth will shine with the Glory of its
Lord:(4344) the Record (of Deeds) will be placed
62.Allah is the Creator of all things, and He is the (open); the prophets and the witnesses will be
Guardian and Disposer(4334) of all affairs. brought forward and a just decision(4345)
4334 Mafazah place or state of safety or salvation, place or state of victory or pronounced between them; and they will not be
achievement; accomplishment of wish or desire. This is contrasted against the wronged (in the least).
frustration, failure, and perdition of the children of evil-what may be called
4344 It will be a new Earth. All traces of injustice or inequality, darkness or evil,
damnation in theological phraseology.
will have gone. There will be the one universal Light, the Glory of Allah, which
will now illuminate all. Falsehood, pretence, and illusion will have disappeared.
63. To Him belong the keys of the heavens and the earth: Everything will be seen in its true light.
and those who reject the Signs of Allah,- it is they who
4345 It is in such a scene of Reality that Judgement will be held. Before the
will(4336) be in loss. Throne of Allah, the book of each man's deeds and motives will be placed wide
4336 Allah has nothing to lose by the rebellion or disobedience of His creatures. open, which all may see; the Prophets and Preachers of Truth and the martyrs
It is they who lose, because they go counter to their own nature, the beautiful who gave their lives or made their real sacrifices in the cause of Truth, will be in
mould in which Allah created them. the Court, to give evidence; and the decision pronounced will be absolutely just,
for the Judge will not only be just, but He will know every fact and circumstance,
and His wisdom will give due weight to everything, great or small. (R).
64.Say: "Is it some one other than Allah that ye order
me(4337) to worship, O ye ignorant ones?" 70. And to every soul will
be paid in full (the fruit) of its
4337 Order me. there is great irony here. The Prophet of Allah turns to his critics Deeds; and (Allah) knoweth best all that(4346) they
and says: 'You arrogate to yourselves the right to order me. how to worship! But do.
who are you? You are only ignorant men! My commission is from Allah. It is the
same as came to Prophets of Allah before me in all ages, viz., (1) that the only 4346 In an earthly court, a decision may possibly go wrong because the judge is
Truth is in the Gospel of Unity; and (2) that if you worship other things and turn deceived; here no deceit or mistake will be possible, for Allah knows all, and
away from Allah, your life will be wasted and all your probation will have been of knows it better than anyone else can. (R).
no account. (R).
71. The Unbelievers will be led to Hell in crowd:(4347)
65. But it has already been revealed to thee,-(4338) as it until, when they arrive, there, its gates will be opened.
was to those before thee,- "If thou wert to join (gods And its keepers will say,(4348) "Did not messengers
with Allah., truly fruitless(4339) will be thy work (in come to you from among yourselves, rehearsing to
life), and thou wilt surely be in the ranks of those who you the Signs of your Lord, and warning you of the
lose (all spiritual good)". Meeting of This Day of yours?" The answer will be:
"True: but the Decree of Punishment has been proved
true(4349) against the Unbelievers!"
328
4347 Crowds: this is the word which gives the keynote to the Surah. If the soul 4352 The angels in heaven are not surprised at the advent of the good and
does not stand to its own convictions or search out the Truth by itself, it will be righteous souls. They are glad; they greet them with the salutation of Peace; they
classed with the crowds that go to Perdition! congratulate them; and they welcome them in.
4348 The Keepers may be supposed to be angels, who know nothing of the
conditions of evil on this earth, and are surprised at such crowds coming to the
74. They will say: "Praise be(4353) to Allah, Who has
"Evil Abode" (Cf. 40:49). (R). truly fulfilled His Promise to us, and has given us
(this) land in heritage:(4354) We can dwell in the
4349 Cf. 10:33 . The answer is perhaps given by other angels: 'yes; messengers
were sent to them from among themselves, to warn them and proclaim to them
Garden as we will: how excellent a reward for those
Mercy through repentance; but the decree of Allah, which warned them of who work (righteousness)!"
punishment, has now come true against them, for they rebelled and were haughty;
4353 This is said by the new arrivals in heaven. As is right, they begin with the
they rejected Truth, Faith, and Mercy!' ( Cf. 67:6-11).
Praises of Allah, which shows at once their satisfaction and their gratitude.
72. (To them) will be said: "Enter ye the gates of Hell, to 4354 In heritage: i.e. as our Portion. Cf. 3:180, and n. 485; 6:165, and n. 988.
dwell therein: and evil is (this) Abode of the There is no question here of their passing on any property to heirs. They are the
final possessors of Heaven for eternity, by the grace of Allah.
Arrogant!"(4350)
4350 As elsewhere, the root of Evil is pointed out to be in self-love and arrogance. 75. And thou wilt see the angels surrounding the Throne
Cf. 2:34 , etc. (Divine) on all sides, singing Glory and Praise to their
Lord. The Decision between them (at Judgment) will
73. And those who feared their Lord will be led to the be in (perfect) justice, and the cry (on all sides) will
Garden in crowds:(4351) until behold, they arrive be, "Praise be to Allah,(4355) the Lord of the Worlds!"
there; its gates will be opened; and its keepers will
say: "Peace be upon you! well have ye done!(4352) 4355 These are the opening words of the first Surah, and they describe the
atmosphere of the final Bliss in Heaven, in the Light of the Countenance of their
enter ye here, to dwell therein." Lord, The Universal Lord of all!
4351 The righteous ones will also go in crowds, and not be alone. There is now a
true sorting out. Verses 73-75 are parallel in contrast to verses 71-72 above.
40. Ghafir (Forgiver) or Al Mu'min (The Believer)

In the name of Allah, Most 4359 Allah's knowledge and attributes are perfect, and everything around us
proclaims this. We are surrounded by His Signs. It is only want of Faith that will
Gracious, Most Merciful. make people dispute about them.
4360 Cf. 3:196. Their strutting about shows hoe little they can read the signs.
1. Ha Mim(4356) 5. But (there were people) before them, who denied (the
Signs),- the People of Noah, and the
4356 See paragraphs 2-4 of the Introduction to this Surah.
Confederates(4361) (of Evil) after them; and every
2. The revelation of this Book is from Allah, Exalted in People plotted against their prophet, to seize him, and
Power, Full of Knowledge,-(4357) disputed by means of vanities,(4362) therewith to
condemn the Truth; but it was I that seized them! and
4357 This verse is the same as 39:1, except for the last words describing the how (terrible)(4363) was My Requital!
attribute of Allah. In S. 39:1, it was "Full of Wisdom", because stress was laid on
the wisdom of Allah's Plan in ordering His World. In this Surah the stress is laid 4361 Cf. 38:11-13, and n. 4158. All the hosts of wickedness collected together
on Allah's Knowledge, before which the shallow knowledge of men is vain (40:83). from history will have no power against Allah's Truth, or the Messenger of that
Truth, or Allah's Holy Plan for all His Creation.
3. Who forgiveth sin, accepteth Repentance,(4358) is 4362 Whenever a great or vital Truth is proclaimed and renewed, there are always
strict in punishment, and hath a long reach (in all shallow minds that are ready to dispute about it! And what petty and vain
things). there is no god but He: to Him is the final arguments they advance! They think they can discredit or condemn the Truth in
goal. this way, or render "of none effect" Allah's Plan. But they are mistaken. If they
seem to succeed for a time, that is merely their trial.They may try to plan and plot
4358 Allah's knowledge is supreme and all-reaching. But there are other attributes against Allah's men. But their plots will fail in the long run. They will themselves
of His, which concern us even more intimately; e.g., He forgives sin and accepts be caught in their own snares. And then, how terrible will be their Punishment!
our repentance when it is sincere and results in our change of heart and life: but
He is also just, and strict in punishment; and so no loophole will be left for Evil 4363 Cf. 13:32 .
except in repentance. And further, all His attributes reach forward to everything:
His Mercy, as well as His Knowledge and Justice; His Bounties as well as His 6. Thus was the Decree of thy Lord proved true against
Punishments. the Unbelievers;(4364) that truly they are
Companions of the Fire!
4. None can dispute about the Signs of Allah(4359) but
the Unbelievers. Let not, then, their strutting 4364 Cf. 39:71. The Decree, or Word, of Allah, by which Evil was to be judged
and condemned, was proved true against these men. They are "Companions of
about(4360) through the land deceive thee! the Fire": in other words, they are fit to live only in the environment of Evil!
329
7. Those who sustain(4365) the Throne (of Allah. and 13. He it is Who showeth you his Signs, and sendeth
those around it Sing Glory and Praise to their Lord; down sustenance for you(4374) from the sky: but only
believe in Him; and implore Forgiveness for those who those receive admonition who turn (to Allah..
believe: "Our Lord! Thy Reach(4366) is over all things, 4374 Lest it should be thought that Allah's Grace did not meet the Sinner again
in Mercy and Knowledge. Forgive, then, those who and again and offer Allah's Mercy again and again, it is pointed out that Allah's
turn in Repentance, and follow Thy Path; and preserve Signs were freely vouchsafed everywhere and continuously, and that every kind of
them from the Penalty of the Blazing Fire! means was provided for man's "Sustenance" or growth and development, physical,
mental, and spiritual. But only those could take advantage of it who turned their
4365 Cf. 39:75. (R). attention to Allah, who submitted their will to Him.
4366 Cf. verse 3 above; also 6:80, 7:89, and 7:156.
14. Call ye, then, upon Allah with sincere devotion to
8. "And grant, our Lord! that they enter the Gardens of Him, even though the Unbelievers(4375) may detest
Eternity, which Thou hast promised to them, and to it.
the righteous among their fathers,(4367) their wives, 4375 Cf. 9:33 .
and their posterity! For Thou art (He), the Exalted in
Might, Full of Wisdom. 15. Raised
high above ranks (or degrees),(4376) (He is)
4367 There is nothing selfish in prayer. We pray for all who are true and sincere.
the Lord of the Throne (of Authority): by His
But just as Evil is catching, so Goodness is catching in another sense. The Command doth He send the Spirit (of inspiration) to
associates of the Good and those near and dear to them also share in their any of His servants(4377) he pleases, that it may
goodness and happiness, if only they try to walk in the same Way. And the Grace warn (men) of the Day of Mutual Meeting,-(4378)
of Allah is working for all, all the time.
4376 He is raised far above any rank or degree which we can imagine. It is
9. "And preserve them from (all) ills; and any whom possible also to treat Raft', as equivalent to Rafi, meaning that He can raise His
creatures to the highest ranks and degrees in His spiritual kingdom, for He is the
Thou dost preserve from ills(4368) that Day,- on them fountain of all honour.
wilt Thou have bestowed Mercy indeed: and that will
be truly (for them) the highest Achievement".(4369) 4377 The choosing of a man to be the recipient of inspiration-to be the standard
bearer of Allah's Truth-is the highest honour possible in the spiritual Kingdom,
4368 That is the final Judgement, and any who is saved from the evil And Allah bestows that honour according to His own most perfect Will and Plan,
consequences of their deeds in this life will truly have been saved by Allah's which no one can question, for He is the fountain of all honour, dignity, and
Mercy, and for them it is the highest achievement they could have, the attainment authority.
of all their wishes, the fulfilment of their destiny and the noblest purpose of their
Life, the supreme Salvation and Felicity. 4378 All men will meet together and meet their Lord at the Resurrection, no
matter how far scattered they may have been in life or in death.
4369 Muslim Salvation, then, is more positive than mere safety from dangers or
evils: it is the complete fulfilment of the noble destiny of man in the attainment of 16. The Day whereon they will (all) come forth: not a
the fullest Grace,
single thing concerning them is hidden from Allah.
Whose will be the dominion that Day?"(4379) That of
10. The Unbelievers will be addressed: "Greater was the
Allah, the One the Irresistible!
aversion of Allah to you(4370) than (is) your aversion
to yourselves, seeing that ye were called to the Faith 4379 The Kingdom of Allah—of Justice, Truth, and Righteousness-will then be
and ye used to refuse." fully established. Evil can then no more come into competition with Good, even
in the subjective consciousness of man.
4370 The Unbelievers having rejected Allah's Signs, they now see how they are
shut out from Grace, and they feel disgusted with themselves. How much greater 17.That Day will every soul be requited for what it
was Allah's displeasure with them, when He showered mercy upon mercy on
them and they yet rebelled! How could they now hope for Grace!
earned; no injustice will there be that Day, for Allah is
Swift(4380) in taking account.
11. They will say: "Our Lord! twice hast Thou made 4380 Swift in several senses: (1) the time of the present life or of the interval
us(4371) without life, and twice hast Thou given us before Judgement, i.e., before the restoration of true values, is so short as
Life! Now have we recognised our sins: Is there any compared to Eternity, that it may be counted as negligible: in the next verse the
Day is characterised as "(ever) drawing near"; (2) in spite of the great concourse of
way out (of this)?" souls to be judged, the process of Judgement will be almost instantaneous, "in the
4371 Cf. 2:28: "How can ye reject the faith in Allah?-seeing that ye were without twinkling of an eye" (16:77), because everything is already known to Allah; and yet
life, and He gave you life; then will He cause you to die, and will again bring you not the least injustice will be done.
to life; and again to Him will ye return." Nonexistence, or existence as clay without
life was equivalent to death. Then came true Life on this earth; then came physical 18. Warn them of the Day that is (ever) drawing near,
death or the cessation of our physical life; and now at the Resurrection, is the when the hearts will (come) right up to the
second life.
Throats(4381) to choke (them); No intimate
friend(4382) nor intercessor will the wrong-doers
12. (The answer will be:) "This is because, when Allah
have, who could be listened to.
was invoked as the Only (object of worship),(4372) ye
did reject Faith, but when partners were joined to 4381 Hearts will come right up to the Throats to choke them; an idiom implying
Him, ye believed! the Command is with Allah,(4373) that the whole of their life-functions will be choked up with terror. But a more
subtle meaning emerges from further analysis. The heart (or the breast) is the seat
Most High, Most Great!" of affection, emotion, and every kind of feeling, such as terror; pain, despair, etc.
4372 Cf. 39:45, and n. 4313. When exclusive devotion is not rendered to Allah, These things will as it were overflow right up to the throat and choke it. The throat
there is no true understanding, in the mind of a creature, of his own true position, is the vehicle for the voice; their voice will be choked, and they will be able to say
or of the working of the Divine Will and Purpose. How can he then hope to nothing. The throat is the channel for food, which goes to the stomach and
achieve the purpose of his life, or obtain Allah's Mercy, which is the only way to maintains a healthy functioning of life; the choking means that the healthy
obtain release from the consequences of Sin? functioning will stop, and there will be nothing but woe.
4373 At the Judgement, the matter will have passed out of the stage at which 4382 In that enforcement of personal responsibility, what sympathy or
further chances could have been hoped for. But in any case Allah is High above intercession can the wrongdoers get? Is Hamim in any way connected with the
all things, Great above all that we can conceive of, both in Mercy and injustice. Abbreviated Letters Ha Mim attached to this Surah? See Introduction.
The Decision will be with Him, and Him alone.
330
19.((Allah)) knows of (the tricks) that deceive with the of Unbelievers (end) in nothing but errors (and
eyes,(4383) and all that the hearts (of men) delusions)!...
conceal.(4384) 4391 Verse 24 described the opposition of three types of Unfaith, which opposed
Faith, in different ways, as described in the last note. Qarun, in his overweening
4383 Men may be taken in by tricks that deceive with the eyes, but Allah's perfect insolence, may well have called Moses and Aaron "sorcerers telling lies" in the
knowledge penetrates through all mysteries. "Deceive with the eyes" may mean Sinai desert, as he despised priests and men of God, and might cast the Egyptian
several things: (1) a sleight of hand (literally or figuratively) may deceive in respect reproach in their teeth as a reminiscence. Here, in verse 25, we have an episode
of the eyes of beholders, for the things that they see do not actually happen; (2) it about the time of the birth of Moses: "them" and "they" refer to Pharaoh and his
may be the deceiver's own eyes that play false, because, for example, they show Court; the "coming" of Moses here refers to the time of his birth. On that
love when hatred is meant; or (3) it may be that the eyes of the beholder play him construction, "with him", lower down in their speech would be elliptical, referring
false, in that he sees things that he should not see, and thus sins with his eyes. to "slay the sons", as if they had said, "Kill all Israelite male children: the unknown
4384 Here we come into the region of evil motives and thoughts which may be Prophet to be born would be amongst them: so kill them all with him." In verse 26
concealed in the hearts, breast, or mind, but which are all perfectly known to we again skip some years and recall an episode when Moses, having got his
Allah. mission, stood in Pharaoh's Court, and some of the Egyptian Commonalty were
almost ready to believe in him.
20. And Allah will judge with (justice and) Truth: but 4392 That is, the Israelites, for they were the custodians of Allah's Faith then. For
those whom (men) invoke besides Him, will not (be in the slaughter of Israelite children by Pharaoh, see 27:4-6, and notes.
a position) to judge at all. Verily it is Allah (alone)
Who hears and sees(4385) (all things). 26.Said Pharaoh: "Leave me to slay Moses; and let him
call on his Lord!(4393) What I fear is lest he should
4385 If men build their hopes or their faith in anything except the Divine Grace,
change your religion,(4394) or lest he should cause
they will find themselves deserted. Any pretences that they make will be known to
Allah. On the other hand every single good act, or word, or motive, or aspiration mischief to appear in the land!"
of their will, will reach Allah's Throne of Mercy. 4393 This is an episode that occurs when Moses, invested with his mission,
confronts Pharaoh in his Court and preaches to him: see 20:49 and following
21. Do they not travel through the earth and see what verses; also 20:57 , 63.
was the End of those before them?(4386) They were
4394 Some of Pharaoh's people did afterwards give up the worship of Pharaoh
even superior to them in strength, and in the traces and of the Egyptian gods and believed "in the Lord of Aaron and Moses" and in
(they(4387) Have left) in the land: but Allah did call fact suffered martyrdom for the Faith of Unity: 20:70-73.
them to account for their sins, and none had they to
defend them against Allah. 27.Moses said: "I have indeed called upon my Lord and
4386 Cf. 30:9. and several other similar passages.
your Lord(4395) (for protection) from every arrogant
one who believes not in the Day of Account!"
4387 See n. 3515 to 30:9. We can learn from the history of previous nations.
Many of them were more powerful, or have left finer and more imposing 4395 The whole point of the Gospel of Unity which Moses preached was that the
monuments and made a deeper impression on the world around them than any God of Moses and the God of Pharaoh, of Israel and Egypt , the Lord of all the
particular generation addressed. "Traces" in the text may be taken in that extended Worlds, was One-Allah, the only True God See 20:49-50 and notes 2572 and
sense. And yet all this did not save them from the consequences of their sins. 2573. (R).
They were called to account and punished. None of the power or pomp or skill of
which they boasted could for a moment ward off the punishment when it came in 28. A believer, a man(4396) from among the people of
Allah's good time ( Cf. 40:82). Pharaoh, who had concealed his faith, said: "Will ye
slay a man because he says, ´My Lord is Allah.?- when
22. That was because there came to them their
he has indeed come to you with Clear (Signs) from
messengers(4388) with Clear (Signs), but they your Lord? and if he be a liar, on him is (the sin of) his
rejected them: So Allah called them to account: for He lie: but, if he is telling(4397) the Truth, then will fall
is Full of Strength, Strict in Punishment. on you something of the (calamity) of which he warns
4388
4388 But Allah in His Mercy always sends a Message of warning and good news you: Truly Allah guides not one(4398) who
through his messengers, and He gives His messengers Clear Signs and an transgresses and lies!
authority that can be recognised. Among the Clear Signs are: (1) the pure and
unselfish lives of the messengers; (2) the revelation of truth which they bring; (3) 4396 There is nothing to justify the identification of this man with the man
their influence on the course of events in their own and succeeding generations; mentioned in 28:20, who warned Moses long before Moses had received his
etc. Some of these may be so remarkable that they merit the name of Miracles. mission. On the contrary, in this passage, the man is evidently speaking after
Moses had received his mission, preached to Pharaoh, and got a certain amount
of success, for which Pharaoh and his people were trying to seek his life. Moses
23.Of old We sent Moses,(4389) with Our Signs and an
had evidently already brought his Clear Signs.
authority manifest,
4397 A commonsense view is put before them by an Egyptian who loves his own
4389 This is not the story of Moses himself, so much as an introduction to the people and does not wish them to perish in sin. "Will you kill this man for calling
story of the one j ust man who believed, in the court of Pharaoh: see verse 28 on Allah? Have you not seen his character and behaviour? Do you not see the
below. This Surah's alternate title ("The Believer") refers to him. 'Clear Signs' about him that bespeak his credentials? Suppose for a moment that
he is a liar and pretender: he will suffer for his falsehood, but why should you turn
24. To Pharaoh, Haman,(4390) and Qarun; but they against Allah? But suppose that he is really inspired by Allah to tell you the truth
called (him)" a sorcerer telling lies!"... and warn you against evil, what will be your fate when Allah's Wrath descends?
For it must descend if he is a true Messenger sent by Allah."
4390 Here are three types of Unfaith, each showing a different phase, and yet all
united in opposition to the Truth and Mission of Moses. (1) Pharaoh is the type of 4398 This is with reference to the "Clear Signs". 'They are Signs of Allah's
arrogance, cruelty, and reliance on brute force; Cf. 28:38-39. (2) Haman was guidance, for Allah would never guide a man who exceeds the bounds of truth
Pharaoh's minister (n. 3331 to 28:6; also 28:38): he was the type of a sycophant and tells you lies! Such a man is bound to be found out!'
who would pander to the vanity of any man in power. (3) Qarun excelled in his
wealth, was selfish in its use, and overbearing to the poor (28:76-81. and n. 3404). 29."O my People! Yours is the dominion this day: Ye
They all came to an evil end eventually. have the upper hand(4399) in the land: but who will
help us from the Punishment of Allah, should it befall
25. Now, when he came to them(4391) in Truth, from Us, us?" Pharaoh said: "I but point out to you that which I
they said, "Slay the sons of those who believe(4392) see (myself);(4400) Nor do I guide you but to the
with him, and keep alive their females," but the plots Path of Right!"
331
4399 'Do not be puffed up with arrogance because the power is in your hands at that their hearts were sealed up to any fresh influences for good. Cf. 7:100; also
present! Do you deserve it? Will it last? If you are sinning and drawing upon 2:7, and n. 31.
yourselves Allah's Punishment, is there anything that can shield you from it?'
4400 Pharaoh's egotism and arrogance come out. 'I can see and understand
36. Pharaoh said: "O Haman! Build me a lofty
everything. As I see things, so do I direct you. The Path which I see must be right, palace,(4408) that I may attain the ways and means-
and you must follow it.'
4408 Cf. 28:38, and n. 3371. There are two points to be noted here. (1) Pharaoh,
in the arrogance of his materialism, thinks of the Kingdom of Heaven like a
30. Then said the man who believed: "O my people! Truly kingdom on earth; he thinks of spiritual things in terms of palaces and ladders:
I do fear for you something like(4401) the Day (of notice that the word asbab (ways and means) is emphasised by repetition. (2) His
disaster) of the Confederates (in sin)!-(4402) sarcasm turns Moses and Allah to ridicule. Really he does not believe in anything
spiritual, and he frankly states that 'for his part he thinks Moses is a liar', though
4401 He appeals to past history "Have you not heard of people who lived before other men less lofty than he (Pharaoh) may be deceived by the Clear Signs of
you?-like the generations of Noah, 'Ad, Thamud, and many more-who held Moses.
together in sin against Allah's Preachers, but were wiped out for their sins?"
4402 Cf. 38:11-13, and n. 4158, also 40:5, and n. 4361. 37. "The ways and means of (reaching) the heavens, and
that I may mount up to the Allah of Moses: But as far
31."Something like the fate of the People of Noah, the as I am concerned, I think (Moses) is a liar!" Thus was
Ád, and the Thamud, and those who came after made alluring,(4409) in Pharaoh´s eyes, the evil of
them: but Allah never wishes injustice(4403) to his his deeds, and he was hindered from the Path; and the
Servants. plot(4410) of Pharaoh led to nothing but perdition
(for him).
4403 'All these disasters happened in history, and they will happen again to you if
you do not give up evil. Do not for a moment think that Allah is unjust. It is you 4409 Pharaoh's speech shows how his own egotism and haughty arrogance
who are deliberately preparing the disasters by your conduct.' brought him to this pass, that even the evil which he did seemed alluring in his
own eyes! His heart was indeed sealed, and his arrogance prevented him from
32."And O my people! I fear for you a Day(4404) when seeing the right path. (With the Kufi Qira'ah I read sudda in the passive voice).
there will be Mutual calling (and wailing),- 4410 Pharaoh had plotted to slay Moses (40:26) and to kill the Children of Israel
(40:25). The plot recoiled on his own head and on the head of his people who
4404 This Day may refer to the Day of Judgement, of which three features are joined in the plot; for they were all drowned in the Red Sea .
here referred to. (1) People may wail and call to each other, but no one can help
another: each one will have his own judgement to face; (2) the wicked will then be
driven to Hell from the Judgement Seat; and (3) there will be no one to help, 38.The man who believed said further: "O my people!
guide, or intercede, because the grace and guidance of Allah had already been Follow me: I will lead you to the Path of Right.(4411)
rejected. But the words are perfectly general, and are applicable to all stages at
which the Wrath of Allah is manifest. 4411 Note the contrast between the earnest beseeching tone of the Believer here
and the hectoring tone of Pharaoh in using similar words in 40:29 above.
33. "A Day when ye shall turn your backs and flee: No
39."O my people! This life of the present is nothing but
defender shall ye have from Allah. Any whom Allah
(temporary) convenience: It is the Hereafter that is
leaves to stray, there is none to guide...
the Home that will last.(4412)
34. "And to you there came Joseph in times gone 4412 Faith makes him see the contrast between vanities, even though they may
by,(4405) with Clear Signs, but ye ceased not to doubt glitter temporarily, and the eternal Good that is destined for man.
of the (Mission) for which he had come: At length,
when he died, ye said: Ńo messenger will Allah 40. "He that works evil will not be requited but by the
send(4406) after him.´ thus doth Allah leave to stray like thereof: and he that works a righteous deed -
such as transgress and live in doubt,- whether man or woman - and is a Believer- such will
enter the Garden (of Bliss): Therein will they have
4405 So far he has been speaking of general religious tradition. Now, as an
Egyptian, addressing Egyptians, he refers to the mission of Joseph in Egypt .
abundance(4413) without measure.
Joseph was not born in Egypt , nor was he an Egyptian. With what wonderful 4413 Cf. 2:212. The spiritual Good will not only last. It will be a most liberal
incidents he came into Egypt ! What difficulties did he not surmount among his reward, far above any merits of the recipient.
own brothers first, and in the Egyptian family which afterwards adopted him! How
injustice, spite, and forgetfulness on the part of others, yet wove a spell round him
and made him a ruler and saviour of Egypt in times of famine! How he preached
41. "And O my people! How (strange) it is(4414) for me
to prisoners in prison, to Zulaykha in her household, to the Egyptian ladies in to call you to Salvation while ye call me to the Fire!
their banquet, and to the Court of Pharaoh generally! The Egyptians profited by
4414 It may seem strange according to the laws of this world that he should be
the material gains which came to them through him, but as a nation remained
seeking their Good while they are seeking his damnation! But that is the merit of
sceptical of his spiritual truths for many generations after him. ( Cf. S. 12).
Faith. Its mission is to rescue its enemies and Allah's enemies, as far as their will
4406 See Appendix IV, p. 406, for a discussion of the interval between Joseph will consent!
and Moses. Perhaps the interval was about one to three centuries, a very short
period for the memory of a learned nation like the Egyptians. And yet they as a 42. "Ye do call upon me to blaspheme against
nation ignored his spiritual work, and afterwards even persecuted Israel in Egypt Allah,(4415) and to join with Him partners of whom I
until Moses delivered them. They actually saw the benefits conferred by Joseph,
but did not realise that Allah's Kingdom works continuously even though men have no knowledge; and I call you to the Exalted in
ignore it. See Appendix V, pp. 408-13; for a sketch of Religion in Egypt . For such Power, Who forgives again and again!"
men how could the Grace and Guidance of Allah be effective in their hearts?
4415 The worship of Pharaoh was but typical of Egyptian blasphemy, but it had
many sides, including the worship of heroes, animals, powers of good and evil in
35."(Such) as dispute about the Signs of Allah, without nature, and idols of all kinds. It is this comprehensive cult which required
any authority that hath reached them, grievous and forgiveness again and again, but Allah is Exalted in Power, and gives such
odious (is such conduct) in the sight of Allah and of forgiveness on repentance.
the Believers. Thus doth Allah seal up(4407) every
heart - of arrogant and obstinate Transgressors." 43. "Without doubt ye do call me to one who is not fit to
be called to,(4416) whether in this world, or in the
4407 See the last note. The arrogant transgressors having closed their hearts to the Hereafter; our return will be to Allah. and the
Message of Allah and to every appeal made to them, it followed by Allah's Law
Transgressors will be Companions of the Fire!
332
4416 Faith is not content with its own inner vision and conviction. It can give his past actions and his faculties and opportunities will be witnesses as to the use
ample arguments. Three are mentioned here: (1) nothing but Allah is worthy of he made of them (24:24); intact he will himself be a witness against himself
worship, either in this world of sense or in the spiritual world; (2) our Return will (6:130); and the prophets and just men will bear witness to the fact that they
be to Allah, the Eternal Reality; and (3) the worship of Falsehood must necessarily preached and warned men (39:69; 2:133).
lead to the Penalty of Falsehood, unless Allah's Mercy intervenes and forgives on
our sincere repentance. (R). 52.The Day when no profit will it be to Wrong-doers to
present their excuses,(4425) but they will (only) have
44. "Soon will ye remember what I say to you
the Curse and the Home of Misery.
(now).(4417) My (own) affair I commit to Allah. for
Allah (ever) watches over His Servants." 4425 After the testimony mentioned in the last note, there will be no room for
excuses, and if any were made, they could serve no purpose, unlike the state of
4417 The wording suggests as if there was a plot to kill him, but he was saved, as matters in this world, where there is much make-believe, and Falsehood often
the next verse shows. His thought to the last is with his People. 'No matter what masquerades as Truth and is accepted as such even by those who should know
you do to me: you will have cause to remember my admonition, when perhaps it better.
is too late for you to repent. For my part I commit myself to the care of Allah, and
my Faith tells me that all will be right.' 53. We did aforetime give Moses the (Book of)
Guidance,(4426) and We gave the book in inheritance
45. Then Allah saved him from (every) ill that they
to the Children of Israel,-
plotted (against him), but the burnt of the
Penalty(4418) encompassed on all sides the People of 4426 Moses was given a Revelation, and it was given in heritage to the Children of
Israel, to preserve it, guide their conduct by, and hold aloft its Message; but they
Pharaoh. failed in all these particulars.
4418 The Pharaoh of the time of Moses, and his people, suffered many calamities
in this world: 7:130-136. But those were nothing to the spiritual Penalties 54. A Guide and a Message to men of Understanding.
mentioned in the next verse.
55.Patiently, then, persevere:(4427) for the Promise of
46. In front of the Fire will they be brought, morning and Allah is true: and ask forgiveness(4428) for thy fault,
evening:(4419) And (the sentence will be) on the Day and celebrate the Praises of thy Lord in the evening
that Judgment will be established: "Cast ye the People and in the morning.(4429)
of Pharaoh into the severest Penalty!"
4427 The Israelites corrupted or lost their Book: they disobeyed Allah's Law; and
4419 When the Judgement really comes, it is not like an ordinary physical failed to proclaim and exemplify Allah's Message. That is why the new Revelation
disaster. The Fire of Punishment is ever present-morning and evening-i.e., at all came to the Prophet. If, in the beginning, it was rejected and persecuted, there was
times. The sentence becomes final and there is no mitigation. no cause for discouragement; on the contrary, there was all the greater need for
patience and perseverance.
47. Behold, they will dispute with each other in the
4428 Every mortal according to his nature and degree of spiritual enlightenment
Fire!(4420) The weak ones (who followed) will say to falls short of the perfect standard of Allah (16:61), and should therefore ask Allah
those who had been arrogant, "We but followed you: for forgiveness. What is merit in an ordinary man may be a human shortcoming in
Can ye then take (on yourselves) from us some share one nearest to Allah: see 38:24-25, and notes 4175-4176. Prophets have a further
of the Fire? responsibility for their People or their Ummah, and they ask in a representative
capacity.
4420 Just as Unity, Harmony, and Peace are symbols of Truth, Bliss, and
Salvation, so Reproaches, Disputes, and Disorders are symbols of Hell. 4429 Cf. 3:41 . Evening and morning are the best times for contemplation and
spiritual effort. But the phrase "evening and morning" may mean "at all times". (R).
48. Those who had been arrogant will say: "We are
56.Those who dispute about the signs of Allah without
all(4421) in this (Fire)! Truly, Allah has judged
any authority bestowed on them,- there is(4430)
between (his) Servants!"
nothing in their breasts but (the quest of) greatness,
4421 Note the evasion and cynicism of the answer, befitting the character of which they shall never attain to: seek refuge, then, in
spiritual misleaders! 'What! are we not suffering with you in the same Fire! Pray to Allah. It is He Who hears and sees (all things).
Allah if you like! He has pronounced His Judgement!' Cf. 14:21-22.
4430 The Disputes are actuated by nothing but the desire for self-glory and self-
49. Those in the Fire will say to the Keepers of aggrandizement. Their desire is not likely to receive fruition, but others should
take warning from it.
Hell:(4422) "Pray to your Lord to lighten us the
Penalty for a day (at least)!"
57. Assuredly the creation(4431) of the heavens and the
4422 Cf. 39:71. The poor misguided ones will turn to the angels who are their earth is a greater (matter) than the creation of men:
Keepers, asking them to pray and intercede for them. But the angels are set there Yet most men understand not.
to watch over them, not to intercede for them. In their innocence they ask, 'Did
you have no warnings from messengers, men like yourselves, in your past life?' 4431 The heavens and the earth include mankind and all other creatures and
millions of stars. Man is himself but a tiny part of creation. Why should he be so
50. They will say: "Did there not come to you your egocentric? The whole is greater than a tiny part of it. And Allah Who created the
whole of the Worlds is able to do much more wonderful things than can enter the
messengers with Clear Signs?" They will say, "Yes". imagination of man. Why should man be arrogant and doubt the Resurrection,
They will reply, "Then(4423) pray (as ye like)! But the and take upon himself to doubt the possibility of Allah's Revelation? It is only
prayer of those without Faith is nothing but (futile because he has made himself blind. See next verse.
wandering) in (mazes of) error!"
4423 The answer being in the affirmative, they will have to tell the dreadful truth:
58. Not equal are the blind and those who (clearly)
'This is neither the time nor the place for prayer, for mercy! And in any case, see:(4432) Nor are (equal) those who believe and
Prayer without Faith is Delusion, and must miss its mark.' Cf. 13:14 . work deeds of righteousness, and those who do evil.
Little do ye learn by admonition!
51. We will, without doubt, help our messengers and
4432 The man of Faith who backs his faith by righteous conduct is like the man of
those who believe, (both) in this world´s life and on clear vision, who sees things in their true perspective and walks with firm steps in
the Day when the Witnesses(4424) will stand forth,- the Way of Allah. The man who does evil is like a blind man: the Light of Allah is
all around him, but the man has made himself blind, and he can see nothing. He
4424 The Day of Judgement is described as "the Day when Witnesses will stand has rejected Faith and cannot even learn by other people's admonition.
forth". This description implies two things: (1) that there man will be judged justly;
333
59.The Hour will certainly come:(4433) Therein is no Sings have come to me from my Lord; and I have been
doubt: Yet most men believe not. commanded to bow (in Islam) to the Lord of the
Worlds."
4433 "The Hour" is the crown and consummation of man's life on this earth—the
gateway to the Hereafter. 4443
4443 All objects of worship besides Allah are mere delusions. To anyone who
sees this clearly, through Allah's Self-revelations, the only possible course is to give
60.And your Lord says: "Call on Me; I will answer your up everything else, which his own inner experience as well as outer Revelation tell
him is false or of a temporary nature, and to bring his own will and actions into
(Prayer):(4434) but those who are too arrogant to complete unison with Allah's Will: for that is the meaning of Islam, bowing to the
serve Me will surely find themselves in Hell - in Will of Allah. When we bow to the Real and Everlasting, we are automatically
humiliation!" saved from falling victims to the False and Evanescent. (R).
4434 As this life is not the end of all things, and we are to have its fulfillment in
the Hereafter, we have only to pray to the Lord of the Present and the Hereafter,
67. It is He Who has(4444) created you from dust then
and He will hear us, forgive us, guide us, and make our Path smooth. But Pride from a sperm-drop, then from a leech-like clot; then
will have its fall-and its humiliating Punishment. Cf. 37:18. does he get you out (into the light) as a child: then
lets you (grow and) reach your age of full strength;
61.It is Allah Who has(4435) made the Night for you, then lets you become old,- though of you there are
that ye may rest therein, and the days as that which some who die before;- and lets you reach a Term
helps (you) to see. Verily Allah is full of Grace and appointed; in order that ye may learn wisdom.
Bounty to men: yet most men give no thanks. 4444 Cf. this passage with 22:5 and notes 2773 and 2774. The various stages of
4435 The succession of Day and Night in our physical life is frequently appealed man's physical life are: (!) first, simple matter (dust); (2) the sperm-drop in the
to, as a symbol to draw our attention to the Mercy and Bounty of Allah. If we father; (3) the fertilised ovum in the mother's womb; (4) out into the light, as a
viewed these things aright, we should serve Allah and seek Light from Him and human child; (5) youth and full maturity; (6) decay; and (7) death. In some cases
Rest from Him, and celebrate His praises with gratitude. the late stages are curtailed or cut off; but in any case, a Term appointed is
reached, so that the higher purpose of Allah's Will and Plan may be fulfilled in
each given case, that man "may learn wisdom".
62. Such is Allah, your Lord, the Creator of all things,
there is no god but He: Then how ye are 68.It is He Who gives Life(4445) and Death; and when
deluded(4436) away from the Truth!
He decides upon an affair, He says to it, "Be", and it is.
4436 If we worship false gods, i.e., go after vanities, what is it that deludes us and
4445 The keys of life and death are in Allah's hands. But He is not dependent on
leads us astray? What could it be but our rank ingratitude and failure to use the
time or place or instruments or materials. All that He has to do is to say "Be", and
understanding which Allah has given us?
it comes into existence. Cf. 16:40 , and n. 2066; 36:82, and n. 4028. Conversely,
His Will or Command is sufficient to annihilate Existence into Non-Existence
63. Thus are deluded those(4437) who are wont to reject (Life into Death) or determine the limits or conditions of Existence or Non-
the Signs of Allah. Existence.
4437 See the last two notes. If men are deluded by Falsehoods, it is because they
reject Revelation and refuse to learn from the Signs of Allah all around them.
69. Seest thou not those that dispute concerning the
Sings of Allah. How are they turned away(4446) (from
64. Itis Allah Who has(4438) made for you the earth as Reality)?-
a resting place,(4439) and the sky as a canopy, and 4446 Those who dispute about the Signs of Allah which are clear to all who care
has given you shape-(4440) and made your shapes to see, are merely in the mists of Unreality: Cf. 10:32 .
beautiful,- and has provided for you
Sustenance,(4441) of things pure and good;- such is 70. Those who reject the Book(4447) and the
Allah your Lord. So Glory to Allah, the Lord of the (revelations) with which We sent our messengers: but
Worlds! soon shall they know,-
4438 The argument in the last two verses was from man's personal experience of 4447 "The Book" may refer to the Holy Qur'an or to the fundamental Revelation,
his physical life. In this and the next verse a parallel argument is addressed to man the "Mother of the Book" ( 13:39 ), while the Books revealed to the messengers
on a much higher plane: 'look at the spacious earth and the canopy of the sky; are the definite Revelations that came down to men from time to time.
look at the special position you occupy above other animals that you know, in
shape and form, and moral and spiritual capacities; consider your refinements in 71.When the yokes (shall be)(4448) round their necks,
food and fruits and the higher spiritual Sustenance of which your physical food is
and the chains; they shall be dragged along-
a type; would you not indeed say that the Lord is good, and would you not glorify
His Holy Name?' 4448 The rejection of Allah's Message, however brought, carries its own penalty.
The yoke of spiritual slavery to Sin and Evil is fastened more and more firmly
4439 A resting place. I understand this to imply a temporary place of rest or round the rejecter's neck, because there is no one to safeguard his freedom, and
sojourn, a period of probation, to be followed by the eternal Home. the chains of superstitions and the ugly consequences of evil restrict his freedom
4440 Cf. 7:11 and n. 996. The shape and form refer to the physical form as well and the limited faculty of choice which was given by Allah to man. This process
as to the inborn moral and spiritual capacities of man. As regards physical form, receives its climax at the Hour of Judgement.
Cf. Milton's description of Adam and Eve, "Two of far noble shape, erect and tall"
( Paradise Lost, 4:288). As regards moral and spiritual capacities, they are typified 72. In the boiling fetid fluid;(4449) then in the Fire shall
by the breathing of Allah's spirit into man: 15:29 (see also 64:3). they be burned;
4441 "Sustenance" all that is necessary for growth and development, physical, 4449 The sinner gets dragged further and further in the disgusting consequences
moral, and spiritual ( Cf. n. 2105 and 16:73). of his evil actions, until the fire of destruction closes in upon him.
65. He is the Living (One):(4442) There is no god but He: 73. Then shall it be said to them: "Where are the
Call upon Him, giving Him sincere devotion. Praise be (deities) to which ye gave part- worship-
to Allah, Lord of the Worlds!
4442 The real, self-subsisting Life is only in Him. Cf. 2:255, and n. 296. All other
74. "In derogation of Allah." They will reply: "They
forms of life are but shadows compared to His perfect Light. have(4450) left us in the lurch: Nay, we invoked not,
of old, anything (that had real existence)." Thus does
66.Say: "I have been forbidden(4443) to invoke those Allah leave the Unbelievers to stray.
whom ye invoke besides Allah,- seeing that the Clear
334
4450 All falsehood will vanish: Cf. 7:37 . The only Reality will be fully manifest transport serves one of the fundamental purposes of civilisation, being in this
even to those to whom Evil was made to seem alluring in the lower life. They will respect like ships for international commerce: 30:46, and n. 3565. It is by means
feel in their inmost souls that they had been pursuing mere shadows, things of no of human intercourse through transport that we can carry out the highest needs of
real existence. This was the result of their rejecting the Light and the Grace of our culture, "any need there may be in our hearts", i.e., in our inner being.
Allah: they got entangled in the mazes of error.
80.And there are (other) advantages in them for you
75. "That was because(4451) ye were wont to rejoice on (besides); that ye may through them attain to any
the earth in things other than the Truth, and that ye need (there may be) in your hearts; and on them and
were wont to be insolent. on ships ye are carried.
4451 Allah does not withdraw His grace from any unless (1) they actively and
deliberately take a delight in things that are vain or false, and (2) they insolently 81.And He shows you (always)(4457) His Signs: then
reject the things that are true-in other words, unless men are deliberately false to which of the Signs of Allah will ye deny?
their own lights, as illuminated by the Light of Allah.
4457 The Signs of Allah's goodness and mercy are so numerous that it is
impossible to enumerate them. Which of them can any mortal deny? This is the
76."Enter ye the gates(4452) of Hell, to dwell therein:
theme of that highly poetical Surah , Al Rahman (S. 55).
and evil is (this) abode of the arrogant!"
4452 Cf. 39:72. 82.Do they not travel through the earth and see what
was the End of those before them? They were more
77.So persevere in patience; for the Promise of Allah is numerous than these and superior in strength(4458)
true: and whether(4453) We show thee (in this life) and in the traces (they have left) in the land: Yet all
some part of what We promise them,- or We take thy that they accomplished was of no profit to them.
soul (to Our Mercy) (before that),-(in any case) it is to 4458 Cf. 9:69. For any generation to take inordinate pride in its own single
Us that they shall (all) return. achievements in science or skill becomes ridiculous if we consider the broad
stream of history- In the first place, men will find that a great deal of what they
4453 Cf. 10:46 , and n. 1438. As the eventual justice and readjustment of values
attribute to their own merits only became possible owing to the earlier work of
must take place, when every soul returns to the Judgement Seat of Allah, it makes
their predecessors. Secondly, many of their predecessors were more numerous
no difference if good and evil meet their deserts in this very life or not. Cf. also
and mightier in power than they, although the perspective of time may have
13:40 .
reduced the apparent depth of their influence, and the monuments which they
have left behind may have suffered from the destroying hand of Time. Thirdly,
78.We did aforetime send messengers before thee: of and most important of all, when they forgot Allah and His inexorable Law,
them(4454) there are some whose story We have nothing of their own handiwork profited them: they perished in the common ruin
related to thee, and some whose story We have not as all vanities must perish. Cf. also 40:21 above, and n. 4387. See how the
recapitulation rounds off the argument.
related to thee. It was not (possible) for any
messenger to bring a sign except by the leave of Allah. 83. For when their messengers came to them with Clear
but when the Command(4455) of Allah issued, the
Signs, they exulted(4459) in such knowledge (and
matter was decided in truth and justice, and there
skill) as they had; but that very (Wrath) at
perished, there and then those who stood on
which(4460) they were wont to scoff hemmed them
Falsehoods.
in.
4454 Cf. 4:164. Allah sent Messengers of His Truth to every people. There are
some whose names are known to us through the Holy Qur' an, but there are a 4459 Arrogance and an exaggerated idea of Self were at the bottom of the Evil to
large number whose names are not made known to us through that medium. We which they succumbed ( Cf. n. 4350).
must recognise the Truth wherever we find it. 4460 Cf. 16:34 . Nothing could stop the Justice of Allah punishing Evil. What they
4455 The Signs of Allah are everywhere, and can be seen by the discerning eye at had ridiculed came as an inexorable fact. None of their grandeur or art or science
all times. But if any extraordinary Signs are demanded by cynics or Unbelievers, or skill was of any use when they lost their souls!
they will not be granted merely because they are demanded. It is Allah's Will that
issues them, not merely the desire of human beings, even if he be a Messenger of 84.But when they saw Our Punishment, they said: "We
Allah. But when an extraordinary Sign does issue by the Command of Allah, it believe in Allah,- the one Allah - and we reject the
means that the cup of the iniquitous is full; that their case is decided, and their partners we used to join with Him."
time of respite is past; and that Justice takes the place of Mercy, and evil is blotted
out.
85. But their professing the Faith(4461) when they
79.It is Allah Who made(4456) cattle for you, that ye (actually) saw Our Punishment was not going to profit
may use some for riding and some for food; them. (Such has been) Allah.s Way of dealing with His
Servants (from the most ancient times). And even
4456 Cf. 16:5-8. The fact that beasts, which in their wild state are so noxious, are, thus did the Rejecters of Allah perish (utterly)!
when domesticated, so useful to man, is itself one of the great and standing Signs
of Allah's care for man. The great usefulness of cattle is very instructive. They 4461 Again and again were they given chances, and again and again did they reject
serve for riding, and many of them for food; further, they are used for the plough, them. When it was too late, and in fact when it had no meaning, they offered to
and they produce milk, or wool or hair; and from their carcases man derives profess Faith. That was of no use. Allah does not accept unmeaning things of that
bones and horns for many industrial uses; but passing on to the higher aspects of kind. He wants to train and purify our will. For their disobedience and rebellion
life, they further social, moral, and spiritual uses as draught-animals, in that they perished utterly.
335
41. Fussilat (Expounded) or Ha Mim

In the name of Allah, Most 4469 But blessed are those who have Faith. They will have a Future and a Bliss
that will never fail.
9. Say: Is it that ye deny Him Who created the earth in
two Days?(4470) And do ye join equals with Him? He
1. Ha Mim:(4462) is the Lord of (all) the Worlds.
4462 Abbreviated Letters: See Introduction to S. 40. See also n. 4382 to 40:8, and 4470 This is a difficult passage, describing the primal creation of our physical
n. 4505 to 41:34. earth and the physical heavens around us. If we count the two Days mentioned in
this verse, the four Days, mentioned in verse 10, and the two Days mentioned in
verse 12, we get a total of eight Days, while in many passages the creation is stated
2. A Revelation from (Allah),(4463) Most Gracious, Most to have taken place in six Days: see 7:54 , n. 1031; and 32:4, n. 3632. The
Merciful;- Commentators understand the "four Days" in verse 10 to include the two Days in
verse 9, so that the total for the universe comes to six Days. This is reasonable,
4463 In the last Surah (40:2-3) the revelation was described with reference to because the processess described in verses 9 and 10 form really one series. In the
some of the qualities of Allah from Whom it came. Here it is described mainly one case it is the creation of the formless matter of the earth; in the other case it is
with reference to its subject matter. (1) It brings the Message of Grace and Mercy; the gradual evolution of the form of the earth, its mountains and seas, and its
(2) it is not merely a book of Dark Sayings, but everything is explained clearly and animal and vegetable life, with the "nourishment in due proportion", proper to
from various points of view; (3) it is in Arabic, the language of the people among each. Cf. also 15:19 -20.
whom it was first promulgated, and therefore easily intelligible to them if they take
the trouble to understand; and (4) it opens the way to Forgiveness through
Repentance and gives warning of all spiritual Dangers. 10. He set on the (earth), mountains standing
firm,(4471) high above it, and bestowed blessings on
3. A Book, whereof the verses are explained in detail;- a the earth, and measure therein all things to give them
Qurán in Arabic, for people who understand;- nourishment in due proportion, in four Days,(4472) in
accordance with (the needs of) those who seek
4. Giving good news and admonition: yet most(4464) of (Sustenance).(4473)
them turn away, and so they hear not. 4471 Cf. 13:3 and 16:15 , n. 2038. High above it: the highest mountains are
4464 With all the qualities mentioned in the last note, if men do not profit by its 29,000 feet above sea level, and the lowest depths of the bottom of the ocean are
blessings, the fault lies in their will: they turn away, and thus fail to hear the voice 31,600 feet below sea level, so that the vertical difference between the highest and
that calls to them. lowest points on the solid crust of the earth is about 11.5 miles. The highland
areas are the main sources of the water supply in all the regions of the earth, and
vegetable and animal life depends on water supply.
5. They say: "Our hearts are(4465) under veils,
(concealed) from that to which thou dost invite us, 4472 See n. 4470 above.
and in our ears in a deafness, and between us and 4473 Sa'ilin may mean either (1) those who seek, or (2) those who ask or enquire.
thee is a screen: so do(4466) thou (what thou wilt); If the former meaning-is adopted, the clause means that everything is apportioned
for us, we shall do (what we will!)" to the needs and appetites of Allah's creatures, If the latter, it means that the needs
of enquirers are sufficiently met by what is stated here.
4465 The consequence of their wilful rejection is that a distance is created
between Revelation and those for whom it is meant; their ears become deaf, so 11. Moreover He comprehended(4474) in His design the
that the voice falls fainter and fainter on their ears: they feel a bar between
themselves and the Messenger who comes to teach them (Cf. 6:25 ). sky,(4475) and it had been (as) smoke: He said to it
and to the earth: "Come ye together,(4476) willingly
4466 This is either a superiority complex adopting the sarcastic tone of an or unwillingly." They said: "We do come (together), in
inferiority complex, or it expresses calculated indifference to spiritual teaching. In
effect it says: "Our hearts and minds are not intelligent enough to understand your willing obedience."
noble ideas, nor our ears sufficiently acute to hear their exposition: you and we are 4474 For istawa see n. 1386 to 10:3. Cf. also 2:29 .
quite different; there is a gulf between us. Why worry about us? You go your way,
and we shall go ours!" 4475 From 79:30 it would appear as if the earth was spread out after the sky was
made. In the present passage the creation of the earth and the evolution of life on
6. Say thou: "I am but a man like you:(4467) It is our globe are mentioned first; and the making of the sky into the seven
firmaments is mentioned last. The two statements are not inconsistent. It is stated
revealed to me by Inspiration, that your Allah is one
here that when the sky was made into seven firmaments, it had existed previously
Allah. so stand true to Him, and ask for His as smoke, or vapour, or steam. The idea I derive from a collation of the relevant
Forgiveness."(4468) And woe to those who join gods Qur'anic passages is that Allah first created primeval matter, which was as yet
with Allah,- without order, shape, or symmetry. This state is called Chaos as opposed to
Cosmos in Greek Cosmogony. The next stage would be the condensation of this
4467 The reply is in effect: that the bringer of the Message is not an angel nor a primeval matter, into gases, liquids, or solids: on this subject no precise
god, and so there can and ought to be no barrier between him and his hearers; but information is given us: it belongs to the realm of Physics. About the earth we are
he has been chosen to bring a Message of Truth and Hope to them; they should told of four stages or Days, and about the heavens, of two stages or Days. For
accept the Gospel of Unity, and by Repentance obtain Allah's Grace and Days see n. 4477 below. If these stages proceeded or proceed together in time, it
Forgiveness. is obvious that each stage as we know it on earth is half as long as each stage in the
heavens. But these are questions of Physics, Astronomy, or Geology, not
4468 There is nothing but pity for those who reject Truth, run after false worship, questions of Religion.
have no sympathy or charity for their fellow-men, and even deny that there is any
future Life. 4476 I take this to mean that Allah's design in creation was not to keep heaven
and earth separate, but together, as we indeed are, being part of the solar system,
7. Those who practise not regular Charity, and who even and travellers through space, crossing the path of several comets. And all matter
created by Allah willingly obeys the laws laid down for it.
deny the Hereafter.
8. For those who believe(4469) and work deeds of 12. So He completed them as seven firmaments in two
righteousness is a reward that will never fail. Days,(4477) and He assigned to each heaven its duty
336
and command. And We adorned the lower heaven with 4485 "The stunning Punishment": i.e., deafening noises like those of thunder and
lightning; or the rumbling of a terrible earthquake. In 7:78, an earthquake is
lights, and (provided it)(4478) with guard. Such is the
suggested, see n. 1047 to that verse. Cf. also above, 41:13.
Decree of (Him) the Exalted in Might, Full of
Knowledge. 18. But We delivered those who believed and practised
4477 For "Days", which may include thousands of years, see 7:54 , and n. 1031. righteousness.
They refer to stages in the evolution of physical nature. In the Biblical cosmogony,
(Gen. 1, and 2:1-7), which reflects old Babylonian cosmogony, the scheme is 19. On the Day that the enemies of Allah will be gathered
apparently to be taken literally as to days and is as follows: the first day Allah
created light; the second, the firmament; the third, the earth and vegetation; the
together to the Fire, they will be marched in
fourth, the stars and planets; the fifth, fish and fowl from the sea; and the sixth, ranks.(4486)
cattle, creeping things, beasts on land, and man; on the seventh day He ended His
4486 "Marched in ranks": to show their further humiliation; for they will be like
work and rested. Our scheme is wholly different. (1) Allah did not rest, and never
prisoners going to Punishment.
rests. "His Throne doth extend over the heavens and the earth, and He feeleth no
fatigue in guarding and preserving them"; (2) Allah's work has not ended; His
activity still goes on 32:5; 7:54; (3) man in our scheme does not come in with land 20.At length, when they reach the (Fire), their hearing,
animals; his advent is much later; (4) our stages are not sharply divided from each their sight, and their skins(4487) will bear witness
other, as in the above scheme, where the stars and planets having been created on against them, as to (all) their deeds.
the fourth day, it is not intelligible how the first three days were counted, nor how
vegetation grew on the third day. Our stages for earth and heavens are not in 4487 All the members of their bodies and the faculties of their minds, which they
sequence of time for the heavens and the earth. Our six stages are broadly misused, will bear witness against them. Similarly, in 36:65, their hands and their
speaking, (1) the throwing off of our planet from cosmic matter; (2) its cooling and feet bear witness against them. The "skin" not only includes the sense of touch
condensing; (3) and (4) the growth of vegetable and animal life; (5) and (6) the (which is so often misused in sex), but also the sense of taste and the sense of
parallel growth of the starry realm and our solar system. smell, which are specialised forms of the organ of touch. All the sensory organs,
and all their intellectual and emotional counterparts advance us by their use and
4478 Cf. 15:17 , and n. 1951; also 37:6-9. The transition from the third person pull us down by their misuse. They become tell-tale witnesses against us if abused.
("He completed," etc.) to the first person ("We adorned."etc.) may be noted. The
act of creation is an impersonal act: the act of adornment and guarding is a
personal favour to Allah's creatures.
21. They will say to their skins:(4488) "Why bear ye
witness against us?" They will say: "(Allah) hath given
13. But if they turn away, say thou: "I have warned you us speech,- (He) Who giveth speech to everything: He
of a stunning Punishment (as of thunder and created you for the first time, and unto Him were ye to
lightning)(4479) like that which (overtook) the Ád return.
and the Thamud!" 4488 A new phase of their existence will now dawn on them. They used to think
that if they concealed their evil deeds from the rest of the world, nothing would
4479 See verse 17. below.
happen to them! But Allah can give "tongues to trees", and can make every fact in
life, known and unknown to the world, contribute to the elucidation of truth and
14.Behold, the messengers came to them, from before justice. "Speech" on behalf of their senses and faculties should of course be
them(4480) and behind them, (preaching): "Serve understood figuratively. When we succumb to evil, our limbs and faculties betray
none but Allah." They said, "If our Lord had so us.
pleased, He would certainly have sent down
angels(4481) (to preach). Now we reject your mission 22."Ye did not seek(4489) to hide yourselves, lest your
(altogether)." hearing, your sight, and your skins should bear
witness against you! But ye did think that Allah knew
4480 "'From before them and behind them": i.e., from every side. They were not many of the things that ye used to do!
warned from every point of view.
4489 The limbs and faculties will say: "You did not seek to hide your evil from us:
4481 Cf. l5:7, n.1941; 6:8-9 841-842. The 'Ad had more power and material in fact you used us for your evil, because we were in your power. Did you not
civilisation than the Pagan Arabs contemporary with the Prophet. But the greater know that Allah knew everything and that our knowledge would be evidence
the material civilization, the greater the arrogance as the besetting sin. against you?"
15. Now the Ád behaved arrogantly through the land, 23. "But this thought of yours(4490) which ye did
against (all) truth and reason,(4482) and said: "Who entertain concerning your Lord, hath brought you to
is superior to us in strength?" What! did they not see destruction, and (now) have ye become of those
that Allah, Who created them, was superior to them in utterly lost!"
strength? But they continued to reject Our Signs!
4490 'You now see the situation! We were given for your use and service. You
4482 Against (all) truth and reason: Cf. 7:33 . Their estimate of their own strength misused us, to your own utter and irretrievable destruction!"
was greater than was justified by facts, but if they had all the strength which they
arrogated to themselves, yet how could they stand before Allah? 24. If,
then, they have patience,(4491) the Fire will be a
home for them! and if they beg to be received into
16. So We sent against them a furious Wind through
favour, into favour will they not (then) be received.
days(4483) of disaster, that We might give them a
taste of a Penalty of humiliation in this life; but the 4491 If they have patience: there is sarcasm in the meaning. "Let them not be
Penalty of a Hereafter will be more humiliating still: impatient; they will soon find a home in the Fire of Hell! If they ask for grace and
forgiveness then, it will be too late."
and they will find no help.
4483 The detailed story of 'Ad and their besetting sin, and the preaching of their 25. And We have destined for them intimate
Prophet Hud to them will be found in 26:123-140; also 7:65-72, and n. 1040. For companions(4492) (of like nature), who made alluring
the furious Wind, Cf. 54:19.
to them what was before them and behind
them;(4493) and the sentence among the previous
17.As to the Thamud,(4484) We gave them Guidance,
generations of Jinns(4494) and men, who have passed
but they preferred blindness (of heart) to Guidance:
away, is proved against them; for they are utterly
so the stunning Punishment(4485) of humiliation
lost.(4495)
seized them, because of what they had earned.
4492 Just as the idea of happiness in heaven is expressed, not only by individual
4484 The story of Thamud usually goes with that of 'Ad. Cf. 36:140-59; also 7:73- satisfaction, but by congenial society, so the idea of Punishment in hell is
79, and n. 1043. deepened by the fact that Evil will be made to meet evil: those who made sin fair-
337
seeming in this life will be there to share in the regrets and mutual recriminations
which will make life a burden. In fact, in these Ha Mim verses, the idea of fit
33.Who is better in speech(4503) than one who calls
companionship for the Good and uncongenial company for the Evil, runs like a (men) to Allah, works righteousness, and says, "I am
thread throughout. See Introduction to S. 40. of those who bow in Islam"?
4493 They painted in glowing colours the pleasures of sin in the past and the 4503 Better in speech: i.e., speaks better counsel; or is more worthy of being
pleasure of sin in the future, thus practising a double deception, which will now be listened to. That his word reaches the highest mark of human speech is evidenced
found out. by three facts: (1) that he calls all to the Truth of Allah, showing that his thoughts
are not centered on himself; (2) every deed of his is righteousness, showing that
4494 Jinns: see n. 929 to 6:100. All spirits of wickedness and all men who there is no divergence between his preaching and his conduct; and (3) he
submitted to them, in the past, were under one common sentence; and future completely associates himself with the Will of Allah, showing that he is the full
generations who embrace evil will also join them. Cf. 6:128. embodiment of Islam. What a fine description of the Prophet!
4495 The echo here of verse 23 above completes the argument from another
point of view. 34. Nor can goodness and Evil(4504) be equal. Repel
(Evil) with what is better: Then will he between whom
26. The Unbelievers say: "Listen not to this and thee was hatred become as it were thy friend and
Qurán,(4496) but talk at random in the midst of its intimate!(4505)
(reading), that ye may gain the upper hand!" 4504 You do not return good for evil, for there is no equality or comparison
4496 A favourite trick of those who wish to dishonour Revelation is, not only not between the two. You repel or destroy evil with something which is far better, just
to listen to it themselves, but to talk loudly and insolently when it is being read, so as an antidote is better than poison. You foil hatred with love. You repel
that even the true listeners may not be able to perform their devotions. They think ignorance with knowledge, folly and wickedness with the friendly message of
that they are drowning the voice of Allah: in fact they are piling up misery for Revelation. The man who was in the bondage of sin, you not only liberate from
themselves in the future. For Allah's voice can never be silenced. sin, but make him your greatest friend and helper in the cause of Allah! Such is
the alchemy of the Word of Allah! (Cf. 23:96, 28:54, and 42:40).
27. But We will certainly give the Unbelievers a taste of a 4505 Hamim: the keyword of the Ha Mim Surahs. See n. 4500 above, and
severe Penalty, and We will requite them for the worst Introduction to S. 40.
of their deeds.(4497)
35. And no one will be(4506) granted such goodness
4497 Nothing that they can do, however outrageous, will escape its fit punishment.
And to reject Allah's Signs is to shut the very door to His Grace and Mercy. except those who exercise patience and self-
restraint,- none but persons of the greatest good
28. Such is the requital of the enemies of Allah,- the Fire: fortune.
therein will be for them the Eternal Home: a (fit) 4506 The moral standard referred to in the last verse can only be reached by the
requital, for that they were wont to reject Our Sings. exercise of the highest patience and self-restraint All sorts of human weaknesses
and counsels of pseudo-wisdom and "self-respect" will keep breaking in, but resist
29. And the Unbelievers will say: "Our Lord! Show us them as suggestions of Evil (see next verse). If you reach anywhere near that high
standard, you will be indeed most fortunate in a spiritual sense, for Allah's
those,(4498) among Jinns and men, who misled us: Revelation will have made you great and free.
We shall crush them beneath our feet, so that they
become the vilest (before all)." 36. And if (at any time) an incitement to discord(4507) is
4498 It is one of the qualities of sin and all evil, that it wishes to drag down others made to thee by the Evil One, seek refuge in Allah. He
in its own camp, and rejoices to see them humiliated and disgraced, just as, in the is the One Who hears and knows all things.
opposite case, the good rejoice to help and honour others and make them happy
wherever they can. Cf. 6:112-113. 4507 Nazagha has in it the idea of discord, slander, disharmony, as well as
incitements to such disturbances in the soul. They can only proceed from evil,
and should be resisted with the help of Allah. See also last note.
30.In the case of those who say, "Our Lord is Allah.,
and, further,(4499) stand straight and steadfast, the 37.Among His Sings are(4508) the Night and the Day,
angels descend on them (from time to time): "Fear ye and the Sun and the Moon. Adore not the sun and the
not!" (they suggest), "Nor grieve! but receive the Glad moon, but adore Allah, Who created them, if it is Him
Tidings of the Garden (of Bliss), the which ye were ye wish to serve.
promised!
4508 Night and Day are opposites, and yet, by the alchemy of Allah, they can both
4499 The people who succeed in eternal Life are those who recognise and subserve the purpose of human good, because the Night can give rest while the
understand the one and only Eternal Reality, that is Allah, and further shape their Day can promote activity. The Sun and the Moon are similarly complementary.
probationary Lite firmly and steadfastly on the principles of that Truth and So, in moral and spiritual affairs, seeming opposites may by Allah's alchemy be
Reality. They will have their friends and protectors in the good angels, in contrast made to subserve the purposes of Good. They are but instruments: Allah is the
to the evil ones, who will have no friendship or protection, but only the Cause. Adore Allah, and not the things which He has created. Use the things
reproaches of the Evil Ones. which He has created, but do not adore them.
31. "We are your protectors(4500) in this life and in the 38. But is the (Unbelievers) are arrogant, (no
Hereafter: therein shall ye have all that your matter):(4509) for in the presence of thy Lord are
souls(4501) shall desire; therein shall ye have all that those who celebrate His praises by night and by day.
ye ask for!- And they never flag (nor feel themselves above it).
4500 "Protectors": a key-thought for the Ha Mim Surahs Cf. n. 4492 to 41:25 4509 It does not in any way affect Allah if men rebel against Him. It is men's own
above, and n. 4505 to 41:34 below. loss. Allah's glory is being celebrated night and day by angels and men who receive
the privilege of approaching His presence. To them it is a delight and an honour
4501 Cf. 21:102, 43:71, 52:22. [Eds.].
to be in the sunshine of Truth and Happiness.
32."A hospitable gift from One(4502) Oft-Forgiving,

39.And among His Signs in this: thou seest the earth
Most Merciful!"
barren and desolate;(4510) but when We send down
4502 Cf. 3:198. Through Allah's infinite Mercy and Forgiveness, they will now be rain to it, it is stirred to life and yields increase. Truly,
in the position of guests to Host, and will receive unnumbered gifts out of all He Who gives life(4511) to the (dead) earth can
proportion to their own merits.
surely give life to (men) who are dead. For He has
power over all things.
338
4510 Evil makes of the souls of men what drought makes of land: it kills life, of opinion, they can, in Allah's Plan, lead to greater enquiry and emulation.
beauty, and fruitfulness. Allah's Word in the spiritual world has the same Where the differences are fractious, there is often even then time left for
wonderful effect as rain has on barren land; it gives life, beauty, and fruitfulness. repentance. In any case the Word or Decree of Allah is for the best good of all,
And the effect of Allah's Word is also seen through the lives of men who repel and should not disturb Faith. Cf. 10:19 . A good life, of faith and truth, is in our
evil with what is better. They also convert dead souls (which harbour spite and own interests, and the opposite against our own interests. Allah is never unjust.
hatred) into living souls, which come into the main current of spiritual life, and
help in carrying out Allah's beneficent Purpose. 46. Whoever works righteousness benefits his own soul;
4511 Why should we wonder then at the potency of Allah's Word, whether in our whoever works evil, it is against his own soul: nor is
probationary lives here, or in the eternal life of the Hereafter. thy Lord ever unjust (in the least) to His Servants.
40.Those who pervert(4512) the Truth in Our Signs are 47. To Him is referred(4519) the Knowledge of the Hour
not hidden from Us. Which is better?- he that is cast (of Judgment: He knows all): No date-fruit comes out
into the Fire, or he that comes safe through, on the of its sheath, nor does a female conceive (within her
Day of Judgment? Do what ye will: verily He seeth womb) nor bring forth the Day that (Allah) will
(clearly) all that ye do. propound to them the (question),(4520) "Where are
4512 Pervert the Truth in Our Signs: either by corrupting the scriptures or turning
the partners (ye attributed to Me?" They will say, "We
them to false and selfish uses; or by neglecting the Signs of Allah in nature around do assure thee not one of us can bear witness!"
them, or silencing His voice in their own conscience. Everything is known to
4519 There are profound mysteries which the knowledge of man cannot fathom
Allah. Why not work for true salvation at the final Judgement?
but which are all open knowledge to Allah, because He plans, guides and controls
all things. The precise time of the Hour of Judgement is one of these. We are not
41.Those who reject the Message(4513) when it comes to dispute about matters like these, which are matters of speculation as far as
to them (are not hidden from Us). And indeed it is a human intelligence is concerned. Such speculations ruined the Ummah of Moses,
Book of exalted power. and set them on the arid path of doubts and controversies. Our task is to do our
duty and love Allah and man (see the last two verses). Cf. also 21:4.
4513 Mere rejection by men will not silence the Signs of Allah, which will work
unintermittently and with the fullest potency. 4520 When the final restoration of true values comes, all falsehood will be
exposed openly and publicly. The false gods will vanish, and their falsehood will
be acknowledged by those who had lapsed from true worship. But it will be too
42. No falsehood can approach it from before or behind late then for repentance.
it:(4514) It is sent down by One Full of Wisdom,
Worthy of all Praise. 48. The (deities) they used to invoke aforetime will leave
4514 Allah's Truth is fully guarded on all sides. No one can get the better of it by them in the lurch, and they will perceive that they
attacking it from before or behind it, openly or secretly, or in any way whatever. have no way of escape.
43. Nothing is said to thee that was not said to the 49. Man does not weary(4521) of asking for good
messengers before thee:(4515) that thy lord has at (things), but if ill touches him, he gives up all hope
his Command (all) forgiveness as well as a most (and) is lost in despair.
Grievous Penalty. 4521 Not only is man prone to doubts and speculations in matters beyond his
4515 The gist of Allah's Message, now, before, and for ever, is the same: Mercy to ken, thus disturbing the even tenor of his spiritual life: he is apt to run into
the erring and repentant; just punishment to those who wilfully rebel against Allah. opposite extremes in his daily experiences in this life. He is always hankering after
the good things of this life. They are not all good for him. If he receives a little
check, even though it may be to bring him to his bearings and turn his thoughts to
44. Had We sent this as a Qurán (in the higher things, he is apt to fall into despair.
language)(4516) other than Arabic, they would have
said: "Why are not its verses explained in detail? 50. When we give him a taste(4522) of some Mercy from
What! (a Book) not in Arabic and (a Messenger an Ourselves, after some adversity has touched him, he is
Arab?" Say: "It is a Guide and a Healing to those who sure to say, "This is due to my (merit): I think not that
believe; and for those who believe not, there is a the Hour (of Judgment) will (ever) be established; but
deafness in their ears,(4517) and it is blindness in if I am brought back to my Lord, I have (much) good
their (eyes): They are (as it were) being called from a (stored) in His sight!" But We will show the
place far distant!" Unbelievers the truth of all that they did, and We shall
4516 Cf. 16:103-105; 12:2; etc. It was most natural and give them the taste of a severe Penalty.
reasonable that the Messenger being Arab, the Message should 4522 When men entertain false ideas of values in life, there are two or three
be in his own tongue, that he might explain it in every detail, possible attitudes they may adopt in reaction to their experiences. In the first
with the greatest power and eloquence. Even though it was to place, their desire may be inordinate for the good things of this life, and any little
be for the whole world, its initial exposition was thus to be in check brings them into a mood of despair. See last note. In the second place, if
Arabic. But if people had no faith and were spiritually deaf or their desire is granted, they are puffed up, and think that everything is due to their
blind, it would not matter in what language it came. own cleverness or merit, and they forget Allah. Not only that, but they go a step
further, and begin to doubt a Hereafter at all! If by chance they have a faint
4517 Cf. 41:5, and 6:25 . They pretended that it was too deep for them, when they glimmering of the Hereafter, which they cannot help recognising, they think
meant that they were superior to it! The fact was that by putting themselves in an themselves "favoured of Heaven", because of some small favours given to them in
artificially false position, they rendered themselves impervious to the Message. this life by way of trial. Thus they turn all things, good or evil, away from their real
The voice of Revelation or the voice of conscience sounded to them as if it came purpose, because they are devoted to falsehood.
from a far-off place! They themselves made themselves strangers to it.
51.When We bestow favours(4523) on man, he turns
45. We certainly gave Moses the Book aforetime: but
away, and gets himself remote on his side (instead
disputes arose therein. Had it not been for a of(4524) coming to Us); and when evil seizes him, (he
Word(4518) that went forth before from thy Lord, comes) full of prolonged prayer!
(their differences) would have been settled between
them: but they remained in suspicious disquieting 4523 The last verse and note dealt with men's distortion of the values of life. Here
doubt thereon. we come to men's ingratitude and hypocrisy. If they receive good, they go farther
away from Allah, instead of coming nearer to him. If they suffer ill, they call on
4518 Callousness and self-sufficiency in religion are often illustrated by sects like Allah and offer prolonged prayers, but it is not sincere devotion and therefore
the Pharisees and Sadducees among the Jews. Where there are honest differences worthless.
339
4524 Cf. 17:83.

53. Soon will We show them our Signs in the (furthest)
52. Say: "See ye if(4524-A) the (Revelation) is (really) regions (of the earth), and(4524-C) in their own
souls, until it becomes manifest to them that this is
from Allah, and yet do ye reject it? Who is more astray
the Truth. Is it not enough that thy Lord doth witness
than one who is in a schism(4524-B) far (from any
all things?
purpose)?"
4524-
4524-C 4524-C
4524-
4524-A An argument is now addressed, of a most searching nature. Examine your
own souls. See if you do not really find something unusual in Allah's Revelation! If
you do, and yet you reject it, what a terrible responsibility fastens itself on you? 54. Ah indeed! Are they in doubt concerning the Meeting
Could anything be more foolish or more misguided than to reject a Message with their Lord?(4525) Ah indeed! It is He that doth
which is transforming the whole world? encompass all things!
4524-
4524-B "If you resist the convictions of the whole world, you are only forming a 4525 Short-sighted people may like to think that there may be no Judgement But
Cave or a narrow obscure sect or schism, which serves no purpose, and is unfit to Judgement is inevitable and cannot be escaped, for Allah "doth encompass all
live in the broad light of Universal Religion.' Cf. 2:176, n. 176. things."
42. Al Shura (Consultation)

In the name of Allah, Most Mercy. The two sets of attributes are complementary. They thus proclaim in their
own being and in their prayers the Greatness and unbounded Goodness of Allah.
6. And those who take as protectors others besides
Him,-(4532) Allah doth watch over them; and thou art
1. Ha Mim(4526) not the disposer of their affairs.
4526 See Introduction to S. 40, paragraphs 2-4. 4532 We now come to the contrast, the folly and ingratitude of man. But that
cannot escape its final doom in the Universal Plan of Allah. Only J udgement rests
with Allah. A Prophet is not responsible for the conduct of men, in a system
2. Áin. Sin. Qaf.(4527) which permits some limited free will and personal responsibility.
4527 This Surah has a double set of Abbreviated Letters, one in the first verse,
and one in this second verse. No authoritative explanation of this second set is 7. Thus have We sent by inspiration to thee an Arabic
available, and I refrain from speculation. See Appendix I. Qurán:(4533) that thou mayest warn the Mother of
Cities(4534) and all around her,- and warn (them) of
3. Thus doth (He) send inspiration to thee as (He did) to the Day of Assembly, of which there is no doubt:
those before thee,-(4528) Allah, Exalted in Power, Full (when) some will be(4535) in the Garden, and some
of Wisdom. in the Blazing Fire.
4528 Inspiration is full of Power and Wisdom, and both these qualities are 4533 The point of the Qur'an being in Arabic is that it is plain and intelligible to
derived from the Power and Wisdom of Allah. Unlike human power, this Power the people through whom and among whom it was promulgated; see next clause.
is necessarily good and merciful; unlike human wisdom, this Wisdom is
necessarily complete and indisputable. 4534 The City of Makkah . See n. 913 to 6:92. This is undoubtedly a Makkan
verse. Even apart from the Qiblah, Makkah is the centre of Islam, and "all around
4. To Him belongs all that is in the heavens and on earth: her" is the whole world.
and He is Most High, Most Great.(4529) 4535 The contrast is again emphasised, as explained in the Summary.
4529 We cannot conceive the distance which separates the Most High from the
highest of His creatures. Allah Most Great from the greatest of the beings that we 8. If Allah had so willed,(4536) He could have made
can imagine. The highest heavens are mentioned in the next verse, as well as the them a single people; but He admits whom He will to
noblest creatures that we can imagine, the angels. His Mercy; and the Wrong-doers will have no protector
nor helper.
5. The heavens are almost rent asunder from above
4536 Cf. 5:48 , and n. 761. It is one of the Signs of Allah that He has made us
them(4530) (by Him Glory): and the angels celebrate
different, that we may be tried in the exercise of our will, and that we may reach,
the Praises of their Lord, and pray for forgiveness for through righteousness and Faith, our highest development, and enjoy His gifts of
(all) beings on earth:(4531) Behold! Verily Allah is He, Mercy and Grace. But we must not become contentious, and fall into evil: we
the Oft-Forgiving, Most Merciful. must understand our own limitations. Otherwise we shall lose His grace and
protection.
4530 How can we conceive of sublimity and greatness in a higher degree than this,
that the highest heavens are almost ready to burst asunder by His Glory, which is 9. What! Have they taken (for worship) protectors
higher than all?
besides Him? But it is Allah,- He is the
4531 The angels are the noblest and purest beings of whom we can conceive. Protector,(4537) and it is He Who gives life to the
They reflect on the one side Allah's Glory and Praise, and on the other, two other
dead: It is He Who has power over all things,
attributes of Allah, that look towards His erring creatures, viz.: Forgiveness and
340
4537 There can be no greater ingratitude or blasphemy than to worship false gods, Book after them are in suspicious (disquieting)(4546)
or to seek protection from things that have no power, when Allah—Who has
doubt concerning it.
power over all things—is always seeking to protect and cherish His creatures, and
placing in their way all the means for attaining the best in them. 4544 Cf. 2:213. If you reject Truth after it has reached you, it can only be through
selfish contumacy or envy.
10. Whatever it be wherein ye differ, the decision thereof 4545 Cf. 10:19 , and n. 1407. Allah's decree has allowed a certain Term during
is with Allah.(4538) such is Allah my Lord: In Him I which a sinner has the chance of repentance and forgiveness. Were it not so, sin
trust, and to Him I turn. would be punished at once, and the matter would be decided straightaway. So
also, when people reject Truth from selfish or contumacious motives, they get
4538 In the highest issues of life men may see things differently. If their rope: perchance they may repent.
differences arise merely from selfish motives, or narrowness of vision, they are
sinning against their own souls. If their differences arise from sincere but mistaken 4546 Cf. 14:9 and n. 1884. "Those who have inherited the Book" are the People
notions, their proper course is not to form divisions and sects, or to increase of the Book, of the ages since the Book or Revelation came to them. Referring to
contention and hatred among men, but to leave all things to Allah, trusting in Him the Jews and Christians contemporary with our Prophet, how true it is that they
and turning to Him in all difficulties. The final decision in all things is with Him. were broken up into hostile sects which hated and persecuted each other! Islam
came to unite them, and it did. For the present phases of Christianity and Judaism
11. (Heis) the Creator of the heavens and the earth: He are of later growth.
has made for you pairs from among yourselves, and
pairs among cattle:(4539) by this means does He 15. Now then, for that (reason),(4547) call (them to the
multiply you: there is nothing whatever like unto Him, Faith), and stand steadfast as thou art commanded,
and He is the One that hears and sees (all things). nor follow thou their vain desires; but say: "I believe
in the Book which Allah has sent down; and I am
4539 The mystery of sex has not only its physical aspects, but its moral and
commanded to judge justly between you. Allah is our
spiritual aspects, and therefore mankind is in this respect differentiated from the
lower animals, and among mankind the grades and qualities are suggested by the Lord(4548) and your Lord: for us (is the responsibility
phrase "from among yourselves". As regards cattle, they are specially mentioned for) our deeds, and for you for your deeds. There is no
among the animals, as having special relations with man and specially subserving contention between us and you. Allah will bring us
his needs, not only in the physical sphere, but also in the matter of transport, together, and to Him is (our) Final Goal.
which is the key to all civilisation and culture: Cf. 36:71-73; also 23:21-22, where
they are compared to ships, the symbol of international intercourse. 4547 How beautifully the mission of Islam is commended in this verse! (1) the
more sectarianism and division there is in the world, the more need is there for
12. To Him belong the keys of the heavens and the earth: the Gospel of Unity. (2) It must steadfastly pursue its way. (3) It must not be
deflected by wordly or political motives. (4) Its faith must be directly in Allah and
He enlarges and restricts.(4540) The Sustenance to in Allah's Revelation. "The Book", mentioned here, covers all the revelations sent
whom He will: for He knows full well all things. by Allah to His prophets. (5) It must judge justly between warring factions, as the
Religion of Peace and Unity.
4540 "Sustenance", here as elsewhere, stands for all things that support every phase
of life, physical, social, intellectual, or spiritual. Cf. 10:59 , n. 1447. The source of 4548 The mission of Islam is further described. (6) The God whom it preaches is
all gifts is Allah; His bounty is inexhaustible, and He gives to all; but He does not not an exclusive God: He is the Lord of the Worlds: to any given person, of
give to all in the same measure, because, out of the fullness of His knowledge and whatever faith, 'He is your Allah, as well as mine' (7) Our faith is not a question of
wisdom, He can judge best what is best for any of His creatures (see also n. 4554 words; it is deeds which decide; each one of us has personal responsibility for his
and n. 4740). own conduct. (8) There is no cause of contention whatever, when we preach
Unity, Truth, and the Hereafter. (9) If you have doubts, the final arbiter is Allah,
13. The same religion has He established for you as that and His Throne is our Goal.
which He enjoined on Noah -(4541) the which We
have sent by inspiration to thee - and that which We 16. Butthose who dispute concerning Allah after He has
enjoined on Abraham, Moses, and Jesus: Namely, that been accepted,-(4549) futile is their dispute in the
ye should remain steadfast in religion, and make no Sight of their Lord: on them will be a Penalty terrible.
divisions therein:(4542) to those who worship other 4549 After He has been accepted. The disputants are the Unbelievers who
things than Allah, hard is the (way) to which thou pugnaciously assault the minds of Believers after the Believers have by conviction
callest them.(4543) Allah chooses to Himself those accepted Faith in Allah as leading to spiritual Light. Such disputation is futile. An
whom He pleases, and guides to Himself those who inner spiritual experience can never be shaken by dialectical assaults. On the
contrary such disputations recoil on the heads of those who indulge in them.
turn (to Him). Allah's Wrath is on them in this life, and the terrible Penalty of the Hereafter must
4541 Allah's Religion is the same in essence, whether given, for example, to Noah, inevitably follow their evil plots against Truth.
Abraham, Moses, or Jesus, or to our Prophet. The source of unity is the
revelation from Allah. In Islam it is "established" as an institution, and does not 17. It is Allah Who has sent down the Book in Truth, and
remain merely a vague suggestion. the Balance(4550) (by which to weigh conduct). And
4542 Faith, Duty, or Religion, is not a matter to dispute about. The formation of what will make thee realise that perhaps the Hour is
sects is against the very principle of Religion and Unity. What we should strive for close at hand?
is steadfastness in duty and faith, and unity among mankind.
4550 Revelation is like a balance, an instrument placed by Allah in our hands, by
4543 Unity, unselfishness, love for Allah and man—these things are inconsistent which we can weigh all moral issues, all questions of right and wrong in conduct.
with selfish aggrandizement, unjust suppression of our fellow-creatures, false We must do so constantly. For the Judgement in any given case may come at any
worship, and false conduct to our brethren. Hence the Gospel of Unity, though it time: it may be quite near, and we must always be prepared. The Balance may
is in complete accord with the pure pattern after which Allah made us, is yet hard also refer to the God-given faculty by which man can judge between right and
to those who love self and falsehood. But Grace is free to all, and in His wise Plan. wrong.
He will specially select Teachers to show the Way to humanity, and no one who
turns to Him will lack guidance. 18. Only those wish to(4551) hasten it who believe not
in it: those who believe hold it in awe, and know that
14. And they became divided(4544) only after
it is the Truth. Behold, verily those that dispute
Knowledge reached them,- through selfish envy as concerning the Hour are far astray.
between themselves. Had it not been for a Word that
went forth before(4545) from thy Lord, (tending) to a 4551 The Unbelievers do not believe in Judgement and laugh at it. They say
defiantly, "If there is to be a punishment, let it come at once!" The threefold
Term appointed, the matter would have been settled answer to this will be found in n. 1810 to 13:6. With those who believe, the case is
between them: But truly those who have inherited the different. They know that the Hereafter is an awful Reality, and prepare for it.
They see clearly on what a wrong track the scoffers are!
341
4561 Cf. 35:29-30, and notes 3915 (for increase) and 3917 (for Allah's
19. Gracious is Allah(4552) to His servants:(4553) He appreciation of service).
gives Sustenance(4554) to whom He pleases: and He
has power and can carry out His Will. 24. What! Do they say, "He has forged a falsehood
4552 Latif. so kind, gracious, and understanding, as to bestow gifts finely suited to against Allah.? But if Allah willed, He could seal
the needs of the recipients. For the various meaning of Latif, see n. 2844 to 22:63. up(4562) thy heart. And Allah blots out Vanity, and
Cf. also 12:100. proves the Truth by His Words. For He knows well the
4553 "Servants" here seems to include all men, just and unjust, for Allah provided secrets of all hearts.
for them all (Cf. 42:7, 50:29, and 51:56). 4562 If anyone has a doubt about a prophet's mission, let him look at the
4554 Sustenance, i.e., provision for all needs, physical, moral, spiritual, etc. "To prophet's life, at his work, at his character. Allah loves Truth, not Falsehood.
whom He pleases" is not restrictive, but modal. 'Allah provides for all, but His Allah's aid goes with Truth, not with Falsehood. The beauty and power of Allah's
provision is according to His wise Will and Plan, and not according to people's Word cannot be found in Falsehood. The false man's heart would be sealed, not
extravagant demands.' He can provide for all, because He has complete power expanded to new heights, as is that of the Message-bearer of Allah.
and can carry out His Will. A further comment will be found in the next verse
(Cf. n. 4540 and n. 4740). 25.He is the One that accepts(4563) repentance from
His Servants and forgives sins: and He knows all that
20. To any that desires the tilth of the Hereafter, We give ye do.
increase in his tilth, and to any that desires the tilth of
4563 Whatever the sin. Allah's Mercy is open to sincere Repentance, at all times,
this world, We grant somewhat thereof, but he(4555) until the decree of condemnation issues.
has no share or lot in the Hereafter.
4555 The parable is from the efforts of the husbandman, who ploughs and 26.And He listens to(4564) those who believe and do
prepares the soil, saws the seed, weeds in due season, and reaps the harvest. You deeds of righteousness, and gives them increase of
reap as you sow. But Allah will add manifold advantages for spiritual tilth. To His Bounty: but for the Unbelievers their is a terrible
those who are only engrossed in the vanities of this world, something may accrue
in this world, but the spiritual world is closed to them.
Penalty.
4564 To the prayers of the righteous He listens, and He gives them of His Bounty
21.What! have they partners(4556) (in godhead), who beyond their deserts. Every time they do a little good, they are increased in their
have established for them some religion without the goodness. Every right impulse or aspiration is strengthened and leads to
progressive spiritual advancement.
permission of Allah. Had it not been for the Decree of
Judgment, the matter would have been decided 27.If Allah were to enlarge(4565) the provision for His
between them (at once). But verily the Wrong- doers
Servants, they would indeed transgress beyond all
will have a grievous Penalty.
bounds through the earth; but he sends (it) down in
4556 Nothing can exist without the permission of Allah. Can people, who indulge due measure as He pleases.(4566) For He is with His
in false worship say: "Why does Allah permit it?" The answer is: "a certain latitude Servants Well-acquainted, Watchful.
is allowed with the grant of a limited form of free will. When the time for
Judgement comes, the Punishment is sure." See n. 1810 to 13:6. Decree (or 4565 It may be objected that all prayers, even of good people, are not answered.
Word) of Judgement. See n. 1407 to 10:19. The reply is: (1) that even everyone who is good does not necessarily know what is
best for him, for the values in this life are curiously distorted; and (2) on account
22. Thou wilt see the wrongdoers(4557) in fear on of their want of knowledge, if everyone got all he asked for, there would be chaos
and confusion, and "transgression beyond bounds through the earth", for the
account of what they have earned, and (the burden different interests are so intermingled and balanced that some measure must be
of) that must (necessarily) fall on them. But those observed in granting people's wishes. This measure is best supplied by the
who believe and work righteous deeds will be in the watchful care of Allah and His perfect knowledge of all our real needs.
luxuriant meads(4558) of the Gardens: they shall 4566 As He pleases is here almost equivalent to as He thinks best.
have, before their Lord, all that they wish for. That will
indeed be the magnificent Bounty (of Allah.. 28. He is the One that sends down rain (even) after
4557 The chief feature of the punishment of wrongdoing is that the minds of the (men) have given up all hope,(4567) and scatters His
wrongdoers are haunted with terror on account of their own guilty conscience. Mercy (far and wide). And He is the Protector, Worthy
They cannot possibly escape the weight of that terror. of all Praise.
4558 In contrast with the withering terror of the wrongdoers is the ease and 4567 That men should get such a blessing as rain when they expect it according to
rational happiness of those who do good. "On them shall be no fear, nor shall they ordinary calculations of probabilities does not impress them, as it is a daily
grieve" ( 2:38 ). Their wills will have been purified, and they shall have all that they occurrence. But Allah's mercy is more than this. It comes to our aid even when all
shall desire, "before their Lord". That is, their highest Bliss will be the sight of their hope is lost, and gives us new chances and new openings where we least expect
Lord. No higher Bounty can they wish for. them. His quality of cherishing and protecting His creatures is always active, and
what higher praise can we give?
23. Thatis (the Bounty) whereof(4559) Allah gives Glad
Tidings to His Servants who believe and do righteous 29.And among His Signs is the creation of the heavens
deeds. Say: "No reward do I ask of you for this except and the earth, and the living creatures(4568) that He
the love of those near of kin."(4560) And if any one has scattered through them:(4569) and He has power
earns any good, We shall give him an increase of good to gather them together when He wills.
in respect thereof: for Allah is Oft-Forgiving, Most
4568 Dabbatun: beasts, living, crawling creatures of all kinds: see n. 166 to 2:164.
Ready(4561) to appreciate (service). Similarly in 24:45, and other passages, the word is used for living creatures of all
4559 Heaven may be pictured to our minds in various forms. This is one of the kinds, life generally, whose material basis is the mysterious thing which science
highest, and Allah announces it freely to the righteous. calls protoplasm. The more our biological knowledge increases, the more do we
marvel at the unity of Life on the one hand, and its diversity on the other.
4560 No sort of tangible reward does the man of God ask for proclaiming the
Glad Tidings of Allah. But at least he has the right to ask that his kith and kin 4569 Life is not confined to our one little planet. It is a very old speculation to
should not persecute him and put all sorts of obstacles in his way, as did the imagine some life like human life on the planet Mars. Though no scientific
Quraysh against the Prophet. The love of kindred may be extended to mean the demonstration is possible, it is reasonable to suppose that life in some form or
love of our common humanity, for all mankind are brothers descended from other is scattered through some of the millions of heavenly bodies scattered
Adam. Everyone can understand the ordinary love of kindred. (R). through space. What wonderful Sign of Allah! the Almighty Who created such
countless beings has surely the power to bring them together.
342
30.Whatever misfortune happens to you, is because on 37. Those who avoid the greater(4577) crimes and
the things your hands(4570) have wrought, and for shameful deeds, and, when they are angry even then
many (of them) He grants forgiveness. forgive;
4570 All evil, all sorrow, all pain and affliction, are things not normal, things 4577 Here we are speaking of the ordinary man or woman who tries to follow
twisted from the pure and holy nature as created by Allah's hands. As far as man is Allah's Law: he or she is not perfect, but at least eschews the major breaches of
concerned, his misfortunes are but the consequences of the things he has done, conduct. For those higher in spiritual degree there is of course a stricter standard.
He must bear personal responsibility for them and not throw the blame on others. But all are entitled to the blessing of Islam, whatever their degree.
31.Nor can ye frustrate (aught), (fleeing) through the 38. Those who hearken(4578) to their Lord, and
earth;(4571) nor have ye, besides Allah, any one to establish regular Prayer; who (conduct) their affairs
protect or to help. by mutual Consultation;(4579) who spend out of what
4571 Every evil deed or word or thought must have its evil consequences: but if
We bestow on them for Sustenance;
Allah forgives anything-and He forgives much-let no one imagine that he has 4578 Continuing the enumeration of the characteristics described in n. 4576.
defeated-or can defeat-Allah's Will or Plan. The only help or protection that is above, we have the following further qualities in those who wish to serve Allah. (5)
possible is from Allah. Cf. 29:22. They are ready at all times to hearken to Allah's Signs, or to listen to the
admonitions of prophets of Allah, and to follow the true Path, as they understand
32. And among His Signs are the ships, smooth- it: (6) they keep personal contact with Allah, by habits of Prayer and Praise; (7)
running(4572) through the ocean, (tall) as mountains. their conduct in life is open and determined by mutual Consultation between
those who are entided to a voice, e.g., in private domestic affairs, as between
4572 The great and stately ships are appealed to again and again as being among husband and wife, or other responsible members of the household: in affairs of
the Signs of Allah, from many aspects. The aspect referred to here is how the business, as between partners or parties interested: and in State affairs, as between
great sailing ship runs prosperously as long as "the breath of heaven fill the sail", rulers and ruled, or as between different departments of administration, to reserve
and what a miserable helpless creature she becomes when she once becomes the unity of administration: (8) they do not forget Charity, or the help due to their
becalmed. Students of English literature will remember the striking picture which weaker brethren, out of the wealth or gifts or talents or opportunities, which Allah
Coleridge draws in his "Rime of the Ancient Mariner." The becalmed ship is as it had provided for themselves: and (9) when other people use them despitefully,
were in the grip of Death because of the crime which the sailor had committed, they are not cowed down or terrorised into submission and acceptance of evil, but
and his mind feels psychologically the full force of the Sign. By analogy we can stand up for their rights within the limits mentioned in verse 40. (R).
apply this to other craft: the steamer is not free from other dangers of the sea, nor
aircraft from numerous dangers of the air. 4579 Consultation. This is the keyword of the Surah, and suggests the ideal way in
which a good man should conduct his affairs, so that, on the one hand, he may
not become too egotistical, and, on the other, he may not lightly abandon the
33. If it be His Will He can still the Wind: then would they responsibilities which devolve on him as a Personality whose development counts
become motionless on the back of the (ocean). Verily in the sight of Allah. See the points in head (7) under n. 4578 above. This
in this are Signs for everyone who patiently(4573) principle was applied to its fullest extent by the Prophet in his private and public
perseveres and is grateful. life, and was fully acted upon by the early rulers of Islam. Modern representative
government is an attempt-by no means perfect-to apply this principle in State
4573 If we study such Signs in the right spirit, we learn the highest lessons for our affairs. See my Religion Polity of Islam,
spiritual life: on the one hand, patient perseverance with reliance on Allah, and on
the other a feeling or attitude of grateful thanks to Allah, that He enables us to 39. And those who, when an oppressive wrong is
achieve so much in spite of our shortcomings, and forgives in us so much that
inflicted on them, (are not cowed but) help and defend
deserves punishment and disaster.
themselves.(4580)
34. Or He can cause them to perish because of the (evil) 4580 This follows from the high value attached to an individual soul's Personality
which (the men) have earned; but much doth He in Islam. Cf. last note. There are four possible situations that may arise: an
forgive. individual may have to stand up against an oppressor (1) for his own trampled
rights, or (2) for the rights of other within his ken; or (3) a community may have
similarly to stand up for its own rights collectively; or (4) for the rights of others.
35.But let those know, who(4574) dispute about Our Nos. 2, 3. and 4 are considered highly meritorious for all, though few have the
Signs, that there is for them no way of escape. courage or the spirit to rise to so high a standard. No. 1 is specially liable to abuse
on account of man's selfishness; Nos. 2, 3 and 4 are also abused by men
4574 If we treat Allah's Signs in the wrong spirit, i.e., contumaciously reject them pretending to motives of public good when they are serving their own personal
or constantly dispute about them instead of trying to understand them, we are told interests or idiosyncrasies; hence the qualifications mentioned in the next four
that such tactics will avail us nothing: we cannot escape the consequences of our verses and the notes thereto.
sins. The only way to escape is by repentance on our part and the grant of mercy
by Allah.
40. The recompense for an injury is an injury equal
36. Whatever ye are given (here) is (but) a thereto(4581) (in degree): but if a person forgives
convenience(4575) of this life: but that which is with and makes reconciliation, his reward is due(4582)
Allah is better and more lasting: (it is) for those who from Allah. for (Allah) loveth not those who do
believe(4576) and put their trust in their Lord: wrong.(4583)
4581 See last note. When you stand up for rights, either on private or public
4575 Any good (or ill) which is our lot is only a temporary phase to serve the
grounds, it may be through processes of law, or by way of private defence insofar
convenience of this life, But there is a higher good, which comes from Allah's own
as the law permits private action, but in all cases you must not seek a
Presence. Such good is both superior in quality, and more permanent. In the
compensation greater than the injury suffered. The most you can do is to demand
same way, any ills that we may suffer in this life, have reference only to the
equal redress. i.e. a harm equivalent to the harm done to you. Even this may serve
conditions of this our life of probation. The ills that we "earn" in our spiritual Life-
to curb your unregenerate soul, or a community bent on revenge. But the ideal
such as deprivation of Allah's Grace—are far more momentous and permanent.
mode is not to slake your thirst for vengeance, but to follow better ways leading to
4576 The higher and more permanent gifts which come from Allah's Presence are the reform of the offender or his reconciliation. See 41:34, and 23:96. You can
for those who truly worship and serve Allah. These are described by nine of their take steps to prevent repetition, by physical or moral means; the best moral means
characteristics: viz. (1) they have Faith: and it follows that (2) they trust in Allah, would be to turn hatred into friendship by forgiveness and love. In that case the
instead of running after false standards or values: (3) they eschew the more serious compensation or reward (if we must use such terms) is infinitely greater, for it wins
offences against Allah's Law, and of course keep clear of any offences against sex the good pleasure of Allah.
("shameful deeds"); (4) while knowing that they are not themselves perfect, they are
But this active righting of wrongs, whether by physical or by moral or spiritual
ready to forgive others, even though they are sorely tried with anger and
means, which are commended as better, is an antithesis to the monkish doctrine,
provocation; for the rest see n. 4578.
when you are smitten on one cheek, to turn the other also. This would not
suppress, but encourage wrongdoing. It is practised by none but poltroons, and is
preached only by hypocrites, or men who want to make slaves or others by
343
depriving them of the power of self-defence. It occurs in two of the four canonical
Gospels (Matt. 5:39 , and Luke 6:29 ), but we need not therefore assume that it
46. And no protectors have they(4590) to help them,
was preached by Jesus. other than Allah. And for any whom Allah leaves to
stray, there is no way (to the Goal).
4582 To love Allah is the highest motive of our conduct, for it leads to the love of
Allah's creatures; to win the approbation and love of Allah, is the highest reward, 4590 The argument begun in verse 44 above is here rounded off. If once men
far transcending any compensation or satisfaction we can obtain in this life. finally cut themselves off from Allah's guidance and care, they will have no
protection whatever. All their false objects of worship will only mislead them
4583 Allah does not love those who do wrong. If, therefore, we tolerate wrong, or further and further. How they will wish the fact blotted out when they are in sight
encourage wrong by allowing it to run rampant when we can prevent it, we fail in of Judgement, and vainly wish for time to be reversed! They will be in the Fire,
our duty to Allah. while the men whom they despised and rejected will have reached the final Goal!
For them there will be no such way!'
41. But indeed if any do help and defend themselves
after a wrong (done) to them, against such(4584) 47. Hearken ye to your Lord, before there come a Day
there is no cause of blame. which there will be no putting back, because(4591) of
4584 Such people are not to be blamed, though they are following the lower law. (the Ordainment of) Allah. that Day there will be for
The blame is on those who arrogantly ride roughshod over the land, oppressing you no place of refuge nor will there be for you any
people with grievous wrong. See next verse. room for denial(4592) (of your sins)!
4591 The Day of Judgement is inevitable. Allah has ordained it, and it cannot in
42.The blame is only(4585) against those who oppress any way be put back.
men and wrong-doing and insolently transgress
beyond bounds through the land, defying right and 4592 At Judgement no one can escape the consequences of his crimes or deeds.
And no one can disavow them or deny them, or by any chance pretend that they
justice: for such there will be a penalty grievous. do not apply to him.
4585 The fact that men seek the lower rather than the higher Law is itself a result
of arrogant wrongdoing of which the type was the Pharaoh who claimed to be 48.If then they run away, We have not sent thee as a
"your Lord Most High" and oppressed the Israelites, and kept his own people guard over them.(4593) Thy duty is but to convey (the
under slavery and subjection, and the false glamour of magic and deception.
Message). And truly, when We give man a taste of a
Mercy(4594) from Ourselves, he doth exult thereat,
43.But indeed if any show patience and forgive,(4586)
but when some ill happens to him, on account of the
that would truly be an exercise of courageous will and
deeds which his hands have sent forth, truly then is
resolution in the conduct of affairs.
man ungrateful!
4586 It is harder to be patient and forgive, and yet to get wrongs righted, as was
done by the Prophet, than to bluster about and "punish the guilty" or "teach them 4593 The warning is now given, that men may repent and do good, and pray for
lessons". It may look like futility or lack of purpose, but in reality it is the highest Allah's Mercy and Grace. If the warning is not heeded or is rejected, the prophet
and noblest form of courage and resolution. And it may carry out the purpose of of Allah is not responsible for bringing about the Penalty or for forcing people to
reform and the suppression of evil even better than stern punishment. The come to the right Path. He is not a guard set over them to free them from the
gentleness of innocence often "persuades where stronger measures fail," But of need of exercising their limited free will. (R).
course circumstances alter cases, and there is some allowance also to be made for 4594 Cf. 30:36. It is a sad reflection that men, when they receive some gift out of
the personal equation of the men you have to deal with: in some cases severity Allah's Mercy, exult in their good fortune and attribute it to some merit in
may be called for, but it should be from a strict judicial motive, and not merely themselves, instead of to the Grace and Mercy of Allah, thus missing the real
from personal anger or spite or lower motive in disguise. lesson of Life. On the other hand, when they are in trouble, due to their own
errors and shortcomings, they fall into despair and blame Allah, instead of
44. For any whom Allah leaves astray, there is no blaming themselves. This is rank ingratitude. So they miss the true lesson of Life
protector thereafter. And thou wilt see the Wrong- in that case also.
doers, when in sight of the Penalty, Say: "Is there any
way(4587) (to effect) a return?" 49. To Allah belongs the dominion of the heavens and the
earth. He creates what He wills(4595) (and plans). He
4587 When the actual consequences of evil are in sight, the foolish sinner wishes bestows (children) male or female according to His
that it were possible to get back to the life of probation. But he neglected or
abused it and rejected Allah's Grace all the time. How can he then be restored to a Will (and Plan),
closed chapter of his life? 4595 Verses 49-50 deal, in their ordinary meaning, with Allah's creative power
replete with knowledge and continued purpose, contrasted with man's instincts
45. And thou wilt see them brought forward to the and gropings after knowledge. The mystery of sex and parenthood is referred to in
(Penalty), in a humble frame of mind because of a new light With reference to children, a parent is often spoken of as the "author"
of their being. The growth of population and the proportion of males and females
(their) disgrace,(4588) (and) looking with a stealthy
in it have various sociological and psychological implications; yet how little do
glance. And the Believers will say: "Those are parents really know about them? The knowledge of science as regards the
indeed(4589) in loss, who have given to perdition determination of sex in the embryo is practically nothing. Even if advancing
their own selves and those belonging to them on the knowledge threw light on what may be called the mechanical aspects of the
Day of Judgment. Behold! Truly the Wrong-doers are question, the profounder problems touched by it are beyond the reach of man.
Yet they are not governed by chance. Allah has a meaning and purpose in all
in a lasting Penalty!" things, and His power is complete to carry out His purpose.
4588 They were very arrogant in their probationary life. Now will they be
humbled to the dust. And they will be in utter despair and misery. They will not 50.Or He bestows both males(4596) and females, and
be able to see the favours and good things of the other life (Cf. 20:124-126). Even He leaves barren whom He will: for He is full of
their misery, which will face them as a terrible Reality, they will only be able to
look at askance, so thoroughly cowed will be their spirit.
Knowledge and Power.
4596 To parents themselves it is a mystery why a male or female child is given at
4589 This will be their thought, and their realised experience: 'after all, any
any birth, or how the balance of the two sexes is made up in a family or in large
troubles and sorrows, any persecutions and taunts which they suffered in the life
groups of mankind, or why in some cases the womb is barren and the would-be
of probation from the enemies of truth, were of no consequence; the real loss was
parents are denied the joys and responsibilities of parenthood. But each individual
that revealed at the Judgement at the restoration of true values; the wicked and the
human soul is precious in the Plan of Allah, and all these variations, besides their
arrogant have lost their own souls, and have brought to perdition all who attached
reactions on parents and on society, have a purpose to fulfil in the large Plan of
themselves to them and followed their evil ways; and this Penalty is one that will
Allah.
endure! How much more real it is!'
344
4600 Messenger: Rasul the angel Gabriel, through whom the revelations were
51. It is not fitting(4597) for a man that Allah should given to the Prophet. These spiritual visions, conveying the message of Revelation,
speak to him except by inspiration,(4598) or from are the basis of the Qur'an.
behind a veil,(4599) or by the sending of a
Messenger(4600) to reveal, with Allah.s permission, 52. And thus have We, by Our Command, sent inspiration
what Allah wills: for He is Most High, Most Wise. to thee: thou knewest not (before)(4601) what was
4597 This leads us on to the higher spiritual meaning of verses 49-50, as leading Revelation, and what was Faith; but We have made
up to verses 51-53. Man is but a speck in Allah's creation. His growth and family the (Qurán) a Light, wherewith We guide such of Our
relationships are not by any means comparable to Allah's creative acts, whose servants as We will; and verily thou dost guide
various stages are referred to in n. 120 to 2:117, n. 916 to 6:94, and n. 923 to 6:98. (men)(4602) to the Straight Way,-
That being so in the mysteries of man's daily life, how much more profound is the
contrast between man and Allah in the apprehension of the higher spiritual 4601 Before the receipt of his mission in his fortieth year, the Prophet, though a
problems concerned with Revelation? How can man be fit to speak to Allah? He man of steadfast virtue and purity and unflinching in his search for Truth (see C.
is not fit. But there are three ways in which Allah, in His infinite Mercy, 22-23), was yet unacquainted with Revelation in the highest sense of the term and
communicates with man, as described in verses 51-53. with the certainty that comes from perfected Faith, or realised nearness to Allah.
Ruh, which I have here translated Inspiration has also been understood by some
4598 Allah is Most High, Most Wise: man is, in spite of his high destiny, often the Commentators to refer to the angel Gabriel, the vehicle of Revelation. The Light
lowest of the low (95:5). Yet Allah, out of His infinite Mercy and Grace, has of the Qur'an made all things clear to man, and to the world.
bestowed His Revelation on man. How does it come about? Three ways are
mentioned: (1) Wahy, Inspiration: (2) from behind a veil; and (3) by the sending 4602 The Qur'an and the inspired Prophet who proclaimed it, are here identified.
of a Messenger: see the notes following. They were a Guide to men, showing the Straight Way . This Way is described in
various ways: for example, see 1:6, and n. 22; 18:1-2, and notes 2326-2327; and
90:11-18.
Wahy, Inspiration, is interpreted to be of two kinds: (1) a suggestion thrown by
Allah into the heart or mind of man, by which man understands the substance of 53. The Way of Allah,(4603) to Whom belongs whatever
the Message, whether it is a command or prohibition, or an explanation of a great
truth; and (2) verbal or literal inspiration, by which the actual words of Allah are is in the heavens and whatever is on earth. Behold
conveyed in human language. (R). (how) all affairs tend towards Allah.
4599 Behind a veil: not of course a material veil, but the mystic veil of Light. (R). 4603 The most comprehensive description of the Straight Way is that it is the
Way of Allah, the Way of the Universal Law; for Allah is the source, centre, and
Sahih Muslim relates a tradition that the Prophet said: "His veil is Light: were He goal of all things in heaven and earth. Everything goes back to Him. According to
to withdraw it, then would the august splendors of His countenance surely our own understanding we make our own laws, our own standards, and our own
consume everything that comes within His Sight." (R). institutions. But the ultimate test of their validity or authority is Allah's Will, as
revealed to us by His Revelation.
43. Al Zukhruf (The Gold Adornments)

In the name of Allah, Most 5. Shall We then(4607) take away the Message from you
Gracious, Most Merciful. and repel (you), for that ye are a people transgressing
beyond bounds?
4607 In vouchsafing Revelation, what an inestimable Mercy has Allah conferred
1. Ha Mim(4604) on mankind! Yet so many deluded souls are ungrateful, and ignore or oppose its
teaching. If it were not for His attributes of Forgiveness and Forbearing He would
4604 Abbreviated Letters: see Introduction to S. 40, paragraphs 2-4. be justified in withdrawing that Light, but He continues to shed it, that all who will
may come and be blessed by it.
2. By the Book that makes things clear,-
6. But how many were(4608) the prophets We sent
3. We have made it a Qurán in Arabic,(4605) that ye amongst the peoples of old?
may be able to understand (and learn wisdom). 4608 In spite of, or because of, man's obstinate and rebellious nature, Allah sent
prophet after prophet to the peoples of old, but there was among them always a
4605 Cf. 42:7, n. 4533.
party that ridiculed them and treated Allah's Signs as naught.
4. And verily, it is in the Mother of the Book,(4606) in
7. And never came there a prophet to them but they
Our Presence, high (in dignity), full of wisdom.
mocked him.
4606 Cf. 3:7, n. 347; and 13:39 , n. 1864. The Mother of the Book, the
Foundation of Revelation, the Preserved Tablet (al Lawhal Mahfuz, 85:22), is the 8. So We destroyed (them)- stronger in power than
core or essence of Revelation, the original principle or fountainhead of Allah's these;- and (thus) has passed on(4609) the Parable of
Eternal and Universal Law. From this fountainhead are derived all streams of
knowledge and wisdom, that flow through Time and feed the intelligence of the peoples of old.
created minds. The Mother of the Book is in Allah's own Presence, and its dignity 4609 The result of rebellion was destruction. And the pagan Makkan generation
and wisdom are more than all we can think of in the spiritual world. contemporary with the Prophet are reminded that the peoples of old who were
destroyed were, many of them, more powerful than they, and that they, in
disobeying Allah's Law, were inviting the same fate for themselves. The events of
the past have become Parables for the present and the future.
345
9. If thou wert to question them, ´Who created the 16. What! has He taken(4621) daughters out of what He
heavens and the earth?´(4610) They would be sure to himself creates, and granted to you sons for choice?
reply, ´they were created by (Him), the Exalted in 4621 To imagine goddesses (female gods) or mothers or daughters to Allah was
Power, Full of Knowledge´;-(4611) particularly blasphemous in the mouths of people who held the female sex in
4610 Cf. 29:61, 29:63 and n. 3493; and 31:25 and n. 3613. This class of men contempt. Such were the pagan Arabs, and such (it is to be feared) are some of
acknowledge Allah's Power and Allah's Knowledge or Wisdom, but do not realise the moderns. They wince when a daughter is born to them and hanker after sons.
Allah's infinite Mercy and care for His creatures. With that mentality, how can they attribute daughters to Allah?
4611 Note the beautiful rhetorical figure of speech here. The reply of the 17.When news is brought(4622) to one of them of (the
inconsistent men who do not follow Allah's Law is turned against themselves. birth of) what he sets up as a likeness to ((Allah))
When they acknowledge Allah's Power and Knowledge, their speech is
interrupted, and the concomitant qualities of Allah's Mercy and care of His Most Gracious, his face darkens, and he is filled with
creatures, with pointed reference to the inconsistent ones themselves, is set out in inward grief!
eloquent terms, as completing what they themselves had said, and the right course
of conduct is pointed out to them (verses 10-14). 4622 Cf. 16:57-59 and notes. With scathing irony it is pointed out that what they
hate and are ashamed of for themselves they attribute to Allah!
10. (Yea, the same that)(4612) has made for you the
18.Is then one brought up(4623) among trinkets, and
earth (like a carpet)(4613) spread out, and has made
unable to give a clear account in a dispute (to be
for you roads (and channels) therein, in order that ye
associated with Allah.?
may find guidance (on the way);
4623 The softer sex is usually brought up among trinkets and ornaments, and, on
4612 See last note. account of the retiring modesty which for the sex is a virtue, is unable to stand up
4613 Cf. 20:53 and n. 2576. Mihad, a carpet or bed spread out, implies not only boldly in a fight and give clear indications of the will to win. Is that the sort of
freedom of movement but rest also. The 'roads and channels' carry out the idea of quality to be associated with Allah?
communications and include land routes, sea routes, and airways.
19.And they make into females angels who themselves
11. That sends down (from time to time) rain from the serve(4624) Allah. Did they witness their creation?
sky in due measure;-(4614) and We raise to life Their evidence will be recorded, and they will be
therewith a land that is dead; even so will ye be raised called to account!
(from the dead);-(4615) 4624 Angels for grace and purity may be compared to the most graceful and
4614 In due measure: i.e., according to needs, as measured by local as well as purest forms we know. But it is wrong to attribute sex to them. They are servants
universal considerations. This applies to normal rainfall: floods and droughts are and messengers of Allah and so far from being rivals seeking worship, are always
abnormal conditions, and may be called unusual manifestations of His power, engaged in devotion and service. If any persons invent blasphemies about Allah,
fulfilling some special purpose that we may or may not understand. such blasphemies will form a big blot in their Book of Deeds, and they will be
called to account for them.
4615 The clause 'And We raise .. . (from the dead)' is parenthetical. Cf. 35:9, n.
3881. Note the transition from the third to the first person, to mark the 20.("Ah!") they say, "If it had been the Will(4625) of
Resurrection as a special act of Allah as distinguished from the ordinary processes
(Allah) Most Gracious, we should not have worshipped
of nature ordained by Allah.
such (deities)!" Of that they have no knowledge! they
12. That has created pairs(4616) in all things, and has do nothing but lie!(4626)
made for you ships and cattle(4617) on which ye ride, 4625 Worsted in argument they resort to a dishonest sarcasm. 'We worship these
deities: if Allah does not wish us to do so, why does He not prevent us?" In
4616 Cf. n. 2578 to 20:53. Also see 36:36, n. 3981. throwing the responsibility on Allah, they ignore the limited free will on which
their whole life is based. They are really playing with truth. They are arguing
4617 By analogy all means of transport, including horses, camels, ships, steamers,
against their own knowledge. They have no authority in any scripture, and indeed
railways, aeroplanes, airships, etc. The domestication of animals as well as the
they are so slippery that they hold fast to no scripture at all.
invention of mechanical means of transport require a skill and ingenuity in man,
which are referred to Allah as His gifts or endowments to man. 4626 Cf. 6:116
13. In order that ye may sit firm and square on their 21.What! have We given them a Book before this, to
backs, and when so seated, ye may celebrate the which they are holding fast?
(kind) favour(4618) of your Lord, and say, "Glory to
Him Who has subjected these to our (use), for we 22. Nay! they say: "We found(4627) our fathers
could never have accomplished this (by ourselves), following a certain religion, and we do guide ourselves
by their footsteps."
4618 See last note. People of understanding attribute all good to its true and
original source viz.: Allah. 4627 Then comes the argument about ancestral custom, which was repudiated by
Abraham (see verses 26-28 below). Indeed a good reply to ancestral custom in the
14. "And to our Lord, surely,(4619) must we turn back!" case of the Arabs was the example of Abraham, the True in Faith, for Abraham
was the common ancestor of the Arabs and the Israelites.
4619 Men of understanding, every time they take a journey on earth, are
reminded of that more momentous journey which they are taking of the back of 23. Just in the same way, whenever We sent a Warner
Time to Eternity. Have they tamed Time to their lawful use, or do they allow
Time to run away with them wildly to where they know not? Their goal is Allah,
before thee to any people, the wealthy ones among
and their thoughts are ever with Allah. them(4628) said: "We found our fathers following a
certain religion, and we will certainly follow in their
15. Yet they attribute(4620) to some of His servants a footsteps."
share with Him (in his godhead)! truly is man a 4628 It is some privileged position, and not ancestral custom, which is really at the
blasphemous ingrate avowed! bottom of much falsehood and hypocrisy in the world. This has been again and
again in religious history.
4620 As a contrast to the men of true understanding are the ungrateful
blasphemous creatures, who offer a share in godhead to others besides Allah!
They imagine sons and daughters to Allah, and forget the true lesson of the whole 24.He said: "What!(4629) Even if I brought you better
of Creation, which points to the Unity of Allah. This theme is further developed guidance than that which ye found your fathers
in the following Section.
346
following?" They said: "For us, we deny that ye 33.And were it not that(4636) (all) men might become
(prophets) are sent (on a mission at all)." of one (evil) way of life, We would provide, for
4629 The Warner or messenger pointed out the merits and the truth of his everyone that blasphemes against ((Allah)) Most
teaching, and how superior it was to what they called their ancestral customs. But Gracious, silver roofs for their houses and (silver)
they denied his mission itself or the validity of any such mission. In other words stair-ways on which to go up,
they did not believe in inspiration or revelation, and went on in their evil ways,
with the inevitable result that they brought themselves to destruction. 4636 So little value is attached in the spiritual world to silver or gold, or worldly
ranks or adornments, that they would freely be at the disposal of everyone who
25. SoWe exacted retribution from them: now see what denied or blasphemed Allah, were it not that in that case there would be too great
temptation placed in the way of men, for they might all scramble to sell their
was the end of those who rejected (Truth)! spiritual life for wealth! They might have silver roofs and stairways, silver doors
and thrones, and all kinds of adornments of gold. But Allah does not allow too
26.Behold! Abraham said(4630) to his father and his great a temptation to be placed in the path of men. He distributes these things
people: "I do indeed clear myself of what ye worship: differently, some to unjust men, and some to just men, in various degrees, so that
the possession of these is no test either of an unjust or a just life. His wisdom
4630 The plea of ancestral ways is refuted by the example of Abraham, in two searches out motives far more subtle and delicate than any we are even aware of.
ways: (1) he gave up the ancestral cults followed by his father and his people, and
followed the true Way, even at some sacrifice to himself; and (2) he was an 34. And (silver) doors to their houses, and thrones (of
ancestor of the Arabs, and if the Arabs stood on ancestral ways, why should they
not follow their good ancestor Abraham, rather than their bad ancestors who fell silver) on which they could recline,
into evil? See n. 4627 above. The incident in Abraham's story referred to here will
be found in 21:51 -70. 35. And also adornments(4637) of gold. But all this were
nothing but conveniences of the present life: The
27."(I worship) only Him Who made me, and He will Hereafter, in the sight of thy Lord is for the Righteous.
certainly guide me."
4637 Adornments of gold,: the keyword to this Surah. All false glitter and
adornments of this world are as naught. They more often hinder than help.
28. And he left it as a Word(4631) to endure among
those who came after him, that they may turn back (to 36. If anyone withdraws himself(4638) from
Allah.. remembrance of ((Allah)) Most Gracious, We appoint
4631 A Word: i.e., the Gospel of Unity, viz.,: "I worship only Him Who made for him an evil one, to be an intimate companion to
me", as in verse 27. This was his teaching, and this was his legacy to those who him.
followed him. He hoped that they would keep it sacred, and uphold the standard
of Unity. Cf. C. 7-8. Cf. also 37:108-111. 4638 If men deliberately put away the remembrance of Allah from their minds,
the natural consequence, under Allah's decree, is that they join on with evil. Like
29. Yea, I have given(4632) the good things of this life to consorts with like. We can generalise evil in the abstract, but it takes concrete
shape in our life companions.
these (men) and their fathers, until the Truth has
come to them, and a messenger making things clear. 37. Such (evil ones) really hinder them from the
4632 Note the first person singular, as showing Allah's personal solicitude and Path,(4639) but they think that they are being guided
care for the descendants of Abraham in both branches. The context here refers to aright!
the prosperity enjoyed by Makkah and the Makkans until they rejected the truth
of Islam when it was preached in their midst by a messenger whose Message was 4639 The downward course in evil is rapid. But the most tragic consequence is
as clear as the light of the sun. that evil persuades its victims to believe that they are pursuing good. They think
evil to be their good. They go deeper and deeper into the mire, and become more
30. But when the Truth came to them, they said: "This is and more callous. Them and they represent the generic plural of anyone who
"withdraws himself from . . . Allah" (see last verse).
sorcery, and we(4633) do reject it."
4633 When the pagan Makkans could not understand the wonderful power and 38. Atlength, when (such a one)(4640) comes to Us, he
authority with which the Prophet preached, they called his God-given influence says (to his evil companion): "Would that between me
sorcery! and thee were the distance of East and West!"(4641)
Ah! evil is the companion (indeed)!
31. Also, they say: "Why is not this Qurán sent down to
some leading man in either of the two(4634) (Chief) 4640 If ever the presence of Allah is felt, or at the time of J udgement, a
glimmering of truth comes to the deceived soul, and it cries to its evil companions
cities?"
in its agony, "Would that I had never come across thee! Would that we were
4634 The world judges by its own low standards. From a worldly point of view, the separated poles apart!" But it cannot shake off evil. By deliberate choice it had
Prophet was poor and an orphan. Why, they thought, should he be so richly
4641 Distance of East and West literally, 'distance of the two Easts'. Most
endowed in spiritual knowledge and power? If such a gift had to come to a man
Commentators understand in this sense, but some construe the phrase as meaning
among them, it was the right (they foolishly said) of one of the chiefs in either the
the distance of the extreme points of the rising of the sun, between the summer
sacred city of Makkah , or the fertile garden-city of Ta'if!
solstice and the winter solstice. Cf. n. 4034 to 37:5. A good equivalent idiom in
English would be "poles apart", for they could never meet.
32. Is it they who would portion out the Mercy of thy
Lord?(4635) It is We Who portion out between them 39.When ye have done wrong,(4642) it will avail you
their livelihood in the life of this world: and We raise nothing, that Day, that ye shall be partners in
some of them above others in ranks, so that some may Punishment!
command work from others. But the Mercy of thy Lord
is better than the (wealth) which they amass. 4642 All partners in evil will certainly share in the punishment, but that is no
consolation to any individual soul. Evil desires the evil of others, but that does not
4635 That is, spiritual gifts, those connected with Revelation. What audacity or diminish its own torment, or get rid of the personal responsibility of each
folly in them to claim to divide or distribute them among themselves? They may individual soul.
think they are distributing the good things of this world among themselves. In a
sense that may be true, but even here, their own power and initiative are very 40. Canst thou then make(4643) the deaf to hear, or give
limited. Even here it is Allah's Will on which all depends. In His wisdom Allah
allows some to grow in power or riches, and command work from others, and
direction to the blind or to such as (wander) in
various relative gradations are established. Men scramble for these good things of manifest error?(4644)
this world, but they are of no value compared to the spiritual gifts.
347
4643 Cf. 30:52-53. The evil go headlong into sin, and sink deeper and deeper promised to obey Allah, and when the particular plague was removed, they again
until their spiritual faculties are deadened, and no outside help can bring them became obdurate. See 7:133-135.
back. Allah's grace they have rejected.
4644 There is hope for a person who wanders in quest of truth, and even for one
50. But when We removed the Penalty from them,
who wanders through mistake or by weakness of will. But there is none for one behold, they broke their word.
who, by deliberate choice, plunges into "manifest error", i.e., error which anyone
can see. 51.And Pharaoh proclaimed among his people, saying:
"O my people! Does not the dominion of Egypt belong
41. Even if We take thee(4645) away, We shall be sure to to me, (witness)(4653) these streams flowing
exact retribution from them, underneath my (palace)? What! see ye not then?
4645 Cf. 8:30 : "how the Unbelievers plotted against thee, to keep thee in bonds, 4653 The waw here in Arabic is the Waw haliyah: the abundant streams from the
or slay thee, or get thee out (of thy home)." They were always plotting against the Nile flowing beneath his palace being evidence of his power, prosperity, and
Prophet in his Makkan period. But even if their plots had succeeded against sovereignty. The Nile made (and makes) Egypt , and the myth of the god Osiris
human beings, they could not defeat Allah's Plan, nor escape the just punishment was a compound of the myths of the Nile and the sun. The Pharaoh, therefore, as
of their deeds. Cf. also 10:46 , and n. 1438. commanding the Nile, commanded the gods who personified Egypt . He boasted
of water, and he perished in water,-a fitting punishment!
42. Or We shall show thee that (accomplished) which We
have promised them: for verily We shall prevail over 52. "Am I not better than this (Moses), who is a
them. contemptible wretch(4654) and can scarcely express
himself clearly?
43. So hold thou fast(4646) to the Revelation sent down
4654 Being a despised Israelite in any case, and having further an impediment in
to thee; verily thou art on a Straight Way. his speech. See 20:27 , and notes 2552-2553.
4646 Let the wicked rage, say what they like, or do their worst: the Prophet of
Allah is encouraged to go forward steadfastly in the Light given him, for he is on a 53. "Then why are not(4655) gold bracelets bestowed on
Path that leads straight to Allah. (R). him, or (why) come (not) with him angels
accompanying him in procession?"
44. The (Qurán) is indeed the message,(4647) for thee
and for thy people; and soon shall ye (all) be brought 4655 Gold bracelets and gold chains were possibly among the insignia of royalty.
In any case they betokened wealth, and the materialists judge a man's worth by his
to account. wealth and his following and equipage. So Pharaoh wanted to see Moses, if he had
4647 Dhikr. Message, Remembrance, Cause of remembrance, Memorial, Title any position in the spiritual kingdom, invested with gold bracelets, and followed by
for remembrance to posterity. Thus two meanings emerge, not necessarily a great train of angels as his Knight-companions! The same kind of proofs were
mutually exclusive. (1) The Quran brings a Message of Truth and Guidance to the demanded by the materialistic Quraysh of our Prophet. These were puerilities,
Prophet, and his people; (2) the Revelation of the Qur'an raises the rank of the but such puerilities go down with the crowd. Barring a few Egyptians who believed
Prophet, and the people among whom, and in whose language, it was in Allah and in the Message of Moses, the rest of Pharaoh's entourage followed
promulgated, making them worthy of remembrance in the world's history for all Pharaoh in his pursuit of revenge, and were drowned in the Red Sea .
time. But the honour also carried its responsibilities. All who hear it must give an
account of how far they profit by it spiritually. 54. Thus did he make fools of his people, and they
obeyed him: truly were they a people rebellious
45.And question thou our messengers(4648) whom We (against Allah..
sent before thee; did We appoint any deities other
than ((Allah)) Most Gracious, to be worshipped? 55. When at length they(4656) provoked Us, We exacted
4648 That is, by examining their Message, and asking the learned among their real
retribution from them, and We drowned them
followers. It will be found that no Religion really teaches the worship of other than all.(4657)
Allah.
4656 Allah is long-suffering, and gives many and many opportunities to the most
hardened sinners for repentance. But at length comes a time when His justice is
46. We did send Moses(4649) aforetime, with Our Signs, provoked, and the inevitable punishment follows.
to Pharaoh and his Chiefs: He said, "I am a messenger
4657 Cf. 7:136.
of the Lord of the Worlds."
4649 For the story of Moses in detail, see 7:103-137, but especially 7:104, 130- 56. And We made them (a people) of the Past(4658) and
136. an Example to later ages.
47.But when he came to them with Our Signs, behold 4658 Pharaoh and his hosts were blotted out, and became as a tale of the past.
Their story is an instructive warning and example to future generations. The later
they ridiculed them.(4650) course of Egyptian religion after the Exodus is referred to in Appendix V.
4650 For the mockery of Moses and his Signs see 17:101; also below, 43:49, 52-
53. 57. When (Jesus) the son(4659) of Mary is held up as an
example, behold, thy people raise a clamour thereat
48. We showed them Sign(4651) after Sign, each greater (in ridicule)!
than its fellow, and We seized them with Punishment,
4659 Jesus was a man, and a prophet to the Children of Israel, "though his own
in order that they might turn (to Us). received him not". Some of the churches that were founded after him worshipped
4651 Moses showed them nine Clear Signs: see n. 1091 to 7:133; also 17:101. him as "God" and as "the son of God", as do the Trinitarian churches to the
Each one of them in its own setting and circumstances was greater than any of its present day. The orthodox churches did so in the time of the Prophet. When the
"sister" Signs. The object was if possible to reclaim as many Egyptians as possible doctrine of Unity was renewed, and the false worship of others besides Allah was
from their defiance of Allah. strictly prohibited, all false gods were condemned, e.g., at 21:98. The pagan Arabs
looked upon Jesus as being in the same category as their false gods, and could not
see why a foreign cult, or a foreign god, as they viewed him, should be considered
49.And they said, "O thou(4652) sorcerer! Invoke thy better than their own gods or idols. There was no substance in this, but mere
Lord for us according to His covenant with thee; for mockery, and verbal quibbling. Jesus was one of the greater prophets: he was not a
we shall truly accept guidance." god, nor was he responsible for the quibbling subdeties of the Athanasian Creed.
4652 This speech is half a mockery, and half a ruse. In spite of their unbelief, they
had fear in their minds, and in order to stop the plagues, one after another, they
348
58.And they say, "Are our gods best, or he?" This they 68. My devotees!(4667) no fear shall be on you that Day,
set forth to thee, only by way of disputation: yea, they nor shall ye grieve,-
are a contentious people. 4667 The devotion and service to Allah result in the soul being made free from all
fear and sorrow, as regards the past, present, and future, if we may take an analogy
59. He was no more than a servant: We granted Our from Time for a timeless state. Such devotion and service are shown by (1)
favour to him, and We made him an example to the believing in Allah's Signs, which means understanding and accepting His Will, and
Children(4660) of Israel. (2) by merging our will completely in His universal Will, which means being in
tune with the Infinite, and acting in all things to further His Kingdom.
4660 A reference to the limited mission of the prophet Jesus, whose Gospel to the
Jews only survives in uncertain fragmentary forms. 69.(Being) those who have believed in Our Signs and
bowed (their wills to Ours) in Islam.
60. And if it were Our Will,(4661) We could make angels
from amongst you, succeeding each other on the 70.Enter ye the Garden,(4668) ye and your wives, in
earth. (beauty and) rejoicing.
4661 If it were said that the birth of Jesus without a father sets him above other 4668 The Garden is the type of all that is beautiful to eye, mind, and soul; all that
prophets, the creation of angels without either father or mother would set them is restful and in tune, a complete state of bliss, such as we can scarcely conceive of
still higher, especially as angels do not eat and drink and are not subject to physical in this troubled world. Several metaphors indicate how we can try to picture that
laws. But angels are not higher. bliss to ourselves in "this muddy vesture of decay."
61. And (Jesus) shall be(4662) a Sign (for the coming of) 71. To them will be passed(4669) round, dishes and
the Hour (of Judgment): therefore have no doubt goblets of gold: there will be there all that the souls
about the (Hour), but follow ye Me: this is a Straight could desire, all that their ayes could delight in: and
Way. ye shall abide therein (for eye).
4662 This is understood by some commentators to refer to the second coming of 4669 We shall have all our near and dear ones ("wives") with us: perfected Love
Jesus in the Last Days before Resurrection. (R). will not be content with Self, but like a note of music will find its melody in
communion with others. The richest and most beautiful vessels will minister to
62.Let not the Evil One hinder you: for he is to you an our purified desires, and give complete and eternal satisfaction to our souls in
enemy avowed. every way.
63. When Jesus came with Clear Signs, he said: "Now 72. Such will be the Garden of which ye are made(4670)
have I come to you with Wisdom,(4663) and in order heirs for your (good) deeds (in life).
to make clear to you some of the (points) on which ye 4670 We shall be there, not as strangers, or temporary guests, but as heirs-made
dispute: therefore fear Allah and obey me. heirs in eternity because of the good lives we had led on earth.
4663 True wisdom consists in understanding the unity of the Divine purpose and
the Unity of the Divine Personality. The man Jesus came to reconcile the jarring 73. Ye shall have therein abundance of fruit,(4671) from
sects in Israel , and his true teaching was just the same as that which was which ye shall have satisfaction.(4672)
expounded in a wider form by Islam. He did not claim to be God; why should not
the Christians follow the doctrine of Unity rather than what has become their 4671 The "fruit" here links on with the last words in the last verse (72): "ye are
ancestral and traditional custom? made heirs for your (good) deeds (in life)". It is not a doctrine of "rewards", strictly
so called. A reward is measured by merit, but here the bliss is beyond all merits or
deserts. It is a doctrine of works and their fruits: every deed must have its
64."For Allah, He is my Lord(4664) and your Lord: so inevitable consequences. At first sight it may be compared to the doctrine of
worship ye Him: this is a Straight Way." "Karma", but it differs from it in postulating Allah's unbounded Mercy, and the
efficacy of Repentance. (R).
4664 In verses 26-28 an appeal is made to the pagan Arabs, that Islam is their own
religion, the religion of Abraham their ancestor; in verses 46-54, an appeal is made 4672 Literally, "shall eat". But the word akala is used in many places in the
to the Jews that Islam is the same religion as was taught by Moses, and that they comprehensive sense of "enjoy", "have satisfaction". For example, see n. 776 to
should not allow their leaders to make fools of them; in verses 57-65 an appeal is 5:69. Cf. also 7:19 and n. 1004.
made to the Christians that Islam is the same religion as was taught by Jesus, and
that they should give up their sectarian attitude and follow the universal religion,
which shows the Straight Way.
74.The sinners will be in the Punishment of Hell, to
dwell therein (for aye):
65. But sects from among themselves fell into
75. Nowise will the (Punishment) be lightened for them,
disagreement: then woe to the wrong-doers, from the
and in despair will they be there overwhelmed.
Penalty of a Grievous Day!
66. Do they only wait(4665) for the Hour - that it should 76.Nowise shall We(4673) be unjust to them: but it is
they who have been unjust themselves.
come on them all of a sudden, while they perceive
not? 4673 The wrongdoers suffer not because Allah is unjust or cruel, nor as a
deterrent to others, for the probationary period will then have passed, but because
4665 Cf. 12:107. What is there to wait for? The Hour of Judgement may come at their evil deeds must bear their inevitable fruit. Allah's Grace was ever ready to
any moment. It will come all of a sudden before they realise that it is on them. offer opportunities for Repentance and Forgiveness. But they rejected them. They
They should make up their minds to give up misleading disputations and come to were unjust to themselves. This is cornplementary to the doctrine of works and
the Straight Path {see also 47:18). their fruits, as explained in n. 4671 above.
67. Friends on that Day(4666) will be foes, one to 77.They will cry: "O Malik!(4674) would that thy Lord
another,- except the Righteous. put an end to us!" He will say, "Nay, but ye shall
4666 The hatred and spite, which are associated with evil, will be felt with peculiar abide!"(4675)
intensity in that period of agony. That itself would be a punishment, from which
4674 Malik: one who is lord or possessor; one who is in charge; applied to the
the righteous will be free. The righteous will have passed all perils of falling into
Angel in charge of Hell.
wrong frames of mind.
4675 Cf. 20:74. Annihilation is better than agony. But wrongdoers cannot destroy
the "fruits" of their actions, by asking for annihilation.
349
78.Verily We have brought(4676) the Truth to you: but 85. And blessed is He(4682) to Whom belongs the
most of you have a hatred for Truth. dominion of the heavens and the earth, and all
4676 We come back now to the Present-primarily to the time when Islam was
between them: with Him is the Knowledge of the Hour
being preached in Makkah, but by analogy the present time or any time. Truth is (of Judgment): and to Him shall ye be brought back.
often bitter to the taste of those who live on Falsehoods and Shams and profit by 4682 We glorify Allah, and we call His name blessed, because He has not only
them. They hate the Truth, and plot against it. But will they succeed? See next supreme power and authority, but because we shall return to Him and see "the
verse and note. Light of His Countenance" (30:38).
79. What! have they settled(4677) some plan (among 86.And those whom they invoke besides Allah have no
themselves)? But it is We Who settle things. power of intercession;- only he(4683) who bears
4677 Men cannot settle the high affairs of the universe. If they plot against the witness to the Truth, and they know (him).
Truth, the Truth will destroy them, just as, if they accept the Truth, the Truth will
make them free. It is Allah Who disposes of affairs. 4683 The classical Commentators construe this clause differently. According to
their construction, the clause would be translated, "except those who bear witness
to the Truth, and with full knowledge." "Truth" they would construe to be the
80. Or do they think(4678) that We hear not their secrets Gospel of Unity. According to them, while idols and false gods have no power of
and their private counsels? Indeed (We do), and Our intercession, persons like Jesus, who is falsely worshipped by his misguided
messengers are by them, to record. followers, but who himself preached the Gospel of Unity with full understanding,
will have the power of intercession. This implies that we construe the singular man
4678 However secretly men may plot, everything is known to Allah. His recording shahida to refer to the same person or persons as the plural hum ya'lamun. This
Angels are by, at all times and in all places, to prepare a Record of their Deeds for difficulty is removed if we construe as I have translated it. In that case "he who
their own conviction when the time comes for Judgement (Cf. 45:29). bears witness to the Truth" is the Prophet, who came to renew the Gospel of
Unity, and "they know (him)" would refer to the Quraysh, amongst whom he was
81.Say: "If (Allah) Most Gracious had a son, I brought up and among whom he earned the reputation of being a man of probity
(Amin).
would(4679) be the first to worship."
4679 The prophet of Allah does not object to true worship in any form. But it 87. If thou ask them, Who(4684) created them, they will
must be true: it must not superstitiously attribute derogatory things to Allah, or certainly say, Allah. How then are they deluded away
foster false ideas.
(from the Truth)?
82. Glory to the Lord of the heavens and the earth, the 4684 Cf. 31:25, and n. 3613; and 39:38, and n. 4299.
Lord of the Throne(4680) (of Authority)! (He is free)
from the things they attribute (to him)! 88. ((Allah) has knowledge)(4685) of the (Prophet´s)
cry, "O my Lord! Truly these are people who will not
4680 Cf. 7:54 and n. 1032. All Power, Authority, Knowledge, and Truth are with
Allah. He neither begets nor is begotten. Glory to Him! believe!"(4686)
4685 Commentators are divided in opinion as to the construction. The best
83. So leave them to babble and play (with vanities) until opinion is that which I have adopted, referring back qilihi genitive governed by
they meet that Day(4681) of theirs, which they have 'ilm in verse 85. An alternative construction is to construe the wow here as the waw
qasamiyah; in that case we should have to suppose some other clause as
been promised. understood, in order to complete the sense.
4681 That Day of theirs: they had their Day on earth; they will have a different
4686 The Prophet was much troubled in mind by the Unfaith of the Quraysh:
sort of Day in the Hereafter, according to the promise of Allah about the
18:6. He is here told to leave them alone for a time, for the Truth must soon
Resurrection and Judgement, or perhaps about Retribution in this very life! So
prevail.
leave them to play about with their fancies and vanities. Truth must eventually
prevail!
89.But turn away from them, and say "Peace!"(4687)
84.It is He Who is Allah in heaven and Allah on earth; But soon shall they know!
and He is full of Wisdom and Knowledge. 4687 Cf. 25:63, and n. 3123.
44. Al Dukhan (The Smoke)

In the name of Allah, Most 4689 The Qur'an is its own evidence. In the last Surah (43:3) stress was laid on the
fact that everyone could understand it. Here the stress is on the fact that it is a
Gracious, Most Merciful. Message of Mercy from Allah in that it warns mankind against evil.
3. We sent it down during a Blessed Night:(4690) for We

1. Ha Mim.(4688) (ever) wish to warn (against Evil).
4690 Usually taken to be a night in the month of Ramadan, say the 23rd, 25th, or
4688 These Abbreviated Letters are discussed in the Introduction to S. 40,
27th night of that month. It is referred to as the Night of Power in 97:1-2. See also
paragraphs 2-4. 2:185. But perhaps we need not fix it literally by the calendar. The night that a
Message descends from Allah is indeed a blessed night like a day of rain for a
2. By the Book that(4689) makes things clear;- parched land.
350
4697 Quraysh had before them a prophet whose purity of life was openly known
4. In the (Night) is made distinct every affair of to them; they themselves called him Al Amin (worthy of all trust); he preached in
wisdom,(4691) their own language in words of burning eloquence and transparent clearness; yet
they turned away from him and called him a madman, or one whose Message was
4691 Such an occasion is one on which divine Wisdom places before us, through not inspired by Allah, but written by some hidden hand (see next note)! How will
Revelation, the solution of spiritual problems of the highest import to mankind. the teaching of spiritual Truth make way among such unreasonable people?
5. By command, from Our Presence. For We (ever) send 14.Yet they turn away from him and say: "Tutored (by
(revelations), others), a man possessed!"(4698)
6. As Mercy from thy Lord: for He hears and 4698 Tutored: see 16:103, and n. 2143. Possessed: see 15:6, and n. 1940.
knows(4692) (All things);
15.We shall indeed remove(4699) the Penalty for a
4692 It is because Allah is the friend of the friendless and the help of the helpless
while, (but) truly ye will revert (to your ways).
that He hears all sincere prayers, and as His knowledge embraces all things, He
grants to us whatever is best for us, not as we see it, but as He knows it in His 4699 Allah gives every chance to all His creatures, however rebellious. He gives
perfect knowledge. them a little trial, perhaps personal, perhaps economic, to see if that would bring
them to their bearings, and train their will in the right direction. Some are thus
7. The Lord of the heavens and the earth and all between reclaimed, and some do not learn. Perhaps, for the latter, He gives them a chance
them, if ye (but) have an assured faith.(4693) by removing the trial; some are reclaimed, and some still remain obdurate. And
so, in His wisdom, He allows His grace to work, again and again, until, at the last,
4693 Cf. 2:4. They cannot fully realise what a tremendous thing it is that Allah is Judgement must seize the last and irreclaimable remnant "with a mighty
their own Lord and Cherisher (next verse), as He is the Lord and Cherisher of the onslaught".
whole Universe, until they firmly believe-until their Faith amounts to a certainty,
secure and unshakable. Such working of Allah's Providence is clearly visible in the story of Quraysh. It is a
pity that the economic conditions of Makkah have not been studied in detail in
any of the standard biographies of the Prophet. The so-called biographies by non-
8. There is no god but He: It is He Who gives life and Muslims, e.g., Muir's Life, do not even mention any Makkan famine or its
gives death,- The Lord and Cherisher to you and your reactions on Quraysh mind!
earliest ancestors.
16. One day We shall seize you with a mighty onslaught:
9. Yet they play about(4694) in doubt. We will indeed (then) exact Retribution!
4694 The story is mainly about the Quraysh. But there is a wider meaning behind
it, applicable to men generally, and at all times. As a body the Quraysh, especially
17. We did, before them, try the people of
in the earlier stages of the preaching of Islam, before they started persecution, Pharaoh:(4700) there came to them a messenger
received the Message with more amusement than hatred. They played about with most honourable,(4701)
it, and expressed doubts about it, whereas the Preacher was most earnest about it,
with all his heart and soul in it, as he loved his people and wished to save them 4700 This reference is to the pride of Pharaoh and his Egyptians, and their fall,
from their wickedness and folly. rather than to the story of Moses himself; just as in 44:30-33 the reference is to the
blessings bestowed on Israel , contrasted with their pride, unbelief, and fall; and in
44:37, to the ancient Himyar kingdom in Yemen , which similarly fell for its sins.
10. Then watch thou for the Day(4695) that the sky will
bring forth a kind of smoke (or mist)(4696) plainly 4701 Most honourable: this epithet is specially applied to Moses here, as
visible, expressing the truth, in contrast to the Pharaoh's false characterisation of him as "a
contemptible wretch"(43:52).
4695 What Day is this? It obviously refers to a great calamity, and from the
wording it is to be a great calamity in the future, seen with the prophetic eye. The
word yaghsha in verse 11 may be compared to al ghashiyah in 88:1, which
18. Saying: "Restore to me(4702) the Servants of Allah. I
obviously refers to the final Day of Judgement. But verse 15 below ("We shall am to you a messenger worthy of all trust;(4703)
remove the Penalty for a while") shows that it is not the final Judgement referred to 4702 The argument of Moses and his "authority manifest" will be found at 7:104-
here, but some calamity that was to happen soon afterwards. Perhaps it was a 108, 120-126, 130-137. Notice how fully he assumes the authority of his office
famine, about which see the next note. here. He claims all "servants of Allah", i.e., true worshippers, as under his
4696 The "smoke" or "mist" is interpreted on good authority to refer to a severe protection, for his mission was both to the Egyptians and the Israelites; he asks
famine in Makkah, in which men were so pinched with hunger that they saw mist that they should be restored to him; and he boldly denounces the Pharaoh's
before their eyes when they looked at the sky. Ibn Kathir in his Tarikh mentions arrogance "as against Allah".
two famines in Makkah, one in the 8th year of the Mission , say the fourth year 4703 "Worthy of all trust": Amin, a title that applied to prophets in S. 26, e.g., see
before the Hijrah, and another about the 8th year after the Hijrah. But as either or 26:107. As the Prophet had historically earned that tide among his own people,
both of these famines lasted as many as seven years, the dates are to be taken very the reminiscences of the story of Moses apply to him in his relations with the
roughly. It is even possible that the two famines were continuous, of varying arrogant Quraysh.
severity from year to year. Bukhari mentions only the post-Hijrah famine, which
was apparently so severe that men began to eat bones and carrion. Abu Sufyan
(about 8 A.H.) approached the Prophet to intercede and pray for the removal of 19."And be not arrogant as against Allah. for I come to
the famine, as the Pagans attributed it to the curse of the Prophet. Surah 23, which you with authority manifest.
is also Makkan, but of later date than the present Surah, also refers to a famine:
see 23:75, and n. 2921. As Surahs were not all revealed entire, but many came 20."For me, I have sought(4704) safety with my Lord
piecemeal, it is possible that particular verses in a given Surah may be of different
dates from the Surah as a whole.
and your Lord, against your injuring me.(4705)
4704
4704 It is no use their plotting his death or his vilification; for his safety is in Allah.
11. Enveloping the people: this will be a Penalty As he truly says, "Allah is not only my Lord, but your Lord also; your
Grievous. responsibility arises apart from my preaching, but I preach in order to remind you
of it."
12. (They will say:) "Our Lord! remove the Penalty from 4705 "Injuring me": literally "stoning me". "Stoning may be here symbolical of any
us, for we do really believe!" injury or vilification.
13. How shall the message be (effectual) for 21. "If ye believe me not,(4706) at least keep yourselves
them,(4697) seeing that a Messenger explaining away from me."
things clearly has (already) come to them,- 4706 If you do not believe me, at least go your ways; do not add to your sins by
trying to suppress me and the Message of Truth which I bring: keep out of my
way.
351
4714 The cases of the Egyptians and the Israelites having been cited as great
22.(But they were aggressive:)(4707) then he cried to nations which fell through inordinate vanity and wrongdoing, the case is now
his Lord: "These are indeed a people given to sin." pressed home against the Quraysh leaders in their arrogance to the Prophet
himself. They deny Revelation; they deny a future life, as the Sadducees did
4707 They would not even leave him alone to do his duty. So he cried to Allah, among the Jews before them; they persecute the Prophet of Allah, and those who
not indeed to destroy them, for a Prophet does not judge, but only Allah judges; believe in him: and they mockingly demand that their ancestors should be brought
he justified himself in prayer, that he had done his best, but they were obdurate in back to life, if it is true that there is a future life. They are reminded that better
sin, and they were trying to oppress and injure the believers. Then came the order men than they lived in their own country of Arabia , men who had knowledge of
to march. They were to march under the cover of night, because the enemy was Allah's revelation under the earliest Dispensation. See next note. They perished
sure to pursue. They were to march with all believers, presumably believing because of their unbelief and wrongdoing. What chance have they unless they
Egyptians (such as were not martyred) as well as Israelites, for some Egyptians had turn and repent?
believed: 7:121.
23.(The reply came:) "March forth with My Servants by

35."There is nothing beyond our first death, and we
shall not be raised again.
night: for ye are sure to be pursued.
24."And leave the sea as a furrow (divided):(4708) for

36. "Then bring (back) our forefathers, if what ye say is
true!"
they are a host (destined) to be drowned."
4708 For the passage of Moses and his following, the sea had divided: they were to 37. What! Are they better than the people of
pass through the gap or furrow and leave it alone, to lure on the Egyptian host, on Tubba(4715) and those who were before them? We
which the sea afterwards closed in, totally destroying them.
destroyed them because they were guilty of
sin.(4716)
25. How many were the gardens(4709) and springs they
left behind, 4715 Tubba' is understood to be a title or family name of Himyar kings in Yemen
, of the tribe of Hamdan. The Himyar were an ancient race. At one time they
4709 There follows a word picture of all the fine and enjoyable things which the seem to have extended their hegemony over all Arabia and perhaps beyond, to
ruling caste had monopolised. Now these proud monopolists were drowned in the the East African Coast . Their earliest religion seems to have been Sabianism, or
sea, and the inheritance went to other hands. the worship of the heavenly bodies. They seem at different times, later on, to have
professed the Jewish and the Christian religion. Among the Embassies sent by the
26. And corn-fields and noble buildings, Prophet in A.H. 9-10 was one to the Himyar of Yemen, which led to their coming
into Islam. This was of course much later than the date of this Surah.
27.And wealth (and conveniences of life), wherein they 4716 In prehistoric time the Himyar and Yemen seem to have played a large part
had taken such delight! in Arabia and even beyond: see last note. But when they were intoxicated with
power, they fell into sin, and gradually they ceased to count, not only in Arabia but
28. Thus (was their end)! And We made other people even in Yemen .
inherit (those things)!
38. We created not the heavens, the earth, and all
29. And neither heaven(4710) nor earth shed a tear over between them, merely in (idle) sport:(4717)
them: nor were they given a respite (again). 4717 Cf. 21:16 , and n. 2676. All creation is for a wise and just purpose. But men
usually do not realise or understand it, because they are steeped in their own
4710 They died, "unwept, unhonoured, and unsung". They were too inordinate to ignorance, folly, or passions.
be given another chance. Pharaoh had claimed to be their supreme god; and they
had followed him!
39.We created them not except for just ends: but most
30.We did deliver aforetime the Children of Israel from of them do not understand.
humiliating Punishment,(4711)
40. Verily the Day of(4718) sorting out is the time
4711 The Israelites were held in bondage prior to the Exodus. Their hard appointed for all of them,-
taskmaster placed every indignity on them, and by Pharaoh's decree their male
children were to be killed, and their females were to be kept alive for the 4718 Day of Sorting Out, or the Day of Decision. Cf. 37:21, and n. 4047.
Egyptians. Ignorance, prejudice, passion, spite, and selfishness, seem sometimes to flourish
in this probationary life. In any case they are mixed up with knowledge, justice,
31.Inflicted by Pharaoh, for he was arrogant (even) common sense, love and regard for others. But the good and the evil will be
sorted out and separated at the Day of Judgement There is a time appointed for it.
among inordinate transgressors. In Allah's good time all will come right.
32.And We chose them aforetime above the nations, 41. The Day when no protector(4719) can avail his client
knowingly,(4712) in aught, and no help can they receive,
4712 From degrading servitude, Israel was delivered, and taken, in spite of many 4719 When that Day comes, the strictest justice will prevail. No man, however
rebellions and backslidings on the way, to "a land flowing with milk and honey", prominently he may have walked on the world's stage, can help anodier. He
where later they established the glorious kingdom of David and Solomon. This himself will need help, not the sort of logrolling help which high and low render to
was not merely fortuitous. In Allah's prescience it was to be a link in furthering the each other in this life, but which in the conditions of reality will be of no avail. The
great universal Plan. But their being chosen did not mean that they could do what only things which will help will be the Mercy of Allah.
they liked. In that sense there is no "chosen race" before Allah. But Allah gives
every race and every individual a chance, and when the race or individual fails to
live up to it, he or it must fall and give place to others. 42. Except such as receive(4720) Allah.s Mercy: for He is
Exalted in Might, Most Merciful.
33. Andgranted them Signs(4713) in which there was a 4720 Allah's Mercy will be the only thing of any efficacy: for He is both able t o
manifest trial help ("Exalted in Might") and willing to forgive ("Most Merciful").
4713 Among the "Signs" given to Israel were their own Revelation under Moses,
their prosperous land of Canaan , their flourishing Kingdom under David and 43. Verily the tree(4721) of Zaqqum(4722)
Solomon, their prophets and teachers of Truth, and the advent of Jesus to reclaim
4721
4721 Now follows a word-picture of the horrors to which Evil must lead us. What
the lost ones among them. All these were trials. When they failed in the trials, they
human language and what figures of speech can adequately describe them?
were left to wander desolate and suffer.
4722 The opposite of "delicious Fruits" is the terrible tree of Zaqqum, which is
34. As to these (Quraish),(4714) they say forsooth: further described in 37:62-68, where see n. 4073. Also see 17:60, n. 2250.
352
4728 The Companions, like the scene, the dress, the outlook, and the fruit, will be
44. Will be the food of the Sinful,- beautiful. There will be life, but free from all earthly grossness. The women as
well as the men of this life will attain to this indescribable bliss. (R).
45. Like molten brass; it will boil in their insides.
4729 Hur implies the following ideas: (1) purity; possibly the word Hawariyun, as
applied to the first Disciples of Jesus, is connected with this root; (2) beauty,
46. Like the boiling of scalding water. especially of eyes, where the intense white of the eyeballs stands out against the
intense black of the pupil, thus giving the appearance of lustre, and intense feeling:
47. (A voice will cry: "Seize ye him and drag him into the as opposed to dullness or want of expression; and (3) truth and good will.
midst of the Blazing Fire!
55.
55. There can they call for every kind of fruit(4730) in
48. "Then pour over his head the Penalty of Boiling peace and security;
Water,
4730 The metaphorical signification is explained in n. 4671 to 43:73.
49. "Taste thou (this)! Truly wast thou mighty, full of
56. Nor will they there taste Death, except the
honour!(4723)
first(4731) death; and He will preserve them from the
4723 In this particular Surah the besetting sin we are considering is the arrogance Penalty of the Blazing Fire,-(4732)
born of place or power, wealth or honour, as understood in this world. The
punishment of ignominy looks back to the kind of sin which is to be punished. 4731 First Death: the ordinary natural death from this life, which brought them to
the Garden of Felicity : there will be no further death after that. Cf. 37:59, and n.
4071.
50. "Truly this is what ye used to doubt!"(4724)
4732 In Islam we are taught that salvation is not possible of our unaided efforts.
4724 When the Punishment becomes a realised fact, how foolish will those look
Certainly, striving on our part is an indispensable condition: but it is the Mercy of
who doubted whether there would be a Hereafter?
Allah which comes to our help and keeps us from the Fire of final Punishment.
This is mentioned last as the foundation on which is built our eternal felicity and
51. As to the Righteous (they will be) in a position of our positive spiritual joys. (R).
Security,(4725)
4725 There will be no uncertainty, as on this earth; no danger of discontinuance;
57. As a Bounty from thy Lord! that will be the supreme
no possibility of their satisfaction being terminated? achievement!(4733)
4733 This is our idea of Salvation: the negative avoidance of all the consequences
52. Among Gardens and Springs; of evil, and the positive attainment of all—and more than all—that our hearts could
possibly desire. For Allah's Bounty outstrips anything that our eyes have seen, or
53. Dressed in fine silk(4726) and in rich brocade, they our ears have heard of, or our imagination can conceive. (Cf. 4:13 ).
will face each other;(4727)
58. Verily, We have made this (Qurán) easy,(4734) in
4726 Cf. 18:31 , and n. 2373. thy tongue, in order that they may give heed.
4727 Everything will be open and in social companionship: for all the petty 4734 Easy: not only to understand, being in the Arabic tongue; but mellifluous,
feelings of jealousy or exclusiveness will have passed away. whose rhythm carries off our spirits to a higher spiritual plane. In another sense, it
is difficult; for to get its deepest meaning, we shall have to strive hard, as the
54. So; and We shall join them to Companions(4728) contents of this Surah alone will show.
with beautiful, big, and lustrous eyes.(4729)
59. So wait thou and watch; for they (too) are waiting.
45. Al Jathiyah (The Kneeling Down)

In the name of Allah, Most 3. Verily in the heavens(4737) and the earth, are Signs
Gracious, Most Merciful. for those who believe.
4737 Verses 3-5 deal with some of the points in the noble argument in 2:164, but
again there are differences on account of the different context. Note that here the
argument is divided into three parts, one in each verse. (1) In verse 3 we are
1. Ha Mim.(4735) dealing with big Signs external to ourselves, some of which are far beyond our
4735 See Introduction to S. 40, paragraphs 2-4. personal experiences: for diem we require Faith: they are Signs "for those who
believe." For the other two see the next two notes.
2. The revelation(4736) of the Book is from Allah the
Exalted in Power, Full of Wisdom.
4. And in the creation(4738) of yourselves and the fact
that animals are scattered (through the earth), are
4736 This verse is the same as 40:2. except that "wisdom" is here substituted in the Signs for those of assured Faith.
last line for "Knowledge". This is appropriate, as in this Surah we are dealing with
the folly of those who reject Allah and His Signs, while S. 40 dealt with the 4738 (2) These Signs are in our own nature and in the animals we meet with every
individual soul's witness to Faith and Virtue. day; here we have certainty within human limits: these are "for those of assured
Faith."
353
further human intercourse, and help us to seek the "Bounty of Allah", not only in a
5. And in the alternation(4739) of Night and Day, and commercial but in an intellectual and spiritual sense. All this is through "Allah's
the fact that Allah sends down Sustenance(4740) from command" i.e., by His beneficent ordering of the universe, and we should be
the sky, and revives therewith the earth after its grateful.
death, and in the change of the winds,- are Signs for
those that are wise. 13. And He has subjected to you, as from Him, all that is
in the heavens(4747) and on earth: Behold, in that are
4739 (3) These are our daily experiences from external things, but they affect us
and our lives intimately: here are questions of deductions "for those that are wise." Signs indeed for those who reflect.
4740 "Sustenance" is almost equivalent here to "rain" itself, and its revival of a dead 4747 Cf. 31:20, and n. 3605. The sea was only one example of Allah's cherishing
earth, which refer symbolically to Revelation and its putting new life into a dead care in making all things in nature available for the use of man, through the genius
and faculties which He has given to man. Man should never forget that it is all "as
soul. Similarly the alternation of Night and Day, and the change of the winds,
besides being Signs as wonderful phenomena of Nature, refer to spiritual from Him", i.e., from Allah. For is not man Allah's vicegerent on earth ( 2:30 )?
ignorance and knowledge, rest and activity, and the constant beneficent changes
that are going on in the world, making for the spread of the blessing of Allah's 14. Tell those who believe, to forgive those who do not
Revelation. (Cf. n. 4540 and n. 4554). look forward to the Days of Allah:(4748) It is for Him
to recompense(4749) (for good or ill) each
6. Such are the Signs(4741) of Allah, which We rehearse People(4750) according to what they have earned.
to thee in Truth; then in what exposition will they
4748 Cf. 7:54 , n. 1031. The Days of Allah I interpret to mean not periods of
believe after (rejecting) Allah and His Signs? twenty-four hours, but the stages through which Allah's Purpose works in us on
4741 If there are any to whom the Signs from Nature, from within their own heart bringing home to us a sense of sin and a sense of Allah's Mercy. We must be
and conscience, and from the voice of Revelation, are not enough to convince patient with those who have not yet acquired that sense. "Days of Allah" may also
them, what possible kind of exposition will they accept? mean the Days of the Kingdom of Allah , when evil will be destroyed and Allah's
authority will reign unquestioned.
7. Woe to each sinful dealer in Falsehoods:(4742) 4749 Allah will give due recompense for good or evil according to His own full
Knowledge and righteous Plan, and in His own good time. (R).
4742 A soul so dead, as described in the last note, is indeed wretched. It will
resort to falsehoods, in worship, in conduct, and in its attitude towards Allah. It 4750 "People" here may be taken to be a group of common characteristics, e.g.,
will be obstinate, and pretend to be "above such things'. It will hear the most the righteous in contrast with the unrighteous, the oppressed in contrast with the
beautiful Message but not profit by it. The loss or punishment is its own, and oppressors, and so on.
grievous it is!
15. If any one does(4751) a righteous deed, it ensures to
8. He hears the Signs of Allah rehearsed to him, yet is
the benefit of his own soul; if he does evil, it works
obstinate and lofty, as if he had not heard them: then against (his own soul). In the end will ye (all) be
announce to him a Penalty Grievous! brought back to your Lord.
9. And when he learns something of Our Signs, he takes 4751 Ordinarily good and evil come to their own even in this world; but in any
case there is the final Judgement before Allah.
them in jest: for such there will be a humiliating
Penalty.(4743)
16. We did aforetime grant to the Children(4752) of
4743 Note that in each of the verses 8-11 the Penalty is characterised by a certain Israel the Book the Power of Command, and
description, which accords with the crime. (1) In verse 8, the man is arrogant Prophethood; We gave them, for Sustenance,
about the Signs of Allah's love and care all around him, and his Penalty is
"grievous". (2) In verse 9, he ridicules Allah's Signs, and his Penalty is "humiliating": things(4753) good and pure; and We favoured them
he makes himself a ridiculous fool. (3) and (4) are described in the two following above the nations.
notes.
4752 The argument here is similar to that in 44:32-33 but; it is more particularised
here. Israel had the Revelation through Moses, the power of judgement and
10. In front of them is Hell: and of no profit to them is command through the Kingdom of David and Solomon, and numerous prophetic
anything they may have earned, nor any protectors warnings through such men as Isaiah and Jeremiah.
they may have taken to themselves besides Allah. for 4753 "Sustenance", here as elsewhere is to be understood both in a physical and
them is a tremendous Penalty.(4744) metaphorical sense. The Mosaic Law laid down rules of diet, excluding things
4744 (3) In verse 10 the sinner has piled up all the good things of this life, and unclean, and it laid down rules for a pure and honourable life. In this way Israel
thinks he has got plenty of helpers and protectors but all these things are of no became the standard-bearer of Allah's law, thus "favoured above the nations."
use. On the contrary, his Penalty will be "tremendous", to correspond with the
great pains which he has taken to multiply the gods of his worship. 17. And We granted them Clear Signs in affairs (of
Religion): it was only(4754) after knowledge had
11. This is (true) Guidance and for those who reject the been granted to them that they fell into schisms,
Signs of their Lord, is a grievous Penalty of through insolent envy(4755) among themselves.
abomination.(4745) Verily thy Lord will judge between them on the Day of
4745 (4) In verse 11, he has flouted and rejected the specific guidance that came
Judgment as to those matters in which they set up
to him from the Word of Allah, or from the admonition of a Prophet of Allah. differences.
His Penalty is a penalty of abomination: he earns unspeakable horror and
4754 Cf. 10:93. The Jews were the more to blame that they fell from Grace after
abomination from all the Righteous, and is an unclean object in the Kingdom of
all the divine favours which they had enjoyed. Their schisms and differences arose
Heaven .
from mutual envy, which was rebellious insolence against Allah. As the next verse
shows, some of them (not all) rejected the mission of the Prophet, also through
12. It is Allah Who has subjected the sea to you,(4746) envy that a Prophet had come among the Arabians.
that ships may sail through it by His command, that ye
4755 Cf. 2:90, and that whole passage, with its notes.
may seek of his Bounty, and that ye may be grateful.
4746 Cf. 16:14 and notes thereon, especially n. 2037. The one encircling ocean of 18. Then We put thee on the (right) Way(4756) of
our globe is one of the most significant facts in our physical geography. Its salt Religion: so follow thou that (Way), and follow not the
water is an agent of global sanitation. The salubrious effects of sea air, with its
desires of those who know not.
ozone, are well known to everyone who has recouped his health by its means.
Thanks to ships, the sea unites rather than divides: communications are, and have
always been, more active between seacoast towns than further inland. They thus
354
4756 Shari'ah is best translated the "right Way of Religion", which is wider than the
mere formal rites and legal provisions, which mostly came in the Madinah period,
25. And when Our Clear Signs are rehearsed to them
long after this Makkan verse had been revealed. their argument is nothing but this: They say,
"Bring(4764) (back) our forefathers, if what ye say is
19.They will be of no use to thee in the sight(4757) of true!"
Allah. it is only Wrong-doers (that stand as) 4764 Cf. 44:36. It is no argument to say, "If there is a future life, bring back our
protectors, one to another: but Allah is the Protector forefathers and let us see them here and now!" It is not for a man to raise the dead
of the Righteous. when and where he pleases. It is for Allah to command. And His promise is about
the general Resurrection for the Day of Judgement. In His hands are the keys of
4757 That is, in thy service of Allah. Ignorant and contentious men are of no use life and death.
or service to any Cause. The more you seek their help, the more do their
ignorance and their contentiousness increase their own importance in their own
eyes. Evil protects (or thinks it protects) evil: it has really no power of protection at
26.Say: "It is Allah Who gives you life, then gives you
all, for itself or for others. The righteous seek the protection of Allah, Who can death; then He will gather you together for the Day of
and will protect them. Judgment about which there is no doubt": But most
men do not understand.
20.These are clear evidences(4758) to men and a
Guidance and Mercy to those of assured Faith. 27. To Allah belongs the dominion of the heavens and the
4758 The evidences of Allah's Signs should be clear to all men: to men of Faith,
earth, and the Day that the Hour of Judgment is
who accept Allah's Grace, they are a Guide and a Mercy. established,- that Day will the dealers(4765) in
Falsehood perish!
21.What! Do those who seek after evil ways think that 4765 These vain wranglers about the future life and deniers of the Truth may have
We shall hold them equal with(4759) those who a run in this fleeting world; but the moment the world of Reality is established,
believe and do righteous deeds,- that equal will be they will see what they now deny. The facts will destroy their fancies, and they
their life and their death? Ill is the judgment that they themselves will find themselves humiliated and lost, for having deliberately
ignored Allah's Signs and acted in opposition to His Holy Will.
make.
4759 Three meanings can be deduced. (1) The evil ones are not in Allah's sight
like the righteous ones; neither in life nor in death are they equal; in life the
righteous are guided by Allah and receive His Grace, and after death His Mercy, 28. And thou wilt see every sect bowing the knee:(4766)
while the others reject His Grace, and after death receive condemnation. (2) Every sect will be called to its Record: "This Day shall
Neither are the two the same in this life and in the afterlife; if the wicked flourish
here, they will be condemned in the Hereafter; if the good are in suffering or
ye be recompensed for all that ye did!
sorrow here, they will receive comfort and consolation in the Hereafter; (3) The 4766 Bowing the knee: the key phrase of the Surah, and its title, Cf. 19:72.
real life of the righteous—for they have received spiritual life—is not like the Whatever the arrogance of the wicked may be in this life, whatever exclusive sects
nominal life of the wicked, which is really death; nor is the physical death of the and divisions they may form in this life, the time will come when they will humbly
righteous, which will bring them into eternal life, like the terrible death of the submit and bow the knee of the Truth. Before the Judgement Seat, when their
wicked which will bring them to eternal misery. Record is produced, they must necessarily be dumb.
22. Allah created the heavens(4760) and the earth for 29."This Our Record speaks about you with truth: For
just ends, and in order that each soul may find the We were wont(4767) to put on Record all that ye did."
recompense of what it has earned, and none of them
4767 Cf. 43:80. Nothing misses the Recording Angel, and whatever is said in the
be wronged. Record is true.
4760 Cf. 44:38-39, and n. 4717. The government of the world is so ordered that
each soul gets every chance for its full development, and it reaps the fruit of all its 30.Then, as to those who believed and did righteous
activities. If it breaks away from Allah's Grace, it suffers, but no injustice is done to deeds, their Lord will admit them to His Mercy that
anyone: on the contrary Allah's Bounty is always beyond man's deserts,
will be the Achievement(4768) for all to see.
23. Then seest thou such(4761) a one as takes as his god 4768 The attainment and satisfaction of all hopes and desires; the reaching of the
his own vain desire? Allah has, knowing (him as final goal of Bliss. Cf. 44:57, and n. 4733.
such), left him astray, and sealed(4762) his hearing
and his heart (and understanding), and put a cover on 31.But as to those who rejected Allah, (to them will be
his sight. Who, then, will guide him after Allah (has said): "Were not Our Signs rehearsed to you? But ye
withdrawn Guidance)? Will ye not then receive were arrogant, and were a people given to sin!
admonition?
32. "And when it was said that the promise of Allah was
4761 If a man follows, not the laws of Allah, which are also the laws of his own true, and that the Hour- there was no doubt about its
pure nature as made by Allah, but the desires of his own distorted self, as shaped
by the rebellion of his will, the inevitable consequence will be the withdrawal of
(coming), ye used to say, ´We know not what
Allah's grace and guidance. All his faculties will then be debased, and there will be is(4769) the hour: we only think it is an idea, and we
nothing to guide him, unless he turns in repentance again to Allah. have no firm assurance.´"
4762 Cf. 2:7 and notes. 4769 There is arrogance as well as untruth in this pretence. The coming of
Judgement has been proclaimed times out of number by every Prophet of Allah.
24.And they say: "What is there but our life in this They cannot dismiss it as a mere idea or superstition. Their object is merely an
ostentatious and lofty rejection of Faith.
world? We shall die and we live,(4763) and nothing
but time can destroy us." But of that they have no 33. Then will appear to them the evil (fruits) of what
knowledge: they merely conjecture: they did, and they will be(4770) completely encircled
4763 Cf. 23:37, and n. 2896. The additional touch here, "And nothing but Time by that which they used to mock at!
can destroy us", suggests the materialist philosophy that Matter and Time are
eternal backwards and forwards; and possibly also that though each individual 4770 Cf. 11:8. Their mockery will be turned against themselves, for they will be
perishes, the race lasts till Time destroys it. This is not knowledge but conjecture. hemmed in by the very Realities which they had ignored or doubted or laughed at,
Why not accept light from Him Who knows all. (see also n. 4806 to 46:26).
355
34. It will also be said: "This Day We will(4771) forget 36. Then Praise be to Allah, (4773)Lord of the heavens
you as ye forgot the meeting of this Day of yours! and and Lord of the earth,- Lord and Cherisher of all the
your abode is the Fire, and no helpers have ye! Worlds!
4771 Cf. 7:51 and n. 1029. "Forget" is of course metaphorical for "deliberately to 4773 The argument having been completed about the fruits of this life being
ignore". reaped in the Ma'ad, or the Hereafter, when perfect balance will be restored and
perfect Justice will reign supreme, the Surah closes with praise and glory to Allah,
35. "This, because ye used to take the Signs of Allah in Who is not only Omnipotent but is full of Wisdom, and cherishes and cares for
all His creation. We began with the remembrance of His Revelation and Mercy,
jest, and the life of the world deceived you:"(4772) and we close with the celebration of His goodness, power, and wisdom. Note how
(From) that Day, therefore, they shall not be taken out the argument is rounded off by the reminiscence of the last clause of the second
thence, nor shall they be received into Grace. verse of this Surah.
4772 It is implied that 'you deliberately allowed yourselves to be deceived by the

vanities of this world', or 'that you put yourselves into a position where you were
37. To Him be glory throughout the heavens and the
deceived, for you were expressly warned against Evil'. earth: and He is Exalted in Power, Full of Wisdom!
46. Al Ahqaf (Winding Sand-tracts)

In the name of Allah, Most 5. And who is more astray(4779) than one who invokes
Gracious, Most Merciful. besides Allah, such as will not answer him to the Day
of Judgment, and who (in fact) are unconscious of
their call (to them)?
1. Ha Mim.(4774) 4779 As there is no argument at all in favour of your sham worship, what sense is
there in it? Either your false gods are senseless stocks and stones which will never
4774 See introduction to S. 40, paragraphs 2-4. answer you to the end of Time, being themselves devoid of understanding, or they
are real objects which will disown you at the last (Cf. 25:17-18). If you worshipped
2. The revelation(4775) of the Book is from Allah the Self, your own misused faculties will witness against you at the last (41:20-23). If
you worshipped good men or prophets, like Jesus, they will disown you (5:119).
Exalted in Power, Full of Wisdom. Similarly, if you worshipped angels, they will disown you (34:40-41).
4775 This verse is the same as the second verse of the last Surah, but the theme is
worked out differently in the two Surah. In S. 45 was shown how deniers of 6. And when mankind are gathered together (at the
Revelation will at last be humbled until they can no longer deny its truth and Resurrection), they will be hostile to them and reject
power. In this Surah is shown how Truth and Revelation will be vindicated by
patience and constancy (46:35). their worship (altogether)!
3. We created not(4776) the heavens and the earth and 7. When Our Clear Signs are rehearsed to them, the
all between them but for just ends, and for a Term Unbelievers say, of the Truth when it comes to
Appointed: But those who reject Faith turn away from them:(4780) "This is evident sorcery!"
that whereof they are warned. 4780 When the truth is actually brought to their doors, they call it sorcery! Cf.
37:12-15, and n. 4042.
4776 Cf. 45:22- Many things may appear to us in the present world as strange and
inexplicable. But everything made by Allah has a just purpose which must be
fulfilled. Nothing in this world is permanent: everything is for an appointed term. 8. Or do they say, "He has forged it"? Say: "Had I forged
The Word of Allah alone abides. All else will pass away after it has fulfilled its it, then can ye obtain(4781) no single (blessing) for
purpose. But Unbelievers refuse to face the danger of which they are warned. me from Allah. He knows best of that whereof ye talk
(so glibly)! Enough is He for a witness between me
4. Say: "Do ye see(4777) what it is ye invoke besides and you! And he is Oft-Forgiving, Most Merciful."
Allah. Show me what it is they have created on earth,
4781 'If I forged a message from myself as one purporting to come from Allah,
or have they a share in the heavens bring me a
you would not be able to see me enjoy any of the blessings from Allah which I
Book(4778) (revealed) before this, or any remnant of enjoy: you would not see me calm and relying on Allah, nor would you see me
knowledge (ye may have), if ye are telling the truth! bear the reputation of being a trustworthy man. A liar comes to an evil end. But
what about those who talk so glibly and freely about things which they know not?
4777 Some people may rush thoughtlessly into false worship, because it is the Allah knows all, and He is my witness! But even against your false accusations, I
fashion or an ancestral custom, etc. They are asked to pause and see for pray for His forgiveness and mercy to you, for He is Oft-Forgiving, Most
themselves. Have the false gods or falsehood created anything? (They destroy Merciful!'
much). Or have they any share or lot in the things we associate with the heavens-
spiritual well-being, etc.?
9. Say: "I am no bringer(4782) of new-fangled doctrine
4778 Or is there any warrant for you from any earlier revelation, assuming that among the messengers, nor do I know what will be
you do not believe in this Revelation? Or can you point to the least scrap or done with me or with you. I follow but that which is
remnant of real knowledge on which you can base what we condemn as your false
life? No, you cannot. revealed to me by inspiration; I am but a Warner open
and clear."
356
4782 'What is there to forge? All prophets have taught the Unity of Allah and our did she give him birth. The carrying of the (child) to
duty to mankind. I bring no new-fangled doctrine, but eternal truths that have
his weaning is (a period of) thirty months.(4790) At
been known to good men through the ages. It is to reclaim you that I have came. I
do not know what will be your fate for all this callousness, nor what you will do to length, when he reaches the age of full
me. But this I know, that I am preaching truth and righteousness, as inspired by strength(4791) and attains forty years, he says, "O
Allah. My duty is only to proclaim aloud and clearly the Message entrustred to me my Lord! Grant me that I may be grateful for Thy
by Allah. The rest I leave to Allah.' favour which Thou has bestowed upon me, and upon
both my parents, and that I may work righteousness
10. Say: "See ye?(4783) If (this teaching) be from Allah, such as Thou mayest approve; and be gracious to me
and ye reject it, and a witness from among the in my issue. Truly have I turned to Thee and truly do I
Children of Israel testifies to its similarity(4784) (with bow (to Thee) in Islam."
earlier scripture), and has believed while ye are
arrogant, (how unjust ye are!) truly, Allah guides not 4789 Cf. 29:8 and 31:14.
a people unjust." 4790 In 31:14 the time of weaning was stated to be at the age of two years, i.e., 24
months. See also 2:233. That leaves six months as the minimum period of human
4783 Another side of the argument is now presented, You pagan Arabs! You are
gestation after which the child is known to be viable. This is in accordance with
puffed up with pride, though you are an ignorant nation. Among Israel there are
the latest ascertained scientific facts. The average period is 280 days, or ten times
men who understand the previous scriptures, and who find the Qur'an and its
the inter-menstrual period, and of course the average period of weaning is much
Preacher a true confirmation of the previous scriptures. They accept Islam as a
less than 24 months.
fulfillment of the revelation of Moses himself! (See Deut 18:18 -19). And yet you
hold back, though the Qur'an has come in your own language, in order to help The maximum period of breast-feeding (2 years) is again in accordance with the
you to understand. How unjust and how shameful! In that case, with what face can time that the first dentition is ordinarily completed in a human child. The lower
you seek guidance from Allah?' milk incisors in the centre come out between the 6th and 9th months; then come
out the milk teeth at intervals, until the canines appear. The second molars come
4784 There were learned Jews (and Christians) who saw in the Prophet the
out at about 24 months, and with them the child has a complete apparatus of milk
Messenger of Allah foreshadowed in previous Revelations, and accepted Islam. As
teeth. Nature now expects him to chew and masticate and be independent of his
this is a Makkan Surah we need not construe this as a reference to 'Abd Allah ibn
mother's milk completely. On the other hand it hurts the mother to feed from the
Salam, whose conversion was in Madinah only two years before the Prophet's
breast after the child has a complete set of milk teeth. The permanent teeth begin
death, unless we accept this particular verse to be so late in date. The sincere Jews
at the sixth year, and the second molars come at 12 years. The third molars are
were in a position to understand how this Revelation fitted in with all they had
the wisdom teeth, which may appear at 18 to 20 years, or not at all.
learnt about Revelation.
4791 The age of full strength (ashudd) is held to be between 18 and 30 or 32.
11. The Unbelievers say of those who believe: "If (this Between 30 and 40 the man is in his best manhood. After that he begins to look
Message) were(4785) a good thing, (such men) would to his growing issue, and rightly commends the new generation to Allah. Perhaps
his spiritual faculties also gain the upper hand after 40.
not have gone to it first, before us!" And seeing that
they guide not themselves thereby, they will say, "this 16. Such are they from whom We shall accept the
is an (old,) falsehood!"
best(4792) of their deeds and pass by their ill deeds:
4785 A great many of the early Muslims were in humble positions, and were (They shall be) among the Companions of the Garden:
despised by the Quraysh leaders. 'If such men could see any good in Islam,' they a promise! of truth, which was made to them (in this
said, 'there could be no good in it: if there had been any good in it, we should
have been the first to see it!' The spiritually blind have such a good conceit of
life).
themselves! As they reject it, and as the Revelation is proved to have historic 4792 Cf. 29:7 and n. 3429.
foundations, they can only call it "an old, old falsehood"!
17. But (there is one)(4793) who says to his parents,
12.And before this, was(4786) the Book of Moses as a
"Fie on you! Do ye hold out the promise to me that I
guide and a mercy: And this Book confirms (it) in the shall be raised up, even though generations have
Arabic tongue; to admonish the unjust, and as Glad passed before me (without rising again)?" And they
Tidings to those who do right. two seek Allah.s aid, (and rebuke the son): "Woe to
4786 The last revealed Book which was a Code of Life ( Shari 'ah) was the Book thee! Have faith! for the promise of Allah is true." But
of Moses: for that of Jesus was not such a Code, but merely moral precepts to he says, "This is nothing but tales of the ancients!"
sweep away the corruptions that had crept in. The Qur'an has the same attitude to
it as the teaching of Jesus had to the Law. Jesus said (Matt. 5:17 ): "Think not that I 4793 A godly man often has an ungodly son, who flouts all that the father held
am come to destroy the Law or the prophets; I am not come to destroy, but to sacred, and looks upon his father himself as old-fashioned and unworthy of
fulfil," But the corruptions took new forms in Christian Churches : an entirely new respect or regard. The contrast in an individual family may be matched by the
Shari 'ah became necessary, and this was provided in Islam. contrast in the passing and the rising generations of mankind. All this happens as a
passing phase in the normal evolution of mankind, and there is nothing in this to
13. Verilythose who say,(4787) "Our Lord is Allah," and be despondent about. What we have to do is for the mature generations to bring
up their successors in godly ways, and for the younger generations to realise that
remain firm (on that Path),- on them shall be no age and experience count for something, especially in the understanding of
fear,(4788) nor shall they grieve. spiritual matters and other matters of the highest moment to man.
4787 To say, "Our Lord is Allah" is to acknowledge that we owe no service to any
creature, and shall render none: Allah shall have our exclusive devotion. "To 18. Such are they against whom(4794) is proved the
remain firm on that Path" is shown by our conduct: we prove that we love Allah sentence among the previous generations of Jinns and
and all His creatures, and will unflinchingly do our duty in all circumstances. men, that have passed away; for they will be (utterly)
4788 Cf. 2:38 . The phrase occurs in numerous other places, with a new lost.
application on each occasion. Here, if our claim is true that 'our Lord is Allah', 4794 Cf. 41:25 and n. 4494. Each individual, each generation, and each people is
what fear can possibly come to us, or what calamity can there be to cause us grief? responsible for its own good deeds or misdeeds. The law of actions and their
For our Lord is our Cherisher, Defender, and Helper, our Hope and our fruits applies: you cannot blame one for another. The only remedy lies in seeking
Comfort, which can never fail. for Allah's Grace and Mercy, not only for ourselves but for others in brotherly or
fatherly love.
14.Such shall be Companions of the Gardens, dwelling
therein (for aye): a recompense for their (good) This verse is in balanced contrast to verse 16 above.
deeds.
19. And to all(4795) are (assigned) degrees according to
15.We have enjoined on man(4789) kindness to his the deeds which they (have done), and in order that
parents: In pain did his mother bear him, and in pain
357
((Allah)) may recompense their deeds, and no 25. "Everything will it destroy by the command of its
injustice be done to them. Lord!" Then by the morning they -(4803) nothing was
4795 There is fine grading in the spiritual Kingdom. Every deed, good or bad, is to be seen but (the ruins of) their houses! thus do We
judged and weighed to the minutest degree, with its motives, intentions, results, recompense those given to sin!
and relevant circumstances. It is not a mere rough classification. The fruits of evil
will be exactly according to the degree of evil. But, as stated in other passages (e.g., 4803 Here is the figure of speech known in rhetoric as aposiopesis, to heighten
28:84), the reward of good deeds will be far beyond their merits, on account of the the effect of the suddenness and completeness of the calamity. In the Arabic text,
Mercy and unbounded Bounty of Allah. the verb asbahu, in the diird person plural, leads us to expect that we shall be told
what they were doing in the morning. But no! They had been wiped out, and any
small remnant had fled (see n, 1040 to 7:65). Nothing was to be seen but the ruins
20.And on the Day that the Unbelievers will be placed
of their houses.
before the Fire, (It will be said to them): "Ye received
your good things(4796) in the life of the world, and ye 26. And We had firmly established them in a (prosperity
took your pleasure out of them: but today shall ye be and) power which We have not given to you (ye
recompensed(4797) with a Penalty of humiliation: for Quraish!) and We had endowed them with (faculties
that ye were arrogant on earth without just cause, of)(4804) hearing, seeing, heart and intellect: but of
and that ye (ever) transgressed." no profit to them were their (faculties of) hearing,
4796 Received your good things implies (in Arabic) grabbing at them, being sight, and heart and intellect, when they went on
greedy of them, seeking them as fleeting pleasures rather than the most serious rejecting the Signs(4805) of Allah. and they were
things of life, sacrificing the spiritual for the material. (completely) encircled(4806) by that which they used
4797 They will be told: 'You took your choice, and you must pay the price. You to mock at!
did wrong in a rebellious spirit, and prided yourselves on your wrongdoing, not
4804 'Ad and their successors Thamud were more richly endowed with the
occasionally, but of set purpose and constantly. Now will you be humbled in the
faculties of the arts, sciences, and culture than ever were Quraysh before Islam.
dust, as a fitting punishment.'
"Hearing and seeing" refer to the experimental faculties; the word "heart" in Arabic
includes intellect, or the rational faculties, as well as the instruments of feeling and
21. Mention (Hud) one of Ád´s (own) brethren:(4798) emotion, the aesthetic faculties. The Second 'Ad, or Thamud, have left interesting
Behold, he warned his people about the winding Sand- traces of their architecture in the country round the Hijr: see n. 1043 to 7:73, and
tracts:(4799) but there have been warners before him notes 2002-2003 to 15:80-82.
and after him: "Worship ye none other than Allah. 4805 The highest talents and faculties of this world are useless in the spiritual
Truly I fear for you the Penalty of a Mighty Day." world if we reject the laws of the spiritual world and thus become outlaws there
4798 Cf. 7:65, and note 1040. The point is that the Warner who was raised 4806 See n. 4770 to 45:33. They used to mock at Allah's Signs, but those were the
among 'Ad people-as among other peoples-was not a stranger, but one of their very things which hemmed them in, and showed that they had more power and
own brethren, even as the Prophet began his preaching with a call to his own effectiveness than anything else.
brethren Quraysh.
4799 Winding Sand-tracts: Ahqaf: Introduction to this Surah. The very things,
27. We destroyed aforetime populations round about
which, under irrigation and with Allah's Grace, gave them prosperity and power, you;(4807) and We have shown the Signs in various
were to be their undoing when they broke Allah's Law and defied His Grace. See ways, that they may turn (to Us).
verses 24-26 below.
4807 In Arabian history and tradition alone, to say nothing of Allah's Signs
elsewhere, sin inevitably suffered its Punishment, and in various ways. Would not
22. They said: "Hast thou come(4800) in order to turn us the later people take warning?
aside from our gods? Then bring upon us the
(calamity) with which thou dost threaten us, if thou 28. Why then was no help forthcoming to them from
art telling the truth?" those whom they worshipped as gods, besides Allah,
4800 They were too much wedded to their evil ways—to the false gods that they as a means of access (to Allah.? Nay, they left them in
worshipped-to appreciate the sincere advice of the Prophet of Allah. They defied the lurch: but that was their falsehood and their
him and defied Allah Who had sent him. Mockingly they challenged him to bring invention.(4808)
on the threatened punishment! For they did not believe a word of what he said.
4808 The false things that they worshipped were figments of their imagination. If
23. He said: "The Knowledge(4801) (of when it will they had had any existence in fact, it was not of the kind they imagined.
come) is only with Allah. I proclaim to you the mission
on which I have been sent: But I see that ye are a
29. Behold, We turned towards thee a company(4809) of
people in ignorance!".. Jinns (quietly) listening to the Qurán: when they
stood in the presence thereof, they said, "Listen in
4801 The coming of the Punishment for evil was (and is always) certain. At what silence!" When the (reading) was finished, they
particular time it would come he could not tell. It is not for the prophet, but for
Allah, to bring on the Penalty. But he saw that it was useless to appeal to them on
returned to their people, to warn (them of their sins).
account of the ignorance in which they were content to dwell. 4809 A company Jinns. Nafar (company) may mean a group of from three to ten
persons. For Jinns, see n. 929 to 6:100. They listened to the reading of the Qur'an
24. Then, when they saw(4802) the (Penalty in the with great respect. The next verse shows that they had heard of the Jewish religion,
shape of) a cloud traversing the sky, coming to meet but they were impressed with the Message of Islam, and they seem to have gone
back to their people to share the Good News with them (see also n. 5727). (R).
their valleys, they said, "This cloud will give us rain!"
"Nay, it is the (Calamity) ye were asking to be 30. They said, "O our people! We have heard a Book
hastened!- A wind wherein is a Grievous Penalty!
revealed after Moses, confirming what came before it:
4802 The Punishment came suddenly, and when they least expected it. They it guides (men) to the Truth and to a Straight Path.
wanted rain, and they saw a cloud and rejoiced. Behold, it was coming towards
their own tracts, winding through the hills. Their irrigation channels would be full,
their fields would be green, and their season would be fruitful. But no! What is
31. "O our people, hearken to the one who invites(4810)
this? It is a tremendous hurricane, carrying destruction on its wings! A violent (you) to Allah, and believe in him: He will forgive you
blast, with dust and sand! Its fury destroys everything in its wake! Lives lost! Fields your faults, and deliver you from a Penalty Grievous.
covered with sandhills! The morning dawns on a scene of desolation! Where were
the men who boasted and defied their Lord! There are only the ruins of their 4810 The one who invites all to Allah is the Prophet. He invites us to Allah: if we
houses to witness to the past! believe in Allah and His Prophet, Allah will forgive us our sins on our repentance
and amendment of our lives, and save us the Penalty of the future life.
358
4813 Cf. 46:20, where the argument was closed about the undutiful son of a good
32. "If any does not hearken to the one who invites (us) father. After that the example of 'Ad and of the believing Jinns was cited, and now
to Allah, he cannot(4811) frustrate ((Allah)´s Plan) is closed that argument in similar terms.
on earth, and no protectors can he have besides Allah.
4814 The Truth which they denied is now all too clear to them. They are out of
such men (wander) in manifest error." the Light of Truth, out of the Light of Allah's Countenance. And that in itself is a
4811 If a person refuses to believe the Truth, or opposses it, it has not the least terrible Penalty.
effect on Allah's Holy Plan, which will go on to its completion; but it will deprive
such a person of Grace and of any protection whatever; he will wander about as an 35. Therefore patiently persevere, as did (all)
outlaw in manifest helplessness. messengers of inflexible purpose; and be in no haste
about the (Unbelievers). On the Day that they see the
33. See they not that Allah, Who created the heavens and (Punishment)(4815) promised them, (it will be) as if
the earth, and never wearied with their they had not tarried more than an hour in a single day.
creation,(4812) is able to give life to the dead? Yea, (Thine but) to proclaim the Message:(4816) but shall
verily He has power over all things. any be destroyed except those who transgress?
4812 Cf. 2:255 (Verse of the Throne): "His Throne doth extend over the heavens 4815 All spiritual work proceeds in its own good time. We should never be
and the earth, and He feeleth no fatigue in guarding and preserving them." He impatient either about its success or about the punishment which is bound to
Whose power is constant and unwearied in creating and preserving all things in come for those who oppose it or wish to suppress it. The inevitable punishment is
heaven and earth can surely give life to the dead at the Resurrection. spoken of as the Punishment promised. It will come so soon and so suddenly that
it will appear as if there was not the delay of a single hour in a single day! Time is a
34. And on the Day that(4813) the Unbelievers will be great factor in our affairs in this world, but it hardly counts in the spiritual
placed before the Fire, (they will be asked,) "Is this Kingdom.
not the Truth?" they will say, "Yea, by our Lord!" (One 4816 The Preacher's duty is to proclaim the Message in unmistakable terms. If
will say:) "Then taste ye(4814) the Penalty, for that any human beings come in the way, it will be to their own destruction; but none
ye were wont to deny (Truth)!" but rebellious transgressors will be punished. There is always hope and
forgiveness for repentance and amendment.
47. Muhammad
In the name of Allah, Most 4. Therefore, when ye meet(4820) the Unbelievers (in
Gracious, Most Merciful. fight), smite at their necks; At length, when ye have
thoroughly subdued them, bind a bond(4821) firmly
(on them): thereafter (is the time for) either
generosity or ransom:(4822) Until the war lays down
1. Those who reject Allah and hinder (men) from the
its burdens. Thus (are ye commanded): but if it had
Path of Allah,- their deeds will Allah render
been Allah's Will, He could certainly have exacted
astray(4817) (from their mark).
retribution from them (Himself); but (He lets you
4817 Whatever they do will miss its mark, because Allah is the source of all fight) in order to test you,(4823) some with others.
energy and life. Jf the wicked try to persecute men or seduce them from the But those who are slain(4824) in the Way of Allah,- He
Truth, the result will be the opposite of what they intend.
will never let their deeds be lost.
2. But those who believe and work deeds of 4820 When once the fight (Jihad) is entered upon, carry it out with the utmost
righteousness, and believe in the (Revelation) sent vigour, and strike home your blows at the most vital points (smite at their necks),
both literally and figuratively. You cannot wage war with kid gloves.
down to Muhammad - for it is the Truth from their
Lord,- He will remove from them their ills and improve 4821 In the first onset there must necessarily be great lass of life; but when the
their condition.(4818) enemy is fairly beaten, which means, in a Jihad, that he is not likely to seek again
the persecution of Truth, firm arrangements should be made to bring him under
4818 Bal means state or condition, whether external, or of the heart and mind. control. I thus construe the words "bind a bond firmly (on them)", but others have
Both meanings apply here. The more the wicked rage, the better will be the construed the words to mean, "after the enemy's numbers are fairly thinned down,
position of the righteous, and Allah will make it easier and easier for the righteous prisoners may be taken". With this passage may be compared 8:67, and n. 1234.
to love and follow the Truth.
4822 When once the enemy is brought under control, generosity (i.e., the release
of prisoners without ransom) or ransom is recommended.
3. This because those who reject Allah follow vanities,
while those who believe follow the Truth from their 4823 The Believers are tested in Faith by the extent to which they are willing to
Lord: Thus does Allah set forth(4819) for men their make sacrifices, even to the laying down of their lives; and the enemies are tested
as to whether they would repent and let the righteous live in freedom and security.
lessons by similitudes.
4824 There are two alternative readings. (1) qatalu, "those who fight", and (2)
4819 We learn the greatest spiritual lessons by parables and similitudes from
qatilu, "those who are slain". The meaning under the first reading is wider, and
things that happen in the outer world. If a man goes after a mirage or a thing that
includes that under the second. I have translated on the basis of the second
has no real existence, he can never reach his goal, while the man that follows the
reading, which is in accordance with the text of the Royal Egyptian edition
kindly Light from Allah that leads him on must be happier in mind, sounder in
heart, and firmer in life, generally for every moment that he lives.
359
5. Soon will He guide them(4825) and improve their are for them all kinds of fruits;(4834) and Grace from
condition, their Lord.(4835) (Can those in such Bliss) be
compared to such as shall dwell for ever in the Fire,
4825 If we read "who are slain" in the last clause but one of verse 4, {see last note), and be given, to drink, boiling water, so that it cuts
"guide" would mean "guide them in their spiritual journey after death". Improve
their condition: see n. 4818 above.If after death, their minds and hearts will be up(4836) their bowels (to pieces)?
more and more settled and at rest, and their spiritual satisfaction greater. 4833 In this symbolism there are four kinds of drinks and all kinds of fruits; and
the summing up of all spiritual delights in the "Grace from their Lord". The four
6. And admit them to the Garden which He(4826) has kinds of drinks are: (1) delicious, cool, pure water, not like earthly water, for it
announced for them. never suffers corruption; (2) milk which never turns sour, whose taste is like that
of fresh warm milk drawn from the udder; (3) wine, not like any wine on earth, for
4826 The Garden which He has announced for them: the state of Bliss which is it leaves no headaches behind, and causes no intoxication, which is a kind of
declared in Revelation to be destined for those who serve Allah. madness or poison, but is ever ajoy to drink; and (4) honey, pure and clear, with
no admixture of wax or any foreign substance. These drinks, again speaking
7. O ye who believe! If ye will aid (the cause of) Allah, metaphorically, will cool the spirit, feed the heart, warm the affections, and
sweeten life. (R).
He will aid you, and plant your feet firmly.
4834 See n. 4671 to 43:73. (Eds.)
8. But those who reject (Allah),- for them is destruction, 4835 Grace from their Lord: that is the covering up or blotting out of sin and all
and (Allah) will render their deeds astray(4827) (from that was sad or unsatisfactory in the lower life; the pure Light from the
their mark). Countenance of Allah Most High: 92:20.
4827 See above, 47:1 and n. 4817. 4836 Cf. 37:66-67, and n. 4074. Just as the Bliss of the Blessed will penetrate their
being through and through, so the agony of the condemned ones will penetrate
9. That is because they hate the Revelation of Allah. so their being through and through. "Bowels" besides meaning their inmost being,
also suggests the seat of their feelings and affections.
He has made their deeds fruitless.(4828)
4828 Their deeds are fruitless in the sense that they are in vain; they do not 16.And among them are men who listen to thee, but in
produce the results intended by their doers. But they will not be exempt from the end, when they go out from thee,(4837) they say
producing the natural consequences of evil, viz., further degradation and misery
for the soul. to those who have received Knowledge, "What is it he
said just then?" Such are men whose hearts Allah has
10. Do they not travel(4829) through the earth, and see sealed, and who follow their own lusts.
what was the End of those before them (who did 4837 Cf. 10:42 , and n. 1434; also 6:25, 36, and n. 857. The case here referred to
evil)? Allah brought utter destruction on them, and is that of the Hypocrites who came to the assemblies of Islam in Madinah and
similar (fates await) those who reject Allah. pretended to listen to the Prophet's teaching and preaching. But their heart and
mind were not in learning righteousness, but in carping at things they saw and
4829 The end of evil is evil. All past history and tradition shows that. Will not heard. When they got out, they knew nothing of the teaching, but on the contrary
men of every generation learn that lesson? Allah helps His servants, but those who asked foolish and ignorant questions, such as might raise doubts.
rebel against Allah have no one to help them.
17. But to those who receive(4838) Guidance, He
11. That is because Allah is the Protector of those who increases the (light of) Guidance, and bestows on
believe, but those who reject Allah have no protector. them their Piety and Restraint (from evil).
12. Verily Allah will admit those who believe and do 4838 Spiritual advancement is progressive: each step makes the next ones easier
and more complete.
righteous deeds, to Gardens beneath which rivers
flow; while those who reject Allah will enjoy (this 18.Do they then only wait(4839) for the Hour,- that it
world)(4830) and eat as cattle eat; and the Fire will
should come on them of a sudden? But already have
be their abode.
come some tokens(4840) thereof, and when it
4830 An apt simile. Beasts of the field eat their fill, but have no higher interests. (actually) is on them, how can they benefit then by
Men who worship the world exclusively are no better: their pleasures and their admonition?
enjoyments rise no higher than those of the beasts of the field. They have no
inkling of spiritual happiness. On the contrary, as they were endowed with 4839 Cf. 43:66, and n. 4665.
spiritual faculties which they misused, they will not escape the Fire of Punishment,
the Penalty of Sin. 4840 The sands of time are always running, and when a wrong is done, the time
for its punishment is approaching every moment. No one should therefore wait.
The time for repentance is Now at any given time. When the punishment comes,
13. And how many cities, with more power than thy city it is too late for repentance, and all admonition would be useless.
which has driven thee out,(4831) have We destroyed
(for their sins)? and there was none to aid them. Looking to the particular time when this Surah was revealed, viz., about a year
after the Hijrah, already there were Signs that the plans of the Pagans to crush
4831 A reference to Pagan Makkah, which drove out the Prophet because of his Islam were crumbling to pieces. The Hijrah showed how much good will there
righteousness and because he preached Repentance. The date of this Surah must was in Madinah for the Prophet of Allah, and how many people from Makkah
therefore be after the Hijrah. adhered to him. The battle of Badr showed that they could hold their own against
odds of three to one.
14. Is then one who is on a clear(4832) (Path) from his
Lord, no better than one to whom the evil of his 19.Know, therefore, that there is no god but Allah, and
conduct seems pleasing, and such as follow their own ask forgiveness for thy fault,(4841) and for the men
lusts? and women who believe: for Allah knows how
ye(4842) move about and how ye dwell in your
4832 Clear, or enlightened; a Path on which shines the Light of Allah. homes.
15. (Here is) a Parable of the Garden which the righteous 4841 Cf. 40:55, and n. 4428.
are promised: in it are rivers of water 4842 The time and manner of our conducting ourselves at home and when we
incorruptible;(4833) rivers of milk of which the taste move about on our business are all material to the judgement of our conduct, and
never changes; rivers of wine, a joy to those who for every nuance in our moral and spiritual progress, we must seek Allah's help
drink; and rivers of honey pure and clear. In it there and guidance.
360
4851 It is all very well for them to practise hypocrisy in this life. How will they feel
20. Those who believe say,(4843) "Why is not a sura at death, when they find that the angels know all, and touch the very spots they
sent down (for us)?" But when a sura of basic or had taken such care to conceal?
categorical(4844) meaning is revealed, and fighting is
4852 Their faces and their backs: there is a subtle metaphor. The face is what
mentioned therein, thou wilt see those in whose looks to the front, the side you present to the outer world; the back is what is not
hearts is a disease(4845) looking at thee with a look shown, what is hidden from the world. The hypocrites will be hit at both points.
of one in swoon at the approach of death. But more Or, the face is what they boast of, what they are proud of; the back is the skeleton
fitting for them- in the cupboard, the things they dare not utter, but which yet haunt them. The
hypocrites are hit on ever} 7 side. Cf. 8:50 .
4843 The men of faith and loyalty are eager and anxious to get a command to
serve the Cause even if it be at the sacrifice of their lives. Not so the Hypocrites,
"those in whose hearts is a disease". They are mortally afraid as mentioned below.
28. This because they followed that which called forth
the Wrath of Allah, and they hated Allah.s good
4844 Cf. 3:7, and n. 347. The defence of truth and righteousness at all sacrifice, pleasure; so He made their deeds of no effect.
when a definite and categorical command issues from Amir al Mu'minin is a
fundamental condition of enlistment in the cause of Allah. It is true that 29. Or do those in whose(4853) hearts is a disease, think
Punishment and Judgement belong to Allah alone; but our mettle and fidelity
have to be tested, (see verse 4 above), and Allah uses human agency in human that Allah will not bring to light all their rancour?
affairs. (R).
4853 Cf. verse 20 above, and n. 4845. Being diseased at the very core of their
4845 Cf. 2:10 . The disease is hypocrisy, disloyalty to the Cause, want of courage being, they do not understand the simplest facts of spiritual life.
and of the spirit of self-sacrifice, want of true understanding.
30.Had We so wiled, We could have shown them up to
21.Were it to obey and say what is just, and when a thee, and thou shouldst have known them(4854) by
matter(4846) is resolved on, it were best for them if their marks: but surely thou wilt know them by the
they were true to Allah. tone of their speech! And Allah knows all that ye do.
4846 The resolution is not taken except under guidance from Allah. Those, 4854 Evil is not always necessarily branded in this life with a distinguishing mark
therefore, who fail to implement it by their own effort and sacrifice, are not true to or brand. But the discerning ones know. Evil is betrayed by its speech and
Allah. And such disloyalty or cowardice is not even good for them from a worldly behaviour.
point of view. With what face can they meet their friends after their disgraceful
conduct? 31.And We shall try you(4855) until We test those
among you who strive their utmost and persevere in
22.Then, is it(4847) to be expected of you, if ye were patience; and We shall try your reported
put in authority, that ye will do mischief in the land, (mettle).(4856)
and break your ties of kith and kin?
4855 Cf. 34:21, and n. 3821. The test and trial is for our own psychological
4847 It is no use to say, as the Quraysh said, that it is not seemly to fight against development, to help in the exercise of such choice as has been given to us in our
kith and kin. From one point of view the stand against sin brings "not peace, but a free will. Cf. also 3:154, and n. 467.
sword". It is a case of either subduing evil or being subdued by evil. If evil gets the
upper hand, it is not likely to respect ties of kith and kin. It did not in the case of 4856 Akhbar. the things reported of you; reputation for courage and constancy,
the Prophet and his adherents, and had to be suppressed, to bring about the which has to be brought to the test of facts and experience. In an epigram of
conditions necessary for peace. Tacitus we are told of a Roman Emperor that he would have been considered in
every way to have been worthy of being a ruler if only he had never ruled! So in
23.Such are the men whom Allah has cursed(4848) for life people may think us courageous, true, noble, and self-sacrificing; and we may
consider ourselves as possessing all such virtues; but it is actual experience that will
He has made them deaf and blinded their sight. bring them to the test.
4848 Cursed: i.e., deprived of His Grace: left them straying, because they
deliberately rejected His guidance. The result is that what they hear is as if they 32.Those who reject Allah, hinder (men) from the Path
had not heard, and what they see is as if they had not seen. They have no desire to of Allah, and resist the Messenger, after Guidance has
understand Allah's Will or Allah's Revelation—or is it that they have themselves been clearly shown to them,(4857) will not injure
locked and bolted their hearts and minds, so that nothing can penetrate them?
Allah in the least, but He will make their deeds of no
24.Do they not then earnestly seek to understand the effect.
Qurán, or are their hearts locked up by them? 4857 Cf. verse 25 above, and verse 34 below; in verse 25 was shown the source of
the evil, viz., yielding to the deceptions of the Evil One; in this verse are shown the
25. Those who turn back(4849) as apostates after proximate consequences of such yielding to evil, viz., failure of all we do; and in
verse 34 below are shown the eternal consequences, viz., our deprivation of
Guidance was clearly shown to them,- the Evil One has Allah's Grace and Mercy.
instigated them and busied them up with false hopes.
4849 Such men are entirely in the hands of Evil. They follow its suggestions, and 33.O ye who believe! Obey Allah, and obey the
their hopes are built on its deceptions. messenger, and make not vain your deeds!
26. This, because they said(4850) to those who hate 34. Those who reject Allah,(4858) and hinder (men)
what Allah has revealed, "We will obey you in part of from the Path of Allah, then die rejecting Allah,- Allah
(this) matter"; but Allah knows their (inner) secrets. will not forgive them.
4850 They have become so impervious to facts and truths, because, without the 4858 See last note.
courage to oppose Allah's Cause openly, they secretly intrigue with Allah's
enemies, and say that they will follow them part of the way, and by remaining 35.Be not weary and faint-hearted, crying for peace,
partly in the other camp, they will be far more useful as spies and half-hearted
doubters than by going over altogether. If they think that this game will be when ye should be(4859) uppermost: for Allah is with
successful, they are mistaken. All the inner secrets and motives of their hearts are you, and will never put you in loss for your (good)
known to Allah. Cf. 59:11. deeds.
4859 To those who are trying to root out evil, and have authority to do so, the
27. But how (will it be)(4851) when the angels take their question is not of peace or conflict, but of whether Good or Evil is to prevail.
souls at death, and smite their faces(4852) and their They must remember the Good must ultimately prevail, and Allah's help is with
backs? those who, as far as men can, are trying to further the universal Plan. Cf. n. 4847
to verse 22 above.
361
be ready to take risks to your life in fighting for the Cause, but you should aim at
36. The life of this world is but play and life, not death. If you live, you should be ready to place your substance and your
amusement:(4860) and if ye believe and guard acquisitions at the disposal of the Cause. But it is not reasonable to pauperise
against Evil, He will grant you your recompense, and yourself and become a hanger-on for the Cause. Moreover, the inborn tendency
will not ask you (to give up) your possessions.(4861) to self-preservation in an average man would lead to concealment and miserliness
if all were asked for the Cause, by Law, and there would further be a feeling of
4860 Cf. 6:32 , and n. 855; and 29:64, and n. 3497. Amusement and play are not bitterness and rebellion.
bad things in themselves. As preparations for the more serious life, they have their
value. But if we concentrate on them, and neglect the business of life, we cannot 38. Behold, ye are those(4864) invited to spend (of your
prosper. So we must use our life in this world as a preparation for our spiritual or
inner life. substance) in the Way of Allah. But among you are
some that are niggardly. But any who are niggardly
4861 Complete self-sacrifice, if voluntarily offered, has a meaning: it means that are so at the expense of their own souls. But Allah is
the person's devotion is exclusively and completely for the Cause. But no law or
rule can demand it. And a mere offer to kill yourself has no meaning. You should
free of all wants, and it is ye that are needy. If ye turn
be ready to take risks to your life in fighting for the Cause, but you should aim at back(4865) (from the Path), He will substitute in your
life, not death. If you live, you should be ready to place your substance and your stead another people; then they would not be like you!
acquisitions at the disposal of the Cause. But it is not reasonable to pauperise
yourself and become a hanger-on for the Cause. Moreover, the inborn tendency 4864 Here the cases of the special devotee and of the average man with his human
to self-preservation in an average man would lead to concealment and miserliness foibles are distinguished. Stinginess is not a virtue: it hurts more the finer nature of
if all were asked for the Cause, by Law, and there would further be a feeling of the individual practising it than it hurts the Cause. Allah is free of all wants and
bitterness and rebellion. independent of any need that we can meet. His Cause is similarly independent of
human aid. But it uses human agency for our own human advancement. The
need to be able to serve Allah's cause is ours. We are the needy beggars who
37. If He were to ask you for all of them, and press you, should claim the privilege before the Lord of Bounties unbounded. (R).
ye would covetously withhold, and He would(4862)
bring out all your ill-feeling.(4861) 4865 If we desert the Cause, the Cause will not fail. Better men than we will
uphold the flag. But we should fall, and others will take our place, who are not so
4862 Cf. 3:180. timid, half-hearted, or stingy. In Wordsworth's words, "High Heaven rejects the
lore of nicely calculated less or more."
4861 Complete self-sacrifice, if voluntarily offered, has a meaning: it means that
the person's devotion is exclusively and completely for the Cause. But no law or
rule can demand it. And a mere offer to kill yourself has no meaning. You should
48. Al Fath (The Victory)

In the name of Allah, Most 4. It is He Who sent down Tranquillity(4869) into the
Gracious, Most Merciful. hearts of the Believers, that they may add faith to
their faith;-(4870) for to Allah belong the Forces of
the heavens (4871)and the earth; and Allah is Full of
Knowledge and Wisdom;-
1. Verily We have granted thee a manifest
Victory:(4866) 4869 The results were achieved by tranquillity, calmness, and cool courage among
the 1400 to 1500 unarmed men who accompanied the Prophet to Hudaybiyah
4866 This is best referred to the Treaty of Hudaybiyah, for which see the and who were threatened with violence by the excited Quraysh leaders of
Introduction to this Surah. By this Treaty the Makkan Quraysh. after many years Makkah.
of unrelenting conflict with Islam, at length recognised Islam as (what they
thought) an equal power with themselves. In reality the door was then opened for 4870 It is a casuistical question to ask, are there degrees in Faith? The plain
the free spread of Islam throughout Arabia and thence through the world. meaning is that Believers will see one Sign of Allah after another, and with each
their Faith is confirmed. During all the long years of persecution and conflict they
2. That Allah may forgive thee(4867) thy faults of the had Faith, but when they see their old enemies actually coming out to negotiate
with them, their Faith is justified, fulfilled, and confirmed: and they turn in
past and those to follow; fulfil His favour to thee; and gratitude to Allah.
guide thee on the Straight Way;
4871 There are visible forces which you see in the physical world. Men fight with
4867 Seen. 4428 to 40:55, and Cf. 47:19. Any mistakes of the past were now armed forces, and the Muslims had to defend themselves with arms also, and not
rectified, and any future ones prevented by the free scope now offered, by the act without success. But social, moral, and spiritual forces were fighting for them
of the Quraysh Pagans themselves, to the recognition and free promulgation of under Allah's command, and they were the real forces that established the
Islam. Message of Islam and the position of its Leader and Preacher.
3. And that Allah may help thee with powerful 5. That He may admit(4872) the men and women who
help.(4869) believe, to Gardens beneath which rivers flow, to
4869 The results were achieved by tranquillity, calmness, and cool courage among dwell therein for aye, and remove their ills from
the 1400 to 1500 unarmed men who accompanied the Prophet to Hudaybiyah them;- and that is, in the sight of Allah, the highest
and who were threatened with violence by the excited Quraysh leaders of achievement (for man),-
Makkah.
4872 This clause is coordinated to the previous clause, "That they may add Faith
to their Faith". The intervening words, "For to Allah . . . and Wisdom" are
parenthetical. The third co-ordinate clause comes in the next verse, "And that He
362
may punish ..." The skeleton construction will be, "Allah sends down calm courage herds and their families was an afterthought, and in any case made after the return
to Believers in order that they may be confirmed in their Faith; that they may of the Prophet and his party with enhanced prestige to Madinah.
qualify for the Bliss of Heaven; and that the evil ones may receive the punishment
they deserve." 4879 They said this with their tongues, but no thought of piety was in their hearts.
4880 Their false excuse was based on a calculation of worldly profit and loss. But
6. And that He may punish the Hypocrites, men and what about the spiritual loss in detaching themselves from the Prophet or spiritual
women, and the Polytheists men and women, who profit in joining in the splendidly loyal feelings of service and obedience which
imagine an evil opinion of Allah. On them is a were demonstrated at Hudaybiyah? And in any case they need not think that all
their real and secret motives were not known to Allah.
round(4873) of Evil: the Wrath of Allah is on them: He
has cursed(4874) them and got Hell ready for them:
12. "Nay, ye thought that the Messenger and the
and evil is it for a destination.
Believers would never return to their families; this
4873 They will be encircled (or hemmed in) by Evil. seemed pleasing in your hearts,(4881) and ye
4874 That is, deprived them of His Grace, on account of their continued rejection conceived an evil thought, for ye are a people lost (in
of it. wickedness)."
4881 Their faith was so shaky that they thought the worst would happen, and that
7. For to Allah belong(4875) the Forces of the heavens the Makkan Quraysh would destroy the unarmed band. In their heart of hearts
and the earth; and Allah is Exalted in Power, Full of they would not have been sorry, because they were steeped in wickedness and
Wisdom. rejoiced in the sufferings of others. But such persons will burn in the fire of their
own disappointment.
4875 These words are repeated (with a slight change) from the parenthetical
clause in verse 4, to emphasize the assertion as a substantive proposition, that 13. And if any believe not in Allah and His Messenger, We
fighting and visible forces in the physical world are not the only forces with which
Allah works out His Plan. The invisible forces are more important as they were at have prepared, for those who reject Allah, a Blazing
Hudaybiyah. The slight difference is instructive; in the parenthetical clause, Allah's Fire!
Knowledge was emphasized, and in the substantive clause it is Allah's Power.
Knowledge plans, and Power executes. 14. To Allah belongs the dominion of the heavens and the
earth: He forgives whom He wills,(4882) and He
8. We have truly sent thee(4876) as a witness, as a punishes whom He wills: but Allah is Oft-Forgiving,
bringer of Glad Tidings, and as a Warner: Most Merciful.
4876 The Prophet came in order to establish Faith in Allah and true worship. We 4882 Evil must inevitably have its punishment, but there is one way of escape, viz.,
can view him in three capacities: (1) as a witness to help the weak if they were through repentance and the Mercy of Allah. Allah's Justice will punish, but Allah's
oppressed and check the strong if they did wrong; (2) as a giver of the Glad Mercy will forgive; and the Mercy is the predominant feature in Allah's universe:
Tidings of Allah's Grace and Mercy to those who repented and lived good lives; "He is Oft-Forgiving, Most Merciful."
and (3) as one who warned sinners of the consequences of their sin.
15. Those who lagged behind(4883) (will say), when ye
9. In order that ye (O men) may believe in Allah and His (are free to) march and take booty (in war): "Permit
Messenger, that ye may assist and honour Him,(4876- us to follow you." They wish to change Allah.s decree:
A) and celebrate His praise morning and evening. Say: "Not thus(4884) will ye follow us: Allah has
4876-A Assist and honour Him: most commentators agree that the pronoun 'Him'
4876- already declared(4885) (this) beforehand": then they
refers to Allah, while a few believe it refers to the Prophet. [Eds.]. will say, "But ye are(4886) jealous of us." Nay, but
little do they understand (such things).
10. Verily those who plight(4877) their fealty to thee do
4883 Now comes out another motive behind the minds of the laggards. The
no less than plight their fealty to Allah. the Hand of journey for pilgrimage had no promise of war booty. If at any future time there
Allah is over their hands: then any one who violates should be a promise of booty they would come! But that is to reverse Allah's law
his oath, does so to the harm of his own soul, and any and decree. Jihad is not for personal gain or booty: see S. 8 and Introduction to S.
one who fulfils what he has covenanted with Allah,- 8, paragraph 2. On the contrary Jihad is hard striving, in war and peace, in the
Allah will soon grant him a great Reward. Cause of Allah.
4877 In the Hudaybiyah negotiations, when it was uncertain whether Quraysh 4884 Not thus: i.e., not on those terms; not if your object is only to gain booty.
would treat well or ill the Prophet's delegate to Makkah, there was a great wave of 4885 See 8:1, and n. 1179.
feeling in the Muslim camp of 1400 to 1500 men. They came with great
enthusiasm and swore their fealty to the Prophet, by placing hand on hand 4886 The desert Arabs loved fighting and plunder, and understood such motives
according the Arab custom: see paragraph 3 of the Introduction to this Surah. for war. The higher motives seemed to be beyond them. Like ignorant men they
This in itself was wonderful demonstration of moral and material strength, a true attributed petty motives or motives of jealousy if they were kept out of the vulgar
Victory; it is called Bay'at alRidzvan (Fealty of Allah's Good Pleasure) in Islamic circle of fighting for plunder. But they had to be schooled, and they were schooled
History. They placed their hands on the Prophet's hand, but the Hand of Allah to higher ideas of discipline, self-sacrifice, and striving hard for a Cause.
was above them, and He accepted their Fealty. (R).
16.Say to the desert Arabs(4887) who lagged behind:
11. The desert Arabs who(4878) lagged behind will say "Ye shall be summoned (to fight) against a people
to thee: "We were engaged in (looking after) our given to(4888) vehement war: then shall ye fight, or
flocks and herds, and our families: do thou then ask they shall submit.(4889) Then if ye show obedience,
forgiveness for us.(4879)" They say with their Allah will grant you a goodly reward, but if ye turn
tongues what is not in their hearts. Say: "Who then back as ye did before, He will punish you with a
has any power at all (to intervene) on your behalf grievous Penalty."
with Allah, if His Will is to give you some loss(4880)
or to give you some profit? But Allah is well 4887 While they are reproached for their supineness in the march which led to
Hudaybiyah, where there was danger but no prospect of booty, they are promised,
acquainted with all that ye do. if they learn discipline, to be allowed to follow the Banner of Islam where (as
4878 When the Prophet started from Madinah on the Makkah journey which happened later in the Persian and Byzantine Wars) there was real fighting with
ended in Hudaybiyah, he asked all Muslims to join him in the pious undertaking, formidable and well-organised armies.
and he had a splendid response. But some of the desert tribes hung back and
4888 Cf. 27:33.
made excuses. Their faith was but lukewarm, and they did not want to share in
any trouble which the Makkans might give to the unarmed Muslims on
pilgrimage. Their excuse that they were engaged in looking after their flocks and
363
4889 That is, you shall go forth to war if you learn discipline, not for booty, but
for a great and noble Cause. For if your opponents submit to the Cause, there will
23.(Such has been) the law(4901) of Allah already in
be no fighting and no booty. the past: no change wilt thou find in the practice
(approved) of Allah.
17.
17. No blame is there on the blind, nor is there blame on 4901 Cf. 33:62.
the lame, nor on one ill (if he joins not the war): But
he that obeys Allah(4890) and his Messenger,- (Allah) 24. And it is He Who has restrained their hands from you
will admit him to Gardens beneath which rivers flow; and your hands from them in the midst(4902) of
and he who turns back, ((Allah)) will punish him with Makka, after that He gave you the victory over them.
a grievous Penalty. And Allah sees well all that ye do.
4890 There may be neither fighting nor booty. But all who obey the righteous 4902 Little incidents had taken place that might have plunged Quraysh and the
Imam's call to Jihad with perfect discipline will get the Rewards of the Hereafter. Muslims from Madinah into a fight. On the one hand, Quraysh were determined
The blind, the maimed, and the infirm will of course be exempted from active to keep out the Muslims, which they had no right to do: and on the other hand,
compliance with the Call, but they can render such services as are within their the Muslims, though unarmed, had sworn to stand together, and if they had
power, and then they will not be excluded from the reward. counter-attacked they could have forced their entrance to the Ka'bah, the centre of
Makkah. But Allah restrained both sides from anything that would have violated
18. Allah.s Good Pleasure(4891) was on the Believers the Peace of the Sanctuary, and after the Treaty was signed, all danger was past.
when they swore Fealty to thee under the Tree:(4892)
He knew(4893) what was in their hearts, and He sent 25. They are the ones who denied Revelation and
down Tranquillity(4894) to them; and He rewarded hindered you from the Sacred Mosque and the
them with a speedy Victory;(4895) sacrificial animals,(4903) detained from reaching their
place of sacrifice. Had there not been believing men
4891 The noun from the very radiya is ridwan (Good Pleasure); hence the name
of this Bay'ah, Bay'at al Ridwan, the Fealty of Allah's Good Pleasure: see n. 4877 and believing women whom ye did not know
to 48:10. that(4904) ye were trampling down and on whose
account a crime would have accrued to you without
4892 The great ceremony of the Fealty of Allah's Good Pleasure took place while
the Prophet sat under a tree in the plain of Hudaybiyah. (R).
(your) knowledge, ((Allah) would have allowed you to
force your way, but He held back your hands) that He
4893 Or tested: seen. 4855 to 47:31. may admit to His Mercy whom He will.(4905) If they
4894 Sakinah = Peace, calm, sense of security and confidence, tranquillity. Cf. had been(4906) apart, We should certainly have
above 48:4, and n. 4869. The same word is used in connection with the battle of punished the Unbelievers among them with a grievous
Hunayn in 9:26 , and in connection with the Cave of Thawr at an early stage in the Punishment.
Hijrah: 9:40 .
4903 The Muslims from Madinah had brought the animals for sacrifice with
4895 The Treaty of Hudaybiyah itself was a "speedy Victory": it followed them, and had put on the Ihram or pilgrim's garb (see n. 217 to 2:197), but they
immediately after the Bay'ah. were not only prevented from entering Makkah, but were also prevented from
sending the sacrificial animals to the place of sacrifice in Makkah, as they could
19. And many gains will they acquire (besides): and have done under 2:196. The sacrifice was therefore actually offered at
Hudaybiyah.
Allah is Exalted in Power, Full of Wisdom.
4904 There were at the time in Makkah believing Muslims, men and women, and
20. Allah has promised you many gains that ye the faith of some of them was unknown to their brethren from Madinah. Had a
shall(4896) acquire, and He has given(4897) you fight taken place in Makkah, even though the Muslims had been successful, they
would unwittingly have killed some of these unknown Muslims, and thus would
these beforehand; and He has restrained the hands of unwittingly have been guilty of shedding Muslim blood. This was prevented by the
men from you; that it may be a Sign for(4898) the Treaty.
Believers, and that He may guide you to a Straight
4905 Allah works according to His wise and Holy will and Plan, and not according
Path;
to what seems to us, in the excitement of human life, to be the obvious course of
4896 The gains so far seen from the Bay'ah and their calm and disciplined things. By preventing a fight He saved many valuable lives, not only of Muslims
behaviour were certainly great; but greater still were to follow in the spiritual sense, but also of some who became Muslims afterwards and served Islam. He grants
in the rapid spread of Islam, in the clearance from the Sacred House of the His Mercy on far higher standards than man in his limited horizon can see.
idolatrous autocracy, and in the universal acceptance of the Message of Allah in
Arabia . 4906 If the party from Madinah could have distinguished Muslims from non-
Muslims among theMakkans, they might have been allowed to enter and punish
4897 The first fruits of the Bay'ah were the victory or treaty of Hudaybiyah, the the pagan Quraysh for their inordinate vanity and gross breach of the unwritten
cessation for the time being of the hostility of the Makkan Quraysh, and the law of the land. But in the actual circumstances the best solution was the Treaty of
opening out of the way to Makkah. These things are implied in the phrase. "He Hudaybiyah.
has restrained the hands of men from you."
4898 Hudaybiyah (in both the Bay'ah and the Treaty) was truly a sign post for the
26. While the Unbelievers got up in their hearts heat and
Believers: it showed the solidarity of Islam, and the position which the Muslims cant - the heat(4907) and cant of ignorance,- Allah
had won in the Arab world. sent down His Tranquillity(4908) to his Messenger
and to the Believers, and made them stick close to the
21. And other gains (there are), which are not command of self-restraint; and well were they entitled
within(4899) your power, but which Allah has to it(4909) and worthy of it. And Allah has full
compassed: and Allah has power over all things. knowledge of all things.
4899 Other gains: these are usually referred to the later victories of Islam, but we 4907 While the Unbelievers were blustering and excited, and meticulously
must view them not merely in their political or material aspect, but chiefly in the objected to introductory words such as "In the name of Allah, Most Gracious,
rise of Islam as a world power morally and spiritually. Most Merciful, from Muhammad, the Prophet of Allah" (they did not like the
tides), the Prophet remained calm and collected, and got the substance of their
22. If the Unbelievers should fight you, they demands embodied in the Treaty without worrying about words. Even though the
terms of the Treaty appeared to the companions, at first, to be unfair to Muslims,
would(4900) certainly turn their backs; then would they remained faithful to their Leader and showed trust in his better judgement, a
they find neither protector nor helper. trust that was vindicated by the events that followed. (R).
4900 Their morale was now truly broken. 4908 Cf. above 48:18, and n. 4894.
364
4909 It = Tranquillity. Their calmness amid much provocation was a gift of Allah; the sowers with wonder and delight. As a
they had earned a right to it by their obedience and discipline, and showed
result,(4918) it fills the Unbelievers with rage at
themselves well worthy of it.
them. Allah has promised those among them who
27. Truly did Allah fulfil the vision for His believe and do righteous deeds forgiveness, and a
Messenger.(4910) ye shall enter the Sacred Mosque, if great Reward.
Allah wills, with minds secure, heads shaved, hair cut 4913 Cf. 9:128. The devotees of Allah wage unceasing war against evil, for
short, and without fear. For He knew what ye knew themselves, and for others; but to their own brethren in faith—especially the
not, and He granted, besides this, a speedy weaker ones-they are mild and compassionate: they seek out every opportunity to
sympathise with them and help them.
victory.(4911)
4914 Their humility is before Allah and His Prophet and all who have authority
4910 The Prophet had had a dream that he had entered the Sacred Mosque at from Allah, but they yield no power or pomp, nor do they worship worldly show
Makkah Just before he decided on the journey which resulted in the Treaty of or glitter. Nor is their humility before Allah a mere show for men.
Hudaybiyah. By it he and his people could enter next year without the least
molestation and in the full customary garb, with head shaved or hair cut short, and 4915 The traces of their earnestness and humility are engraved on their faces, i.e.,
all the customary minor rites of pilgrimage. penetrate their inmost being, the face being the outward sign of the inner man. If
we take it in its literal sense, the traces might mean the marks left by repeated
4911 See above, 48:18, and n. 4895. prostration on their foreheads. Moreover, a good man's face alone shows in him
the grace and light of Allah; he is gende, kind and forbearing, ever helpful, relying
28. It is He Who has sent His Messenger with Guidance on Allah and possessing 'a blessed Peace and Calmness' (i.e., sakinah: cf. 48:26;
and the Religion of Truth, to proclaim it over all 48:18, n. 4894) that can come from no other source. (R).
religion: and enough is Allah for a Witness.(4912) 4916 In the Book of Moses, which is now found in a corrupt form in the
4912 The divine disposition of events in the coming of Islam and its promulgation Pentateuch, the posture of humility in prayer is indicated by prostration: e.g.,
by the Prophet are themselves evidence of the truth of Islam and its all-reaching Moses and Aaron "fell upon their faces", Num. 16:22 .
character; for there is nothing which it has not influenced. See also 61:9, n. 5442, 4917 The similitude in the Gospel is about how the good seed is sown and grows
and also 9:33 . gradually, even beyond the expectation of the sower: "the seed should spring and
grow up, he knoweth now how; for the earth bringeth forth fruit of herself; first the
29. Muhammad is the messenger of Allah. and those who blade, then the ear, after that the full corn in the ear"; Mark, 4:27-28. Thus Islam
are with him are strong against Unbelievers, (but) was preached by the Prophet; the seed seemed to human eyes lost in the ground;
but it put forth its shoot, and grew, and became strong, until it was able to stand on
compassionate amongst each other.(4913) Thou wilt
its own legs, and its worst enemies recognised its existence and its right to live.
see them bow and prostrate themselves (in prayer), Note how much more complete the parable is in the Qur'an. The mentality of the
seeking Grace from Allah and (His) Good sowers of the seed is expressed in beautiful terms: its growth and strength filled
Pleasure.(4914) On their faces are their marks, them "with wonder and delight."
(being) the traces(4915) of their prostration. This is 4918 I construe the particle " If as expressing not the object, but the result. The
their similitude in the Tawrah;(4916) and their result of the wonderful growth of Islam in numbers and strength was that its
similitude in the Gospel is:(4917) like a seed which enemies were confounded, and raged furiously within their own minds, a contrast
sends forth its blade, then makes it strong; it then to the satisfaction, wonder, and delight of the Prophet and his Companions. The
pronoun in "rage at them" of course refers to the Prophet and his Companions,
becomes thick, and it stands on its own stem, (filling)
and goes back to the earlier words, "on their faces" etc.
49. Al Hujurat (The Chambers)

In the name of Allah, Most talk, as ye may speak aloud to one another, lest your
deeds become(4921) vain and ye perceive not.
4920 It is bad manners to talk loudly before your Leader. Some ill-mannered
people so raise their voices as to drown the voice of their Leader, in conversation
or in Council.
1. O Ye who believe! Put not yourselves forward(4919)
4921 Such rudeness may even destroy the value of such services as they may
before Allah and His Messenger. but fear Allah. for
otherwise have been able to render, and all this without their even realising the
Allah is He Who hears and knows all things. harm they were doing to the Cause.
4919 Several shades of meaning are implied: (1) do not make yourselves
conspicuous in word or deed when in the presence of Allah (e.g. in a Mosque, or 3. Those that lower their voices in the presence of
at Prayers or religious assemblies); (2) do not anticipate in word or deed what your Allah's Messenger,- their hearts has Allah tested for
Leader (Allah's Messenger) may say or do; (3) do not be impatient, trying to
piety:(4922) for them is Forgiveness and a great
hasten things before the time is ripe, of which the best Judge is Allah, Who speaks
through His Messenger. Be reverent in all things, as in the presence of Allah: for Reward.
He hears and sees all things. (4) Look to the Qur'an and the Sunnah of the 4922 The essence of good manners arises from the heart. The man who really
Prophet (peace be on him) for guidance and let nothing else take precedence over and sincerely respects his Leader has true piety in his heart, just as the man who
them. (R). does the opposite may undo the work of years by weakening the Leader's
authority.
2. O ye who believe! Raise not your voices(4920) above
the voice of the Prophet, nor speak aloud to him in
365
4. Those who shout out(4923) to thee from without the (contending) brothers; and fear Allah, that ye may
Inner Apartments -(4923-A) most of them lack receive Mercy.
understanding. 4928 The enforcement of the Muslim Brotherhood is the greatest social ideal of
Islam. On it was based the Prophet's Sermon at his last pilgrimage, and Islam
4923 To shout aloud to your Leader from outside his Chambers shows disrespect cannot be completely realised until this ideal is achieved.
both for his person, his time, and his engagements. Only ignorant fools would be
guilty of such unseemly behaviour. It is more seemly of them to wait and bide
their time until he is free to come out and attend to them. But, in the Court of a 11. O ye who believe! Let not some men among you
spiritual King, much is forgiven that is due to lack of knowledge and laugh at others:(4929) It may be that the (latter) are
understanding. In the earthly Court, ignorance of the Law excuseth no man. If a better than the (former): Nor let some women laugh
man behaved in that way to the General of an army or the Governor of a at others: It may be that the (latter are better than
Province, not to speak of an earthly King, he would be laid hands on by the
Guard, and could never gain the access he desires. the (former): Nor defame nor be(4930) sarcastic to
each other, nor call each other by (offensive)
4923-A Al Hujurat: "The Inner Apartments" or "The Chambers."
4923- nicknames: Ill-seeming is a name connoting
wickedness, (to be used of one) after he has believed:
5. If only they had patience until thou couldst come out And those who do not desist are (indeed) doing
to them, it would be best for them: but Allah is Oft- wrong.
Forgiving, Most Merciful.
4929 Mutual ridicule ceases to be fun when there is arrogance or selfishness or
6. O ye who believe! If a wicked person comes(4924) to malice behind it. We may laugh with people, to share in the happiness of life: we
must never laugh at people in contempt or ridicule. In many things the may be
you with any news, ascertain the truth, lest ye harm better than ourselves!
people unwittingly, and afterwards become full of
repentance for what ye have done. 4930 Defamation may consist in speaking ill of others by the spoken or written
word, or in acting in such a way as to suggest a charge against some person whom
4924
4924 All tittle-tattle or reports—especially if emanating from persons you do not we are not in a position to judge. A cutting, biting remark or taunt of sarcasm is
know—are to be tested, and the truth ascertained. If they were believed and passed included in the word lamaza. An offensive nickname may amount to defamation,
on, much harm may be done, of which you may have cause afterwards to repent but in any case there is no point in using offensive nicknames, or names that
heartily. Scandal or slander of all kinds is here condemned. That about women is suggest some real or fancied defect.They ill accord with the serious purpose which
specially denounced: 24:11-20; 23-26. Muslims should have in life. For example, even if a man is lame, it is wrong to
address him as "O lame one!" It causes him pain, and it is bad manners. So in the
7. And know that among you(4925) is Allah.s Messenger. case of the rude remark, "the black man".
were he, in many matters, to follow your (wishes), ye
would certainly fall into misfortune: But Allah has
12. O ye who believe! Avoid suspicion as much(4931) (as
possible): for suspicion in some cases is a sin: And spy
endeared(4926) the Faith to you, and has made it
not on each other behind their backs. Would any of
beautiful in your hearts, and He has made hateful to
you like to eat the flesh of his dead(4932) brother?
you Unbelief, wickedness, and rebellion: such indeed
Nay, ye would abhor it...But fear Allah. For Allah is
are those who walk in righteousness;-
Oft-Returning, Most Merciful.
4925 The messenger of Allah, if he consults his friends and associates, should not
be expected to follow their advice in all matters. The judgement and responsibility 4931 Most kinds of suspicion are baseless and to be avoided, and some are crimes
are his: he sees farther than the rest, and he is not swayed by personal feeling as in themselves: for they do cruel injustice to innocent men and women. Spying, or
others may be. (R). enquiring too curiously into other people's affairs, means either idle curiosity, and
is therefore futile, or suspicion carried a stage further, which almost amounts to
4926 Fortunate indeed was the generation among whom the Prophet of Allah sin. Back-biting also is a brood of the same genus. It may be either futile but all
walked in his daily life. His example was inspiring. Their inner Faith was dear to the same mischievous, or it may be poisoned with malice, in which case it is a sin
them; it was a thing to be proud of in their innermost hearts; and they loved added to sin.
discipline, obedience, and righteousness. No wonder all their other disadvantages
were neutralised, and they went from strength to strength. Nothing but the Grace 4932 No one would like even to think of such an abomination as eating the flesh
of Allah could have brought about such a result. of his brother. But when the brother is dead, and the flesh is carrion, abomination
is added to abomination. In the same way we are asked to refrain from hurting
people's feelings when they are present; how much worse is it when we say things,
8. A Grace and Favour from Allah. and Allah is full of true or false, when they are absent!
Knowledge and Wisdom.
13. O mankind! We created(4933) you from a single
9. If two parties among(4927) the Believers fall into a (pair) of a male and a female, and made you into
quarrel, make ye peace between them: but if one of nations and tribes, that ye may know each other (not
them transgresses beyond bounds against the other that ye may despise (each other). Verily the most
then fight ye (all) against the one that transgresses honoured of you in the sight of Allah is (he who is) the
until it complies with the command of Allah; but if it most righteous of you. And Allah has full knowledge
complies then make peace between them with justice and is well acquainted (with all things).
and be fair: for Allah loves those who are fair (and
just). 4933 This is addressed to all mankind and not only to the Muslim brotherhood,
though it is understood that in a perfected world the two would be synonymous.
4927 Individual quarrels are easier to compose than group quarrels, or, in the As it is, mankind is descended from one pair of parents. Their tribes, races, and
modern world, national quarrels. But the collective community of Islam should be nations are convenient labels by which we may know certain differing
supreme over groups or nations. It would be expected to act justly and try to characteristics. Before Allah they are all one, and he gets most honour who is
compose the quarrel, for peace is better than fighting. But if one party is most righteous.
determined to be the aggressor, the whole force of the community is brought to
bear on it. The essential condition of course is that there should be perfect 14.The desert Arabs say,(4934) "We believe." Say, "Ye
fairness and justice and respect for the highest principles; for Islam takes account
of every just and legitimate interest without separating spiritual from temporal
have no faith; but ye (only)say, ´We have
matters. The League of Nations failed because these essentials were absent and submitted(4935) our wills to Allah,´ For not yet has
today the United Nations fails for the same reason. (R). Faith entered your hearts. But if ye obey Allah and His
Messenger, He will not belittle aught of your deeds:
10. The Believers are but a single Brotherhood:(4928) So for Allah is Oft-Forgiving, Most Merciful."
make peace and reconciliation between your two
366
4934 The desert Arabs were somewhat shaky in their faith. Their hearts and
minds were petty, and they thought of petty things, while Islam requires the
17. They impress on thee(4937) as a favour that they
complete submission of one's being to Allah. See next verse. Some of the failings have embraced Islam. Say, "Count not your Islam as a
of the desert Arabs are described in 48:11-15. But the reference here is said to be favour upon me: Nay, Allah has conferred a favour
to the BanuAsad, who came to profess Islam in order to get charity during a upon you that He has guided you to the faith, if ye be
famine.
true and sincere.
4935 'This is what ye ought to prove if your faith has any meaning, but ye only say
4937 Islam in itself is a precious privilege. By accepting it we confer no favour on
it with your tongues.'
its preacher or on any community. If the acceptance is from the heart, it is a great
favour done to those who accept, that the Light of Allah has entered their hearts
15. Only those are Believers who have believed in Allah and they have received guidance.
and His Messenger, and have never since doubted, but
have striven with their belongings and their persons in 18. "Verily Allah Knows(4938) the secrets of the heavens
the Cause of Allah: Such are the sincere ones. and the earth: and Allah Sees well all that ye do."
4938 This does not mean that we should seek petty motives in newcomers into
16. Say: "What! Will ye(4936) instruct Allah about your
the House of Islam. That would indeed be harbouring suspicions or allowing
religion? But Allah knows all that is in the heavens curiosity to spy out motives, which would be a crime under 49:12. We should be
and on earth: He has full knowledge of all things. true, sincere, and devoted ourselves, and leave the case of others to Allah, from
Whose eyes nothing is hidden.
4936 'You say (or perhaps even think) that you are Muslims, but where are the
fruits of your Faith? Allah knows the innermost motives and secrets of your heart,
and you cannot deceive Him by attaching a certain label to yourselves.' Alas! that
this answer to the desert Arabs is true of so many others in our own times!
50. Qaf
In the name of Allah, Most 4943 The earth only corrupts and takes away the body when they are dead; it has
no power over the soul. The full account of the soul's doings is in Allah's Record.
5. But they deny the Truth when it comes to them: so
they are in a confused state.(4944)
1. Qaf:(4939) By the Glorious(4940) Qurán (Thou art 4944 If they deny what has been made clear to them, their minds must necessarily
Allah.s Messenger.. get into confusion. All nature declares the glory and goodness of Allah. Revelation
explains the inequalities of this life and how they will be redressed in the
4939 This is an Abbreviated Letter. For Abbreviated letters generally, see Hereafter. If they do not accept this, they are not in a logical position. They
Appendix I. This particular Abbreviated Letter Qaf occurs only here as a single cannot reconcile the known with the unknown.
letter, and in combination at the beginning of S. 42, where I was unable to explain
the full combination. Here the Qaf is taken by several Commentators to represent
Qudiya al Amr, "the matter has been decreed," with reference to the eschatological
6. Do they not look at the sky above them?- How We
trend of the Surah. Allah knows best. have made it(4945) and adorned it, and there are no
flaws in it?
4940 Majid (translated "Glorious") is one of the beautiful appellations of the
Qur'an. Its glory is that of the rising sun: the more it rises on your mental and 4945 The greatest philosophers have found a difficulty in understanding the
spiritual horizon, the more you are lost in admiration of its glory. Its meanings are sceptical position when they contemplate the wonder and mystery of the skies with
manifest and inexhaustible. The greater your experience, the more light is your all the countless beautiful stars and planets and lights in them, and laws of order,
spiritual eye able to bear. And in that glory is a beauty that none can tell who has motion, and symmetry, that respond to the highest mathematical abstractions
not experienced it in his soul. It is itself the proof of the mission of the Prophet. without a flaw. Can blind Chance give rise to such conditions?
2. But they wonder that(4941) there has come to them a 7. And the earth- We have spread it out,(4946) and set
Warner from among themselves. So the Unbelievers thereon mountains standing firm, and produced
say: "This is a wonderful thing! therein every kind of beautiful growth (in pairs)-
4941 In a sense their wonder is natural: do we wonder at the glorious sun? In
(4947)
another sense it is unnatural: what should we say of a man who fails to see in 4946 Cf. 13:3; and 15:19 and n. 1955. The earth is round, and yet it appears
broad daylight? stretched out as a vast expanse, like a carpet kept steady with the weight of the
mountains.
3. "What! When we die(4942) and become dust, (shall
4947 Cf. 22:5, and n. 2777. Sex in plants may be hinted at: see n. 1804 to 13:3.
we live again?) That is a (sort of) return far (from our
understanding)." 8. To be observed and commemorated by every
4942 Cf. 37:16. devotee(4948) turning (to Allah..
4948 For all these things go into his very heart and soul. He loves to contemplate
4. We already know how much of them(4943) the earth them, to remember them for himself as evidence of Allah's goodness and glory,
takes away: With Us is a record guarding (the full and to mention and proclaim them, in the form of Psalms, Hymns or Dhikr. (R)
account).
367
9. And We send down from the sky rain charted with 19. And the stupor of death(4955) will bring Truth
blessing, and We produce therewith gardens and (before his eyes): "This was the thing which thou
Grain for harvests; wast trying to escape!"
4955 What is stupor or unconsciousness to this probationary life will be the
10. And tall (and stately)(4949) palm-trees, with shoots opening of the eyes to the spiritual world: for Death is the Gateway between the
of fruit-stalks, piled one over another;- two. Once through that Gateway man will realise how the things which he
neglected or looked upon as remote are the intimate Realities, and the things
4949 A beautiful nature passage. How graphic and unforgettable to anyone who which seemed to loom large in his eyes in this world were shadows that have fled.
has seen a spring and summer in an Arabian oasis!
The things we wanted to avoid are the things that have really come to pass. Both
Good and Evil will realise the Truth now in its intensity.
11. As sustenance for ((Allah)´s) Servants;- and We give
(new) life therewith to land that is dead: Thus will be 20.And the Trumpet(4956) shall be blown: that will be
the Resurrection. the Day whereof Warning (had been given).
12. Before them was denied (the Hereafter) by the 4956 The next stage will be the Judgement, heralded with the blowing of the
Trumpet. Every soul will then come forth.
People(4950) of Noah, the Companions of the Rass,
the Thamud, 21.And there will come forth every soul: with each will
4950 Just the names of the peoples of Arabian tradition who were punished for be an (angel) to drive,(4957) and an (angel) to bear
their sins are mentioned; their stories will be found elsewhere. For the People of witness.
Noah, see 11:25 -48 and other passages. For the Companions of the Ross, see
25:38 and n. 3094; for 'Ad and Thamud, see 26:123-158, and other passages; for 4957 Several interpretations are possible, leading to the same truth, that the
Pharaoh and his People, see 2:49-50 and other passages: for the Brethren of Lut, Judgement will be set up; the Record will be produced; the good and bad deeds
see 7:80-84, and other passages; for the Companions of the Wood, see 15:78-79, will speak for and against; and complete justice will be done, each act leading to its
and n. 2000; and for the People of Tubba, see 44:37 and n. 4715. own due fruit. (1) The (angel) to drive and the (angel) to bear witness may be the
Recording Angels of the left and the right (verse 17); or (2) it may not be angels,
13. The Ád, Pharaoh, the brethren of Lut, but the evil deeds will drive like task-masters, and the good deeds will bear witness
for the soul on trial; or (3) his misused limbs and faculties will drive him to his
doom, while his well-used limbs and faculties will witness for him.
14. The Companions of the Wood, and the People of
Tubba´; each one (of them) rejected the messengers, 22. (It will be said:) "Thou wast heedless of this; now
and My warning was duly fulfilled (in them). have We removed thy veil, and sharp is thy
sight(4958) this Day!"
15. Were We then weary with the first Creation, that
they should be in confused doubt(4951) about a new 4958 The clearness of vision will now be even greater: see n. 4955 above.
Creation?
23.And his Companion(4959) will say: "Here is (his
4951 Cf. 46:33, and n. 4812. Record) ready with me!"
16. It was We Who created man, and We know what dark 4959 Qann: Companion. If we take No. 1 of the constructions suggested in n.
4957, the Companion will be one of the Recording Angels mentioned above, in
suggestions his soul(4952) makes to him: for We are
verse 21, perhaps the one that drives; or perhaps the third one mentioned in verse
nearer to him than (his) jugular vein. 18, for he has the Record ready with him. If we take any of the other constructions
4952 Allah created man, and gave him his limited free will. Allah knows inmost mentioned in n. 4957, it will be the evil deeds or the misused faculties. In any case
desires and motives of man even better than man does himself. He is nearer to a it will be the factors on whose testimony his conviction will be based.
man than the man's own jugular vein. The jugular vein is the big trunk vein, one
on each side of the neck, which brings the blood back from the head to the heart. 24.(The sentence will be:) "Throw, throw(4960) into
The two jugular veins correspond to the two carotid arteries which carry the blood Hell every contumacious Rejecter (of Allah.!-
from heart to the head. As the blood-stream is the vehicle of life and
consciousness, the phrase "nearer than the jugular vein" implies that Allah knows 4960 The original for "throw", here and in verse 26 below, is in the dual number,
more truly the innermost state of our feeling and consciousness than does our which some Commentators explain by saying that the dual form is used for
own ego. emphasis, as if the verb ("throw, throw") were twice repeated. Examples of this are
found in Arabic. But is it possible that the dual refers to the two angels mentioned
17. Behold, two (guardian angels)(4953) appointed to in verses 17 and 21? In that case the Companions in verse 27 will be the third one
mentioned in verses 18 and 23. In any case the third one will be the one on whose
learn (his doings) learn (and noted them), one sitting Record the sentence will be passed.
on the right and one on the left.
4953 Two angels are constantly by him to note his thoughts, words, and actions. 25. "Who forbade what was good, transgressed all
One sits on the right side and notes his good deeds and the other on the left, to bounds, cast doubts and suspicions;
note his bad deeds; corresponding to the Companions of the Right and the
Companions of the Left mentioned in 56:27 and 56:41. (R). 26. "Who set up another god beside Allah. Throw him
into a severe penalty."
18. Not a word does he(4954) utter but there is a
sentinel by him, ready (to note it). 27.His Companion(4961) will say: "Our(4962) Lord! I
4954 Then each "word" spoken is taken down by a "sentinel" (raqih). This has did not make him transgress,(4963) but he was
been construed to mean that the sentinel only records words, not thoughts which (himself) far astray."
are not uttered. Thoughts may be forgiven if not uttered, and still more if they do
not issue in action. At the stage at which we clothe a thought in words, we have 4961 See last note. But some people understand by "Companion" here an evil
already done an action. The Recorders mentioned in the last verse make a associate in the world, an evil one who misled.
complete Record, in order to supply motives and springs of action, which will
4962 Our Lord. One man speaks: "I did not", etc. Yet he uses the plural pronoun
affect the degrees or status in the spiritual Hereafter. The three together,
in saying, "Our Lord". This is beautifully appropriate, as he is speaking so as to
individuals or kinds, make the honourable Recorders, Kiraman Katibin, (plural,
include the person to be judged: as if he were to say, "Thou art my Lord, or the
not dual number) mentioned in 82:11.
Lord of us angels or of all Creation, but Thou art his Lord also, for Thou didst
cherish him and warn him, and he owed duties to Thee."
368
4963 Neither the Recording Angels nor the misused limbs and faculties, nor 4973 While virtue and righteousness will accomplish their final goal, what will be
anything else whatever was responsible for the Evil: it was the personal the End of Sin? Let the past tell its story. Many powerful and arrogant generations
responsibility of the Doer himself, with his free will. were swept away, to stray in the paths of misery, without any way of escape from
the consequences of their sin. This was already seen in the life of this world. In the
28.He will say: "Dispute not(4964) with each other in world to come, it will be worse, as already stated in verses 24-26 above.
My Presence: I had already in advance sent you(4965)
Warning.
37.Verily in this(4974) is a Message for any that has a
heart and understanding or who gives ear and
4964 It is suggested that sinners whose Record is black, driven into a corner, earnestly witnesses (the truth).
accuse others of misleading them: the others may be Recorders, or their faculties
or opportunities or surroundings or their associates in the world, or anything but 4974 As Christ said (Matt. 11:15 ), "he that hath ears to hear, let him hear". These
themselves. Such recriminations are not allowed in the Court of Judgement. are matters of high moment. Many spiritual lessons can be learnt from these
things by anyone who has the heart and understanding to apply to Allah's teaching
4965 Besides, personal responsibility had already been clearly preached to them and can give genuine thought to what he sees, as a witness does who has to swear
in Allah's Message, and they had been warned of the consequences. 'You" is in the to the facts on his oath.
plural number 'all of you who are before the Judgement Seat had clear warning of
the consequences of your conduct.'
38. Wecreated the heavens(4975) and the earth and all
29. "The Word changes not before Me, and I do not the between them in Six Days,(4976) nor did any sense of
weariness touch Us.(4977)
least injustice to My Servants."(4966)
4975 Allah's creation of the heavens and the earth in long stages or periods of
4966 'Abd has two plurals: (1) 'Abid, as here, means all Servants of Allah, i.e., all
time, as we count time, shows how things evolve in their own good time. We must
his creatures; (2) 'Ibad has the further connotation of Servants of Allah, devoted to
therefore be patient if Good does not seem to come to its own according to our
his service; I have translated it in many cases by the word "devotees". The
ideas. Our will should merge itself in Allah's Will, and we should praise Him,
Sentence before the Judgement Seat is pronounced with perfect justice: it does not
realising that He is All-Good and that all adjustments will be in the Hereafter.
change, and requires no change; the inevitable consequences of sin must follow;
the time for Mercy is past. 4976 Cf. 7:54 , n. 1031; and 41:12. n. 4477.
30. One Day We will ask Hell, "Art thou filled to the 4977 Cf. 35:35.
full?"(4967) It will say, "Are there any more (to
come)?"
39. Bear, then, with patience, all that they say, and
celebrate the praises of thy Lord, before(4978) the
4967 As the capacity of Good is unlimited, so is the capacity of Evil-unlimited. rising of the sun and before (its) setting.
Hell is personified and asked, "Art thou sated to the full?" It replies, "If there are
more to come, let them come." It is not satisfied. 4978 Allah should be remembered at all times. But the best time for individual
adoration is early in the morning before sunrise, late in the day before sunset, and
31.And the Garden(4968) will be brought nigh to the a portion of the night, when there is stillness in the air, and man's spirit loves to
commune with things spiritual. Those who would connect this with the five
Righteous,- no more a thing distant. canonical prayers, instituted at a later stage in MadTnah, would take the Fajr for
4968 In this life, the ideals of the spirit, the accomplishments of the things in our the prayer before sunrise, the Zuhr and the 'Asr for the afternoon prayers before
hearts and our hopes, seem to be ever so far, seem even to recede as we think we sunset and the Maghrib and the 'Isha' for the night prayers.
come nearer. Not so in the Hereafter. The fruits of righteousness will no longer
be in the distance. They will be realised. They will seem themselves to approach 40.And during part of the night, (also,) celebrate His
the Righteous. praises, and (so likewise) after the postures(4979) of
adoration.
32. (A voice will say:) "This is what was promised for
you,- for every one who turned(4969) (to Allah. in 4979 The general meaning of after the postures of adoration would be the
contemplation and remembrance of Allah after prayers. Those who would
sincere repentance, who kept (His Law), connect this passage with the five canonical prayers understand these further
4969 The description of the Righteous is given in four masterly clauses: (1) those prayers "following the sujud or postures of adoration" to mean the extra or
who turned away from Evil in sincere repentance; (2) those whose new life was supernumerary prayers known as nafl, also the use of the Rosary or the fingers in
good and righteous; (3) those who in their innermost hearts and in their most remembering the Names of Allah.
secret doings were actuated by God-fearing love, the fear that is akin to love in
remembering Allah under His title of "Most Gracious"; and (4) who gave up their 41. And listen for the Day(4980) when the Caller will call
whole heart and being to Him. out from a place quiet near,-(4981)
33."Who feared (Allah) Most Gracious unseen,(4970) 4980 The Day of Resurrection, when the Call to the souls to arise and come to
the Judgement Seat will be immediately answered, and they will arise and come
and brought a heart turned in devotion (to Him): forth. Cf. 36:49-53, and notes 3997 and 3999.
4970 Cf. 36:11 and n. 3952; and 35:18, and n. 3902. 4981 In the life of this world it seemed all so remote. In the new life at the
Resurrection it will all be so near; for there will be neither time nor space as we
34. "Enter ye therein in Peace and Security;(4971) this is know them here.
a Day of Eternal Life!"
4971 The true meaning of Islam: peace, security, salutation, and accord with
42. The Day when they will hear a (mighty) Blast(4982)
Allah's Plan in all Eternity. in (very) truth: that will be the Day of Resurrection.
4982 The word al Say hah (mighty Blast) is used for the Resurrection (as here) or
35. There will be for them therein all that they wish,- and for the sudden punishment of the guilty on this earth, as in 11:67, where see
more besides in Our Presence.(4972) further references.
4972 To get all that our purified wishes and desires comprehend may seem to
sum up final Bliss; but there is something still wanting, which is supplied by the
43. Verilyit is We Who give Life and Death; and to Us is
Presence of Allah, the Light of His Countenance. the Final Goal-
36. But how many generations before them did We 44. The Day when the Earth will be(4983) rent asunder,
destroy (for their sins),- stronger in power(4973) from (men) hurrying out: that will be a gathering
than they? Then did they wander through the land: together,- quite easy for Us.(4984)
was there any place of escape (for them)?
369
4983 Men will hurry out from all corners of the earth to answer the call, and the
earth itself will be rent asunder. In 25:25 the imagery used was the heaven being
45. We know best what they(4985) say; and thou art not
rent asunder, and angels coming out in ranks: seen. 3082 Cf. also 84:1-4. one to overawe them by force. So admonish with the
Qurán such as fear My Warning!
4984 It may seem to our material imaginations a difficult task to collect together
the souls of all sorts of men, who died in all sorts of conditions at different times, 4985 People may throw all sorts of doubts about the Judgement and the
but it will be a different kind of world and creation altogether, and to Allah all Hereafter. The Prophet's task is not to force them to accept anything. His task is
things are not only possible but easy. to deliver the Message of the Qur'an, and admonish those who are spiritually fit
and ready to receive admonition and to prepare themselves for the new and
higher life destined for man.
51. Al Dhariyat (The Winds That Scatter)

In the name of Allah, Most 5. Verily that which ye(4991) are promised is true;
Gracious, Most Merciful. 4991 That which ye are promised: the Promise of Allah about Mercy and
Forgiveness to the Penitent, and Justice and Penalty to the Rebellious; the promise
of the Hereafter; the promise that all does not end here, but that there is a truer
and more lasting world to come, for which this is but a preparation.
1. By the (Winds)(4986) that scatter broadcast;(4987)
4986 Four agencies are mentioned in verses 1 to 4 as evidences or types or 6. And verily Judgment(4992) and Justice must indeed
symbols of the certainty and unity of a Truth described in verses 5-6. What these come to pass.
agencies are is described by certain adjectival participles, the noun understood
being usually taken to be "Winds": the word for Wind (Rih) being feminine in 4992 .Din=the giving to each person his precise and just due; this is implied in
Arabic. Some Commentators however understand other nouns as being implied, Judgement and Justice. All the inequalities of this life are to be redressed.
e.g., angels in all four verses, or different things in each of the four verses.
Whatever the agencies are, their different modes of working are evidence of the 7. By the Sky with (its) numerous Paths,(4993)
power and goodness of Allah, the Unity of His Plan, and the certainty of Good
and Evil reaching their own destined ends, when Judgement and Justice will have 4993 The study of the numerous regular orbits of the planets and irregularly
given each one his due. (R). regular orbits of comets, and the various motions, visible or invisible, of the fixed
stars or revolving stars, form in themselves a network of knowledge or science, of a
4987 Winds may blow strong, and scatter particles of dust far and wide; but they highly technical nature; the highest astronomy or mathematics can only barely
do not diminish by one jot the substance of Allah's material creation; on the reach its fringe. But these have all a fixed Plan and Purpose under Allah's
contrary they help to readjust things. They reshape the configuration of the earth; Dispensation. In them variety leads to Unity. In contrast look at the confused
in the vegetable kingdom they carry seeds about and plant new seeds in old soils; medley of doctrines, views, and dicta put forward by the Sceptics, as described in
in the region of air they produce mighty changes in temperature and pressure that the next verse.
affect animal and vegetable life; they carry the moisture of equatorial Africa to the
parched plains of India; and so on. Yet they are just one little agency showing 8. Truly ye are in a doctrine discordant,(4994)
Allah's working in the material world. So in the spiritual world. Revelation works
mighty changes; it may be resisted, but the resistance will be swept away; it ever 4994 Qawl = saying, word, theory, doctrine. Mukhtalif= differing, various,
points to the one Great Final Event, "to which the whole Creation moves". inconsistent with itself, discordant. No theory or doctrine based on a denial of a
Hereafter can be consistent with spiritual facts as we know them, or with Allah's
2. And those that(4988) lift and bear away heavy Goodness, Justice, and Mercy.
weights;
9. Through which are deluded (away from the Truth)
4988 The things that lift and bear away heavy weights may be the Winds that carry
the heavy rain clouds or that sweep off every resistance from their path, or it may
such as would be deluded.(4995)
be the heavy moisture-laden clouds themselves. So works Revelation: it lifts and 4995 Some Commentators draw from this a rigid doctrine of Calvinistic
sweeps away the burdens of custom, superstition, or man's inertia, and ever leads Predestination or Determinism, which I do not think is fairly deducible from the
onwards to the destined End. words. "Yu'fak" should I think be translated "will be or would be deluded",
meaning "have the wish or desire to be", and not "must necessarily be deluded by
3. And those that(4989) flow with ease and gentleness; eternal predestination". The word occurs in many places in the Qur'an: e.g., Cf.
5:75, or 9:30.
4989 These may be Winds that fill the sails of ships with gentle and favourable
breezes, that carry men and merchandise to their destinations. Or they may be the 10. Woe to the falsehood-mongers,-
ships themselves, whose smooth motion through the waters is described in many
places by the verb jam, "to flow", e.g., Cf. 2:164.
11. Those who (flounder) heedless(4996) in a flood of
4. And those that(4990) distribute and apportion by confusion:
Command;- 4996 They are in great spiritual danger: yet they care not.
4990 These may be Winds (or other agencies) that distribute and apportion
moisture or rain or atmospheric pressure to other blessings of Allah—not 12. They ask, "When will be the Day of Judgment and
haphazard but by fixed laws, i.e., according to the Command of their Lord. So Justice?"
with Revelation. Its blessings are distributed all around, and it produces its
marvelous effects sometimes in the most unlikely places and ways. 13. (It will be) a Day when they will be tried (and tested)
over the Fire!
370
14. "Taste ye your trial! This is what ye used to ask to be 24.Has the story(5005) reached thee, of the honoured
hastened!"(4997) guests of Abraham?
4997 They used to say scoffingly, "if there is to be punishment for our sins, let it 5005 Cf. 11:69-73 and notes, where further details of the story will be found. Cf.
come at once!" When it comes, they will know what a terrible thing it is! Cf. also 15:51 -56.
26:204 n. 3230.
25.Behold, they entered(5006) his presence, and said:
15.As to the Righteous, they will be in the midst of "Peace!" He said, "Peace!" (and thought, "These
Gardens and Springs,(4998) seem) unusual people."(5007)
4998 Gardens and Springs are the two most frequent symbols for the highest 5006 They were angels, who appeared suddenly before him at his tent door in the
satisfaction and bliss. guise of men, and saluted him with the salutation of peace. He returned the
salutation, but felt, from their appearance and their manner, that they were
16. Taking joy in the things which their Lord gives them, unusual, not ordinary, strangers.
because, before then, they lived a good life. 5007 Munkar, unknown, uncommon, unusual, not customary, (hence by derived
meaning, not applicable here, not fair or just): opposite in both primary and
17. They were in the habit(4999) of sleeping but little by secondary meanings to ma'ruf, well-known, usual, customary, just. Cf. 15:62.
night,
4999 They were engaged most of the night in worship and in the planning of good
26. Then he turned quickly(5008) to his household,
deeds. They preferred activity to idleness, the service of Allah and His creatures to brought out a fatted calf,
the indulgence of Self. 5008 They seemed unusual strangers, but he said nothing and quietly proceeded
to perform the rites of hospitality. He brought a roast fatted calf and placed it
18.And in the hour of early dawn, they (were found) before them to eat. But the strangers did not eat (11:70). This disconcerted him.
praying for Forgiveness;(5000) According to the laws of hospitality, a stranger under your roof is under your
protection, but if he refuses to eat, he refuses your hospitality and keeps himself
5000 They were up early before dawn, ready for their devotions. The praying for free from any ties of guest and host. "What were their designs?" thought Abraham,
Forgiveness and Mercy does not necessarily imply that they had committed fresh and he felt some distrust. But they were angels and could not eat. They declared
sins. Indeed they began the day with such devotions, showing their great humility themselves, and announced the birth to Abraham of a son endowed with
before Allah and their anxious care for others, for whom they prayed as much as wisdom—in other words that Abraham was to be the head of a long line of
for themselves. See the last sentence of n. 21 to 1:5. Prophets! ( 15:53 ).
19. And in their wealth and possessions (was 27. And placed it before them.. he said, "Will ye not eat?"
remembered) the right of the (needy,) him who asked,
and him who (for some reason) was(5001) Prevented 28. (When they did not eat), He conceived a fear of them.
(from asking). They said, "Fear not," and they gave him glad tidings
of a son endowed with knowledge.
5001 True charity remembers not only those in need who ask, but also those who
are prevented by some reason from asking. The man of true charity seeks out the
latter. There may be various reasons which prevent a man from asking for help: 29.But his wife came forward(5009) (laughing) aloud:
(1) he may be ashamed to ask, or his sense of honour may prevent him from she smote her forehead and said: "A barren old
asking; (2) he may be so engrossed in some great ideal that he may not think of woman!"
asking; (3) he may even not know that he is in need, especially when we think of
wealth and possessions in a spiritual sense, as including spiritual gifts and talents; 5009 Abraham's wife Sarah was old and barren. This news seemed to her too
(4) he may not know that you possess the things that can supply his needs; and (5) good to be true. She carne forward, laughed aloud (11:71), struck her forehead
he may be a dumb and helpless creature, whether a human being or a dumb with her hands, indicative of her amusement and incredulity as "a barren old
animal, or any creature within your ken or power. Charity in the higher sense woman": 11:72.
includes all help, from one better endowed to one less well endowed. Cf. n. 179 to
2:177; also 2:273-274, and notes 322 and 323. 30. They said, "Even so(5010) has thy Lord spoken: and
He is full of Wisdom and Knowledge."
20. On the earth are signs for those of assured Faith,
5010 The angels said: "What may sound improbable to human beings will yet
21.As also in your own(5002) selves: Will ye not then come to pass if Allah commands. And Allah thy Lord has spoken. So shall it be.
For all His promises are full of wisdom and knowledge." But the application is for
see? all time and to all human affairs. Never despair. However much Truth may be in
5002 The Signs and Evidence of Allah are in all nature and within the body and the shade, it will shine with full splendour. And the Judgement will come, when
soul of man, if man has but the spiritual eyes to see. Cf. 41:53. good will come to its own! [Eds.].
22.And in heaven is(5003) your Sustenance, as (also) 31. (Abraham) said: "And what, O ye Messengers, is your
that which ye are promised. errand (now)?"
5003 "Sustenance", here as elsewhere, includes physical sustenance, as well as 32. They said, "We have been sent to a people (deep) in
spiritual sustenance. Similarly heaven or sky has both the physical and the spiritual
meaning. The physical sustenance grows from rain from the sky; the spiritual
sin;-
sustenance comes from divine aid, grace, and mercy, and includes the Good News
and the Warning which come from Revelation about the Hereafter. (Cf. n. 4554). 33."To bring on, on them, (a shower of) stones of clay
(brimstone),(5011)
23. Then, by the Lord(5004) of heaven and earth, this is
5011 Cf. 11:82, and n. 1052 to 7:84. The angels' errand of mercy to Abraham (to
the very Truth, as much as the fact that ye can speak announce the succession of godly men in his line) was coupled with their errand
intelligently to each other. of justice and punishment to the people of Lut, the people of Sodom and
Gomorrah, who were deep in the most abominable and unnatural sins. So Allah's
5004 Attention having been called to the Signs or Evidences of Allah's working on Mercy and Justice go hand in hand in all human affairs. Faith has nothing to fear,
the earth, within ourselves, and in the heavens, in verses 20-22, an appeal is made and wickedness has only to turn and repent, to obtain Allah's Mercy.
to our own inner conscience, in the name of the Lord of heaven and earth, to
acknowledge and act up to the truth of Revelation, and turn to the spiritual
Realities. For they are as real as our own conscious and self-intelligent existence,
34. "Marked as from thy Lord(5012) for those who
on which is based all our knowledge. As a philosopher (Descartes) has said: "I trespass beyond bounds."
think; therefore I am."
371
5012 Cf. 11:83, and n. 1580. Every crime has its due punishment as marked out 5022 Sa'iqah: a stunning sound like that of thunder and lightning ( 2:55 ); such a
in the decrees of Allah. sound often accompanies an earthquake, (see 41:17, n. 4485, and 7:78 and n.
1047).
35. Then We evacuated(5013) those of the Believers who
were there, 45. Then they could not even stand (on their
feet),(5023) nor could they help themselves.
5013 The only just or righteous persons found in Sodom and Gomorrah (Cities of
the Plain by the Dead Sea ) were in the house of Lut, who was the Prophet sent to 5023 They were swept off in the earthquake.
call them to repentance. He and his believing family and adherents were told to
leave in due time, and the wicked were destroyed in a shower of brimstone. 46.So were the People(5024) of Noah before them for
they wickedly transgressed.
36.But We found not there any just (Muslim) persons
except in one house:(5014) 5024 The generation of Noah was swept away in the Flood for their sins: 7:59 -64.
The point is that such a flood seemed so unlikely to them that they thought Noah
5014 That was the house of Lut; and even there, his wife had no faith: she was "wandering in his mind" when he delivered Allah's Message: 7:60.
disobeyed the Command and perished: 11:81, n. 1577.
47. With power and skill(5025) did We construct the
37. And We left there a Sign for such as fear the Grievous Firmament: for it is We Who create the vastness of
Penalty.(5015) pace.
5015 The Grievous Penalty: that is, the Final Judgement. The destruction of 5025 If you do not wish to go back to the wonderful things of the past, which show
Sodom and Gomorrah in this life is taken as the type of the Final Judgement. The the power and goodness of Allah, and His justice supreme over all wrongdoing,
vestiges can be seen—as a Sign and a Warning—in the sulphury plain round the look at the wonderful things unfolding themselves before your very eyes! (1) The
Dead Sea : Cf. 15:79. space in the heavens above! Who can comprehend it but He Who made it and
sustains it? (2) The globe of the earth under your feet! How great its expanse
38. And in Moses(5016) (was another Sign): Behold, We seems over sea and land, and spread out for you like a wonderful carpet or bed of
sent him to Pharaoh, with authority manifest. rest! (3) All things are in twos: sex in plants and animals, by which one individual
is complementary to another; in the subtle forces of nature, Day and Night,
5016 Cf. 44:17-31. The story of Moses and Pharaoh is here just referred to. The positive and negative electricity, forces of attraction and repulsion: and numerous
points emphasised here are: (1) that Moses had manifest authority, yet Pharaoh other opposites, each fulfilling its purpose, and contributing to the working of
doubted; (2) that Pharaoh's reliance was on his Chiefs and his forces, but they Allah's Universe: and in the moral and spiritual world, Love and Aversion, Mercy
could not help when his doom came; and (3) that in the most extraordinary and and Justice, Striving and Rest, and so on—all fulfilling their functions according to
incredible ways (judged by ordinary human standards), his arrogance and his the Artistry and wonderful Purpose of Allah. Everything has its counterpart, or
reliance on his Chiefs and forces were his undoing. pair, or complement. Allah alone is One, with none like Him, or needed to
complement Him. These are noble things to contemplate. And they lead us to a
39. But(Pharaoh) turned back with his Chiefs, and said, true understanding of Allah's Purpose and Message.
"A sorcerer, or one possessed!"
48.And We have spread out the (spacious) earth: How
40. So We took him and his forces, and threw them into excellently We do spread out!
the sea; and his was the blame.(5017)
49.And of every thing We have created pairs:(5026)
5017 The ungodly Egyptians were all destroyed, but the chief blame lay on That ye may receive instruction.
Pharaoh for misleading them. Pharaoh's punishment was just. He could not blame
anyone else. And certainly no one can blame the course of Allah's Justice, for 5026 See (3) in the last note. Cf. 36:36, n. 3981.
Allah was long-suffering, and gave him many chances to repent.
50.Hasten ye then (at once)(5027) to Allah. I am from
41.And in the Ád (people)(5018) (was another Sign): Him a Warner to you, clear and open!
Behold, We sent against them the devastating Wind:
5027 If you understand Nature arid yourselves aright, you will know that Allah is
5018 Cf. 46:21 -26. The point here is that the 'Ad were a gifted people: Allah had all-in-all, and you will fly at once to Him. This is the teaching which the Prophet of
given them talents and material wealth: but when they defied Allah, they and all Allah has come to give you, in clear terms and openly to all.
their belongings were destroyed in a night, by a hurricane which they thought was
bringing them the rain to which they were looking forward. How marvelously 51.And make not another(5028) an object of worship
Allah's Providence works, to help the good and destroy the wicked!
with Allah. I am from Him a Warner to you, clear and
open!
42. It
left nothing whatever that it came up against, but
reduced it to ruin and rottenness. 5028 Verses 50 and 51, ending with the same clause to emphasise the connection
between the two, should be read together. The Prophet's mission was (and is): (1)
43. And in the Thamud(5019) (was another Sign): to show us the urgent need for repentance; and (2) to wean us from the precipice
of false worship. The one convinces us of sin and opens the door to the Mercy of
Behold, they were told, "Enjoy (your brief day)(5020) Allah; the other cures us of the madness of paying court to idle or worthless
for a little while!" objects of desire: for in the worship of Allah, the One True God, is included the
best service to ourselves and our fellow-creatures. If fully understood, this sums up
5019 See the story of the Thamud and their prophet Salih in 7:73-79. Here the the whole duty of man: for it leads us by the right Path to the love of Allah and the
point is the suddenness of their punishment and its unexpected nature. love of man and of all creatures.
5020 Salih, their prophet, gave them three days' clear warning for repentance
(11:65). But they heeded him not. On the contrary they flouted him and 52.Similarly, no messenger came to the Peoples before
continued in their evil courses. them, but they said (of him) in like manner, "A
sorcerer, or one possessed"!(5029)
44. But they insolently defied(5021) the Command of
5029 They said this of Moses: 51:39. And they said this of the Prophet: 38:4;
their Lord: So the stunning noise(5022) (of an
44:14.
earthquake) seized them, even while they were
looking on. 53. Is this the legacy(5030) they have transmitted, one
5021 They had already defied the order to preserve the She-camel, which was to another? Nay, they are themselves a people
symbolical of the grazing rights of the common people: see 11:64-65 and n. 1560. transgressing beyond bounds!
They continued to flout the warnings of the prophet until the earthquake came on
them with a stunning noise and buried them where they were: 7:78; and 11:67. 5030 There is a tradition of Evil as there is a tradition of Good. The ways of Evil
in dealing with the teachers of Truth are similar in all ages. But such evil traditions
372
would have no effect, were it not that the generation following them is itself 5033 Sustenance, in both the literal and the figurative sense: so also "Feed Me" at
ungodly, "transgressing beyond bounds." the end of the verse. Allah is independent of all needs. It is therefore absurd to
suppose that He should require any Sustenance, and still more absurd to suppose
54. So turn away(5031) from them: not thine is the that we can feed Him! The gifts, the Sustenance, the goodness, all come from His
side.
blame.
5031 When the Prophet freely proclaims his Message, it is not his fault if 58.For Allah is He Who gives (all) Sustenance,- Lord of
obstinate wickedness refuses to listen. He can leave them alone, but he should Power,-(5034) Steadfast (for ever).
continue to teach for the benefit of those who have Faith.
5034 Allah commands all power; therefore any power we seek must be from
55.But teach (thy Message) for teaching benefits the Him. And His power is steadfast, the same today as yesterday, and forever.
Therefore His help is always sure.
Believers.
56.I have only created(5032) Jinns and men, that they

59.For the Wrong-doers, their portion is like unto the
portion of their(5035) fellows (of earlier generations):
may serve Me.
then let them not ask Me to hasten (that portion)!
5032 Creation is not for idle sport or play: 21:16 . Allah has a serious Purpose
behind it, which, in our imperfect state, we can only express by saying that each 5035 Each generation, that acts like any of its predecessors, must meet a similar
creature is given the chance of development and progress towards the Goal, which fate. If the wicked came to an evil end in the past, the same results will follow in
is Allah. Allah is the source and centre of all power and all goodness, and our the present and the future. The punishment will come suddenly enough: let them
progress depends upon our putting ourselves into accord with His Will. This is not in mockery ask that it should be hastened.
His service. It is not of any benefit to Him: (see the next two verses)—it is for our
own benefit. 60.Woe, then, to the Unbelievers, on account of that
Day(5036) of theirs which they have been promised!
57.No Sustenance do I require(5033) of them, nor do I
5036 That is, their eternal Punishment in the Hereafter, as well as any punishment
require that they should feed Me. that may come to them in this life.
52. Al Tur (The Mount)

In the name of Allah, Most 4. By the much-frequented Fane;(5039)
Gracious, Most Merciful. 5039 See the last two notes. (3) "The much-frequented Fane" (or House) is usually
understood to mean the Ka'bah, but in view of the parallelism noted in the last
note, it may be taken generally to mean any Temple or House of Worship
dedicated to the true God. It would then include the Tabernacle of the Israelites
1. By the Mount (of Revelation);(5037) in the wilderness, the Temple of Solomon , the Temple in which Jesus
worshipped, and the Ka'bah which the Prophet purified and rededicated to true
5037 The adjuration is by five things which we shall presently explain. An appeal
worship. These would be only illustrations. Other concrete places of worship
is made to these five Signs in verses 1 to 6, and the certainty of future events is
would be included, and in a more abstract meaning, the heart of man, which
asserted in the most emphatic terms in verses 7 to 28, in three parts, viz., the
craves, with burning desire, to find and worship Allah. The Fane is "much-
coming of judgement and the passing away of this phenomenal world (verses 7-
frequented" as there is a universal desire in the heart of man to worship Allah, and
10); the future ill consequences of ill-deeds done (verses 11-16); and future
his sacred Temples draw large crowds of devotees.
attainment of bliss and complete realisation of Allah's love and mercy (verses 17-
28).
5. By the Canopy Raised High;(5040)
2. By a Decree inscribed(5038) 5040 (4) "The Canopy Raised High" is the canopy of heaven, to whose height or
sublimity no limit can be assigned by the mind of man. It is Nature's Temple , in
5038 See last note. The five Signs to which appeal is made are: (1) the Mount (of
which all Creation worships Allah-the Symbol in which the material and the visible
Revelation), (verse 1; (2) the Decree Inscribed, verses 2-3; (3) The Much-
merges into the spiritual and the intuitional.
frequented Fane, verse 4; (4) the Canopy Raised High, verse 5; and (5) the Ocean
filled with Swell, verse 6.
6. And by the Ocean(5041) filled with Swell;-(5042)
Let us examine these in detail. Each of them has a figurative and a mystic
meaning. (1) The Mount is the sublime world of Revelation. In the case of Moses 5041 (5) The Ocean—the vast, limitless, all encircling Ocean—is the material
it is typified by Mount Sinai: Cf. 95:2, where it is mentioned in juxtaposition to the symbol of the universal, unlimited, comprehensive nature of the invisible spiritual
sacred territory of Makkah , 95:3. In the case of Jesus it is the Mount of Olives : world. It is expressed to be masjur, full of a mighty swell, boiling over, poured
Cf. 95:1, and also Matt. 24:3-51, where Jesus made his striking pronouncement forth all over the earth, as if overwhelming all landmarks; Cf. 81:6-a fitting
about the Judgement to come. In the case of Muhammad, it is the Mountain of description of the final disappearance of our temporal world in the supreme
Light , where the divine inspiration made him one with the spiritual world: Cf. C. establishment of the Reality behind it.
31, and n. 11 (2). The Decree Inscribed is Allah's Eternal Decree. When it
becomes Revelation to man, it is further described as "inscribed", reduced to 5042 This completes the five Signs or Symbols by which man may know for
writing; and as it is made clear to the intelligence of man, it is further described as certain of the Judgement to come. Note that they are in a descending order—the
"in a scroll unfolded", that is, spread out so that everyone who has the will can seek highest, or most remote from man's consciousness, being mentioned first, and that
its guidance. nearest to man's consciousness being mentioned last. The truth of Revelation; its
embodiment in a Prophet's Message given in human language; the universal
appeal of divine worship; the starry world above; and the encircling Ocean, full of
3. In a Scroll unfolded; life and motion below—all are evidences that the Day of Allah will finally come,
and nothing can avert it. (R).
373
7. Verily, the Doom of thy Lord will indeed come to 19. (To them will be said:)(5050) "Eat and drink ye, with
pass;- profit and health,(5051) because of your (good)
deeds."
8. There is none can avert it;-
5050 The bliss of the Righteous is described in three aspects: (1) their individual
bliss, verses 17-20; (2) their social bliss, verses 21-24; and (3) their satisfaction in
9. On the Day when(5043) the firmament will be in the dissipation of past shadows, and their full understanding of the goodness of
dreadful commotion. Allah, verses 25-28.
5043 The Day of J udgement is typified by two figures. (1) "The firmament will be 5051 Individual satisfaction is expressed in three types or figures of speech. (1)
in dreadful commotion." The heavens as we see them suggest to us peace and eating and drinking. (2) thrones of dignity, and (3) the joy of individual
tranquillity, and the power of fixed laws which all the heavenly bodies obey. This companionship. But the eating and drinking will not be like the physical acts,
will all be shaken in the rise of the new spiritual world. Cf. Matt. 26:29: which are subject to drawbacks, such as excess, aftereffects and satiety: here there
"Immediately after the tribulation of those days . . . the powers of the heavens shall will be pure health, profit, and enjoyment. So about the other two: see the notes
be shaken." For (2) see next note. following. Cf. with this the symbolical description of heaven in 37:40-49: while the
general account is the same, special phases are brought out in two passages to
10. And the mountains will fly hither and thither.(5044) correspond with the context.
5044 (2) The mountains are a type of firmness and stability. But things that we 20. Theywill recline (with ease) on Thrones (of dignity)
think of as firm and stable in this material life will be shaken to pieces, and will be
no more substantial than a mirage in a desert. Cf. 78:20.
arranged in ranks;(5052) and We shall join them to
Companions, with beautiful big and lustrous
11. Then woe that Day to those that treat (Truth) as eyes.(5053)
Falsehood;-(5045) 5052 Every one will have a Throne of dignity, but it does not follow that the
dignity will be the same. Every one's Personality will be purified but it will not be
5045 That Day will be a Day of Woe to the wrongdoers described in two aspects, merged into one general sameness.
the rebels against Allah and Allah's Truth, just as it will be a Day of Joy and
Thanksgiving to the Righteous, who are described in three aspects in verses 17 to 5053 Cf. 44:54, and notes 4728 and 4729, where the meaning of Hur is fully
28. The rebels are here described as being those who openly defied Truth and explained. This is the special sharing of individual Bliss one with another. The
plunged into wrongdoing, or who trifled with truth, who jested with serious matter, next verse refers to the general social satisfaction shared with all whom we lived in
who had not the courage to plunge openly into wrongdoing but who secretly took this earthly life.
profit out of it, who wasted their life in doubts and petty quibbles. It is difficult to
say which attitude did more harm to themselves and to others. Both are aspects of 21. And those who believe and whose families(5054)
deep-seated sin and rebellion. But the mercy of Allah was open to all if they had
repented and amended their lives. follow them in Faith,- to them shall We join their
families: Nor shall We deprive them (of the fruit) of
12. That play (and paddle) in shallow trifles. aught of their works: (Yet) is each individual in pledge
for his deeds.(5055)
13. That Day shall they be thrust down to the Fire of Hell, 5054 Dhurriyah: literally, progeny, offspring, family: applied by extension to mean
irresistibly. all near and dear ones whether related or not. Love is unselfish, and works not
merely, or chiefly, for Self, but for others; provided the others have Faith and
14. "This:, it will be said,(5046) "Is the Fire,- which ye respond according to their capacities or degrees, they will be joined on to the
Head of the Group, even though on individual merits their rank might be less.
were wont to deny!
This applies specially to a Prophet and his Ummah (or following).
5046 In face of the Realities, it will be borne in on them how wrong it was for
them in this life to deny or forget that every wicked thought or deed had its own 5055 As already explained in the last note, though the love poured out by
retributive chain of consequences. Prophets, ancestors, decendants, friends, or good men and women, will secure for
their loved ones the enjoyment of their society, it is an indispensable condition
that the loved ones should also, according to their lights, have shown their faith
15. "Is this then a fake,(5047) or is it ye that do not see? and their goodness in deeds. Each individual is responsible for his conduct. In the
kingdom of heaven there is no boasting of ancestors or friends. But it is part of the
5047 Perhaps they had said that the Hereafter was a fake, mere old wives' tales! If
satisfaction of the good ones who poured out their love that those who were in any
they had given serious thought to the Signs of Allah, they would have been saved
way worthy to receive their love should also be admitted to their society, and this
from that serious spiritual blindness: then they will see that the fault was their own,
satisfaction shall in no wise be diminished to them.
and that the warnings of the messengers of Truth were nothing but pure Truth,
16. "Burn ye therein: the same is it to you whether ye 22.And We shall bestow on them, of fruit and
bear it with patience, or not:(5048) Ye but receive the meat,(5056) anything they shall desire.
recompense of your (own) deeds." 5056 Note that this verse is embedded in the midst of the description of social
bliss; the individual bliss figured by meat and drink has already been mentioned in
5048 At that stage they will have no justification for anger or impatience; for their verse 19 above. The social pleasure will be of any kind or quantity they shall
whole position will have been due to their own conduct and their rejection of desire, but their desires will then be purified, just as their pleasures will be on a
Allah's Grace. Nor will there be time for patience or repentance, for their period different plane. (R).
of probation will then have been over.
23. They shall there exchange, one with another, a
17. As to the Righteous,(5049) they will be in Gardens,
(loving) cup free of frivolity,(5057) free of all taint of
and in Happiness,- ill.
5049 The Righteous will be in Bliss far beyond their merits: their sins and faults
5057 Drinking or loving cups, in our life on this earth, are apt to be misused in
will be forgiven by the grace of Allah, which will save them from the penalties
two ways: (1) they may be occasions for mere frivolity or the wasting of time; (2)
which they may have incurred from human frailty. It will be their own effort or
they may lead to evil thoughts, evil suggestions, evil talk, or evil deeds. (R).
striving which will win them Allah's grace: see verse 19 below. But the fruits will be
greater than they could strictly have earned.
24.Round about them will serve, (devoted) to them.
18. Enjoying the (Bliss) which their Lord hath bestowed Youths (handsome) as Pearls(5058) well-guarded.
on them, and their Lord shall deliver them from the 5058 Maknun: well-guarded, kept close, concealed from exposure: the beautiful
Penalty of the Fire. nacreous lustre of Pearls is disfigured by exposure to gases, vapours, or acids;
when not actually in use they are best kept in closed caskets, guarded from
deteriorating agencies. (R).
374
25.They will advance(5059) to each other, engaging in 34. Let them then produce a recital like unto it,- If (it be)
mutual enquiry. they speak the truth!
5059 The third-and the highest-stage of Bliss, after individual Bliss and social
Bliss, is the satisfaction of looking to the Past without its shadows and realising to
35. Were they created of nothing,(5069) or were they
the full in the Present the goodness of Allah. See n. 5050. This, again, is shared in themselves the creators?
mutual converse and confidence.
5069 Were they created of nothing? Three possible alternative meanings are
suggested by the Commentators, according to the meaning we give to the Arabic
26.They will say: "Aforetime, we were not without fear preposition min = of, by, with, for. (1) 'Were they created by nothing? Did they
for the sake of our people.(5060) come into existence of themselves? Was it a mere chance that they came into
being? (2) Were they created as men out of nothing? Was there not a wonderful
5060 A man may be good, and may with limits have found goodness in his own seed, from which their material growth can be traced, as the handiwork of a wise
spiritual life, but may have anxieties about his family or friends whom he loves. All and wonderful Creator? Must they not then seek His Will? (3) Were they created
such shadows are removed in heaven by the Grace of Allah, and he is free to for nothing, to no purpose? If they were created for a purpose, must they not try
dwell in it in this confidential converse with other men similarly circumstanced. to learn that purpose by understanding Allah's Revelation?
27. "But Allah has been good to us, and has delivered us 36.Or did they create the heavens and the earth? Nay,
from the Penalty of the Scorching Wind.(5061) they have no firm belief.(5070)
5061 "Us" includes the good man or woman and all whom he or she cared for. 5070
5070 They obviously did not create the wonders of the starry heavens and the
This would be an ever-expanding circle, until it includes all mankind through fruitful globe of the earth. But they can assign no definite cause to explain it, as
Teachers like the Chosen One. The "Scorching Wind" is the type of haste, they have no firm belief on the subject themselves.
arrogance, and fire, such as entered into the composition of Jinns: 15:27 . The
destiny of man is to attain to calm, peace, security, the Garden of Bliss .
37. Or are the Treasures of thy Lord with them,(5071) or
28. "Truly, we did call unto Him from of old: truly it is He, are they the managers (of affairs)?
the Beneficent, the Merciful!"(5062) 5071 Cf. 6:50 , and n. 867. The Treasures of Allah's Knowledge are infinite. But
the doubters and unbelievers have no access to them, much less can the doubters
5062 'Before this, we called upon Him, in faith that He is good: now we know in and unbelievers manage the wonders of this world. Must they not therefore seek
our inmost souls that He is indeed good-the Beneficent, the Merciful.' This is the grace and revelation from Allah?
climax of the description of Heaven.
38. Or have they a ladder,(5072) by which they can
29. Therefore proclaim thou(5063) the praises (of thy
(climb up to heaven and) listen (to its secrets)? Then
Lord): for by the Grace of thy Lord, thou art no let (such a) listener of theirs produce a manifest
(vulgar) soothsayer, nor art thou one possessed. proof.
5063 The greatest of the Prophets was called a soothsayer, i.e., one who tells
5072 Cf. 6:35 : a reference to the Pagan belief that by means of a material ladder a
fortunes by divination, or a madman possessed of some evil spirit, or a poet
man might climb up to heaven and learn its secrets!
singing spiteful satires. Much more may lesser men be called by such names
because they proclaim the Truth. They should go on in spite of it all. (R).
39. Or has He only daughters(5073) and ye have sons?
30.Or do they say:- "A Poet! we await for him some 5073 Cf. 16:57-59, and n. 2082. To the gospel of Unity it is repugnant to assign
calamity(5064) (hatched) by Time!" begotten sons or daughters to Allah. But the Arab superstition about angels being
the daughters of Allah was particularly blasphemous as the Pagan Arabs hated to
5064 If a spiteful poet foretells evil calamities for men, men can afford to laugh at have daughters themselves and considered it a mark of humiliation! (see also
him, hoping that Time will bring about its revenge, and spite will come to an evil 53:21).
end. For the various meanings of Rayb, see n. 1884 to 14:9. Some Commentators
suggest Death as the Calamity hatched by Time.
40. Or is it that thou dost ask for a reward,(5074) so that
31.Say thou: "Await ye!- I too will wait(5065) along they are burdened with a load of debt?-
with you!" 5074 The Prophets of Allah ask for no reward to preach the Message of Allah and
direct men to the right Path. Why then do men shun them and persecute those
5065 Cf. 9 :52 . If the wicked wait or look for some calamity to befall the preacher who seek to bring blessings to them? (Cf. n. 5627).
of Truth, the preacher of Truth can with far more justice await the decision of the
issue between him and his persecutors. For he stands for right, and Allah will
support the right.
41. Orthat the Unseen(5075) in it their hands, and they
write it down?
32. Is it that their faculties of understanding urge 5075 The Unseen in the spiritual world is a subject of Revelation, though it works
them(5066) to this, or are they but a people through the common everyday life of man. The men who reject Revelation simply
transgressing(5067) beyond bounds? because it is outside their own experience ought on the contrary to try to learn
about it and seek to understand it.
5066 It may be that the persecutors of Truth are ignorant, and their deficient
faculties of understanding mislead them, but it is more often the case that they are 42.Or do they intend a plot (against thee)?(5076) But
perverse rebels against the law of Allah, defending their own selfish interests, and
preventing those whom they oppress, from getting justice. those who defy Allah are themselves involved in a
Plot!
5067 Qf. 51:53.
5076 Shallow men who plot against Good are themselves the willing victims of
insidious plots laid by Evil.
33. Ordo they say, "He fabricated the (Message)"? Nay,
they have no faith!(5068) 43. Or have they a god(5077) other than Allah. Exalted is
5068 As an alternative to the charges of being a soothsayer or a madman or a Allah far above the things they associate with Him!
disgruntled poet, there is the charge of a forger or fabricator applied to the
Prophet of Allah when he produces his Message. This implies that there can be 5077 This is the final and decisive question: Is there really any god other than
no revelation or inspiration from Allah. Such an attitude negatives Faith Allah the One True God? Every argument points to the negative. A series of
altogedier. But if this is so can they produce a work of man that can compare with questions has been asked pointing to the negative of the superstitions of the
the inspired Word of Allah? They cannot ( Cf. 2;23, 10:37 -39, 11:13 , and godless. The gospel of Unity, Revelation, and the Hereafter had thus been
17:88). preached by a searching examination of the position of the Unbelievers. And the
Surah ends with an exhortation to leave alone those who will not believe because
375
they wish not to believe, and to let Time work out the web and pattern of Allah's
Plan.
48. Now await in patience the command of thy Lord: for
verily thou art in Our eyes:(5081) and celebrate the
44. Were they to see a piece of the sky(5078) falling (on praises of thy Lord the while thou standest
them), they would (only) say: "Clouds gathered in forth,(5082)
heaps!" 5081 The messenger of Allah must strive his utmost to proclaim the Message of
Allah: as for results, it is not for him to command them. He must wait patiently, in
5078 In 26:187, Shu'ayb, the Prophet of Allah, is challenged by the Companions
the knowledge that he is not forgotten by Allah, but is constantly under Allah's
of the Wood "to cause a piece of sky to fall on us, if thou art truthful." Such a
eyes—under His loving care and protection. And he must glorify Allah's name, as
challenge, in some form or other, is addressed to all Prophets of Allah. It is mere
he is a standard-bearer of Allah's Truth.
defiance. It has no meaning. If a piece of the sky were to fall on them, it would not
convince them, for they would only say: "These are only clouds gathered in heaps." 5082 The translators and Commentators nearly all understand taqumu in the
They do not wish to believe. Otherwise there are ample Signs and Evidences of sense of rising up from sleep. But the rendering I have given is consistent with
Allah's Plan in Creation and in man's own heart. Qur'anic usage. In 26:218, we have the same two words hina taqumu, meaning
"standing forth (in prayer)". In 57:25, we have ti yaqumu al nas bil al qist, which
45. So leave them alone until they encounter that Day of obviously means "that men may stand forth in J ustice," i.e., do all their business
theirs, wherein they shall (perforce) swoon (with injustice. In 78:38, we have yaqumu used for the angels standing forth in ranks.
terror),-(5079) On my rendering the meaning will be: 'celebrate Allah's praises when you stand
forth in prayer, or at all times when you go about your business; but also for part
5079 That is, the Day of Judgement. Cf. 39:68, and n. 4343. of the night and at early dawn when worldly life is at a standstill.'
46. The Day when their plotting will avail them nothing 49. And for part of the night(5083) also praise thou
and no help shall be given them. Him,- and at the retreat(5084) of the stars!
47. And verily, for those who do wrong, there is another 5083 It is not necessary to understand this for any particular canonical prayers. It
punishment besides this:(5080) But most of them is good to spend a part of the night in prayer and praise: Cf. 73:6. And the Dawn
is a daily recurring miracle of nature, full of spiritual influences and "testimony":
understand not. Cf. 17:78-79.
5080 The final Judgement is for all. But in addition, wrongdoers have to fear a 5084 Idbar al nujum: the retreat of the stars: the glorious hour of early dawn. In
retribution or punishment in this very life, an open punishment through external 113:1, we seek Allah's protection as "Lord of the Dawn".
events or, at least the bitter pangs of conscience within.
53. Al Najm (The Star)

In the name of Allah, Most selfish desire to impress his own personality. None of these charges were true. On
the contrary he had direct inspiration from Allah.
3. Nor does he say (aught) of (his own) Desire.
1. By the Star(5085) when it goes down,- 4. It is no less than inspiration sent down to him:
5085 Najm is interpreted in various ways. As most commonly accepted, it means 5. He was taught by one(5087) Mighty in Power,
either a Star genetically, or the close cluster of seven stars known as the Pleiades in
the Constellation Taurus, which the sun enters about the 21st of April every year. 5087 This is referred by the Commentators to the angel Gabriel, through whom
In mid-April, or a little later, the beautiful cluster would set just after the sun, after the inspiration came. Cf. 81:20.
having gradually ascended the sky in the winter months. In late May, or a little
later, it would rise just before the sun. In its western aspects, it might be 6. Endued with Wisdom: for he appeared (in stately
considered a spring constellation. To open-air nations (including the Arabs) whose
climate usually presents starry skies, this is an object of great interest, and many
form);
folklore tales gather round it. When so glorious a cluster is content to bow down
in the horizon and merge its light in the greater light created by Allah (see the last 7. While he was in the highest part(5088) of the horizon:
three lines of C. 228), it becomes a symbol of humility in beauty and power before
the Most High, Whose revelation discloses the summit of beauty, power and 5088 Gabriel appeared in stately form, perhaps towering above the Mountain of
wisdom. Hawa in the text may mean either "goes down (or sets)" or "rises". Light (see C. 31). Istawa in verse 6, translated "appeared", means literally
Whichever meaning we take, it makes no difference to the symbolic interpretation "mounted" or "ascended", or "set himself to execute a design": seen. 1386 to 10:3.
given above.
8. Then he approached and came closer,
2. Your Companion is neither(5086) astray nor being
misled. 9. And was at a distance of but two bow-lengths(5089)
or (even) nearer;
5086 'Your Companion" is the Prophet Muhammad, who had lived among the
Quraysh all his life. He is defended from three kinds of charges that the 5089 Two bow-shots (counting 100 to 150 yards to a bow-shot) would be a clearly
Unbelievers brought against him: (1) that he was going astray, either through visible distance. (R).
defect of intelligence or through carelessness; (2) that he was being misled or
deceived by evil spirits; and (3) that he spoke out of a whim or impulse, or from a
376
5097 Cf. 7:71; 12:40 , n. 1693. The divine names which they give to stocks and
10.So did (Allah) convey(5090) the inspiration to His stones, or to heroes living or dead, or even to prophets and men of God, are but
Servant- (conveyed) what He (meant) to convey. the creatures of their own fancy. Whatever they were, they were not gods.
5090 Gabriel would be just a messenger, to do no more than convey Allah's 5098 Cf. 6:116. Conjecture is a dangerous thing in speaking of divine things. It
Message to Allah's Messenger. follows lines which reflect the lusts of men's own hearts. Why not follow the divine
guidance which comes through the prophets of Allah?
11. The (Prophet´s) (mind and) heart in no way
falsified(5091) that which he saw. 24. Nay, shall man have (just) anything he hankers
after?(5099)
5091 "Heart" in Arabic includes the faculty of intelligence as well as the faculty of
feeling. The impression conveyed was pure truth; there was no illusion in it. 5099 The unpurified desires of men's hearts often lead to destruction, for they are
dictated by 'Evil. The true source of guidance and light is Allah, just as He is also
12.Will ye then dispute with him concerning what he the goal to which all persons and things-all existence-re turns.
saw?
25.But it is to Allah that the End and the Beginning (of
13. For indeed he saw him at a second descent,(5092) all things) belong.
5092 The first occasion when Gabriel appeared in a visible form was at the
Mountain of Light , when he brought his first revelation beginning with Iqra': see
26. How many-so-ever be the angels in the
C. 29-35. The second was at the Prophet's Mi'raj or Ascension: see Introduction heavens,(5100) their intercession will avail nothing
to S. 17, paras. 2-4. These were the only two occasions when Gabriel appeared in except after Allah has given(5101) leave for whom He
visible form. (R). pleases and that he is acceptable to Him.
14.Near the Lote-tree(5093) beyond which none may 5100 We are apt to imagine the angelic host of heaven as beings of immense
power. But their power is all derived from Allah. Men, when they attain to the
pass: highest spiritual dignities, may have even more power and position than angels in
the sight of Allah, as is typified by angels bidden to bow down to Adam: 2:34. The
5093 For the Lote-tree in its literal meaning, see n. 3814 to 34:16. The wild Lote
Quraysh superstition about angels being intermediaries and intercessors for man
is thorny; under cultivation it yields good fruit and shade, and is symbolic of
with Allah is condemned.
heavenly bliss, as here and in 56:28.
5101 Cf. 20:109 and 21:28 . No one can intercede except with the permission of
15. Near it is the Garden of Abode.(5094) Allah, and that permission will only be given for one who is acceptable to Allah.
For a possible different shade of meaning, see n. 2634 to 20:109.
5094 The " Garden of Abode " (Jannat al-Ma'wa) lies close to the Lote-tree and, in
the opinion of some authorities, is so called because the souls of believers will find 27.Those who believe not in the Hereafter, name the
their abode therein. [Eds.].
angels with female names.(5102)
16.Behold, the Lote-tree was shrouded (in mystery 5102 Cf. 53:21 above, and n. 5096. The Pagan Quraysh had no firm belief in the
unspeakable!) Hereafter. Their prayers for intercession to angels and deities was on account of
their worldly affairs.
17. (His) sight never swerved, nor did it go wrong!
28.But they have no knowledge therein. They follow
18.For truly did he see, of the Signs of his Lord, the nothing but conjecture; and conjecture(5103) avails
Greatest! nothing against Truth.
5103 Cf. 53:23 above, and n. 5098.
19. Have ye seen(5095) Lat. and Úzza,
5095 From the heights of divine Glory, we come back again to this sorry earth, 29.Therefore shun those who turn away from Our
with its base idolatries. We are asked to "look at this picture, and at that!" The Message and desire nothing but the life of this world.
three principal idols of Pagan Arab Idolatry were the goddesses Lat, 'Uzza, and
Manat, Opinions differ as to their exact forms: one version is that Lat was in 30.That is as far as(5104) knowledge will reach them.
human shape, 'Uzza had its origin in a sacred tree, and Manat in a white stone.
(R). Verily thy Lord knoweth best those who stray from His
Path, and He knoweth best those who receive
20. And another, the third (goddess), Manat? guidance.
5104 Men with a materialist turn of mind, whose desires are bounded by sex and
21.What! For you(5096) the male sex, and for Him, the material things, will not go beyond those things. Their knowledge will be limited to
female? the narrow circle in which their thoughts move. The spiritual world is beyond their
ken. While persons with a spiritual outlook, even though they may fail again and
5096 To show Allah in human shape, or imagine sons or daughters of Allah, as if again in attaining their full ideals, are on the right Path. They are willing to receive
Allah were flesh, was in any case a derogation from the supreme glory of Allah, guidance and Allah's Grace will find them out and help them.
high above all creatures, even if the human shapes were invested with great beauty
and majesty as in the Greek Pantheon. But when we consider in what low opinion
Pagan Arabia held the female sex, it was particularly degrading to show Allah, or
31. Yea, to Allah belongs all that is in the heavens and on
so-called daughters of Allah, in female shapes. Cf. 16:57 -59, and n. 2082; also earth: so that He rewards those who do(5105) evil,
52:39, and n. 5073. according to their deeds, and He rewards those who
do good, with what is best.
22. Behold, such would be indeed a division most unfair! 5105 All deeds have their consequences, good or ill. But this is not an iron law, as
the Determinists in philosophy, or the preachers of bare Karma, would have us
23. These are nothing but names which ye have devised,- believe. Allah does not sit apart. He governs the world. And Mercy as well as
(5097) ye and your fathers,- for which Allah has sent Justice are His attributes. In His Justice every deed or word or thought of evil has
down no authority (whatever). They follow nothing its consequence for the doer or speaker or thinker. But there is always in this life
room for repentance and amendment. As soon as this is forthcoming, Allah's
but(5098) conjecture and what their own souls Mercy comes into action. It can blot out our evil, and the "reward" which it gives is
desire!- Even though there has already come to them nearly always greater than our merits.
Guidance from their Lord!
32. Those who avoid great sins and shameful deeds, only
(falling into) small faults,- verily thy Lord is
377
ample(5106) in forgiveness. He knows you well when 43. That it is He Who granteth Laughter and Tears;
He brings you out of the earth, And when ye are
hidden in your mothers´ wombs. Therefore justify not 44. That it is He Who granteth Death and Life;
yourselves:(5107) He knows best who it is that
guards against evil. 45. That He did create in pairs,- male and female,(5116)
5106 Allah's attributes of Mercy and Forgiveness are unlimited. They come into 5116 The seventh aphorism relates to the mystery of sex: all things are created in
action without our asking, but on our bringing our will as offerings to Him. Our pairs: each sex performs its proper function, and yet its wonderful working is part
asking or prayer helps us to bring our minds and wills as offering to Him. That is of the creative process of Allah: the living seed fructifies, but contains within itself
necessary to frame our own psychological preparedness. It informs Allah of all the factors disclosed in its later development and life.
nothing for He knows all.
5107 As Allah knows our inmost being, it is absurd for us to justify ourselves 46. From a seed when lodged (in its place);
either by pretending that we are better than we are or by finding excuses for our
conduct. We must offer ourselves unreservedly such as we are: it is His Mercy 47. That He hath promised a Second Creation (Raising of
and Grace that will cleanse us. If we try, out of love for Him, to guard against evil,
the Dead);(5117)
our striving is all that He asks for.
5117 No less wonderful is the promise He has made about the raising of the dead,
33. Seest thou one(5108) who turns back, and a new life in the Hereafter, and this is the subject of the eighth aphorism.
5108 The particular reference in this passage, according to Baydawi is to Al Walid

ibn al Mughirah, who bargained with a Quraysh Pagan for a certain sum if the
48. That it is He Who giveth wealth and
latter would take upon himself the sins of Al Walid. He paid a part of the sum but satisfaction;(5118)
withheld the rest. The general application that concerns us is threefold: (1) if we 5118 Wealth and material gain are sought by most men, in the hope that they will
accept Islam, we must accept it whole-heartedly and not look back to Pagan be a source of enjoyment and satisfaction. But this hope is not always fulfilled.
superstitions; (2) we cannot play fast and loose with our promises and (3) no man There is a psychical and spiritual side to it. But both the material and the spiritual
can bargain about spiritual matters for he cannot see what his end will be unless he side depend upon the working of Allah's Plan. This is referred to in the ninth
follows the law of Allah, which is the law of righteousness. aphorism.
34. Gives a little, then hardens (his heart)? 49. That He is the Lord of Sirius (the Mighty Star);(5119)
35.What! Has he knowledge of the Unseen so that he 5119 The tenth aphorism refers to a mighty phenomenon of nature, the
magnificent star Sirius, which is such a prominent object in the skies, in the early
can see?(5109)
part of the solar year, say, from January to April. It is the brightest star in the
5109 'So that he can see what will happen in the Hereafter': for no bargains can be firmament, and its bluish light causes wonder and terror in Pagan minds. The
struck about matters unknown. Pagan Arabs worshipped it as a divinity. But Allah is the Lord, Creator and
Cherisher, of the most magnificent part of Creation, and worship is due to Him
alone.
36. Nay, is he not acquainted with what is in the
books(5110) of Moses- 50.And that it is He Who destroyed the (powerful)
5110 Books of Moses: apparendy not the Pentateuch, in the Tawrah, but some ancient Ád (people),(5120)
other book or books now lost. For example, the Book of the Wars of Jehovah is
referred to in the Old Testament (Num. 21:14 ) but is now lost. The present 5120 The eleventh and last aphorism refers to the punishment of the most
Pentateuch has no clear message at all of a Life to come. powerful ancient peoples for their sins. For the 'Ad people, see n. 1040 to 7:65,
and for Thamud, see n. 1043 to 7:73. They were strong; and they were talented:
but their strength and their talents did not save them from being destroyed for
37. And of Abraham(5111) who fulfilled his
their sins. The same may be said about the earlier generation of Noah, who were
engagements?-(5112) destroyed in the Flood: they "rejected Our Signs: they were indeed a blind people"
(7:64); see also n. 1039 to 7:59; and 11:25-49. Ancient 'Ad (people): some
5111 No original Book of Abraham is now extant. But a book called "The
Commentators construe, First ‘Ad people, distinguishing them from the later 'Ad
Testament of Abraham" has come down to us which seems to be a Greek
people, a remnant that had their day and passed away.
translation of a Hebrew original. See n. 6094 to 87:19, where the Books of Moses
and Abraham are again mentioned together.
51. And the Thamud nor gave them a lease of perpetual
5112 One of the titles of Abraham is Hanif, the True in Faith: Cf. 16:120, 123. life.
38.Namely, that no bearer(5113) of burdens can bear 52. And before them, the people of Noah, for that they
the burden of another; were (all) most unjust and most insolent
5113 Here follows a series of eleven aphorisms of ancient wisdom apparently transgressors,
incorporated in current Semitic folklore. The first is that a man's spiritual
burden—die responsibility for his sin—must be borne by himself and not by 53.And He destroyed the Overthrown Cities(5121) (of
another: Cf. 6:164; 17:15 ; 35:18; 39:7. There can be no vicarious atonement. Sodom and Gomorrah).
39. That man can have nothing but what he strives for; 5121 Verses 53-60 may be construed as a commentary on the aphorisms. The
story of the Overthrown Cities, to which Lot was sent for a warning, will be found
in 11:74-83 and the notes thereon. This story may well be treated as separate from
40. That (the fruit of) his striving(5114) will soon come the aphorisms as it refers to events that happened in the later life of Abraham.
in sight:
5114 The second and third aphorisms are that man must strive, or he will gain 54. So that (ruins unknown) have covered them up.
nothing; and that if he strives, the result must soon appear in sight and he will find
his reward in full measure. 55.Then which of the gifts(5122) of thy Lord, (O man,)
wilt thou dispute about?
41. Then will he be rewarded with a reward complete;
5122 With a slight modification this forms the refrain of the next Surah but one,
the highly poetical Surah of Al Rahman. In S. 54:15, 17 etc., there is a similar
42. That to thy Lord is the final Goal;(5115) refrain in different words. Every gift and benefit you have is from Allah, and to
5115 The fourth, fifth, and sixth aphorisms are that all things return to Allah; that save you from the just punishment of your sins, Allah at all times sends revelations
all our hope should be in Him and we should fear none but Him; and that He and Messengers to warn you. Why not accept Allah's Grace instead of disputing
alone can give Life and Death. about it?
378
56. This is a Warner,(5123) of the (series of) Warners of 60. And will ye laugh(5125) and not weep,-
old! 5125 The higher issues of Life and the Hereafter are serious, and therefore all
5123 The Prophet before Quraysh (and before us) continues the line of that we do in this life is serious and important. We must shun inanities and
messengers of Allah who have come to teach mankind and lead men into unity frivolities. It is no laughing time. If we only realised our own shortcomings, we
and righteousness. Shall we not listen to his voice? Every day that passes, the should weep, with our good angels who weep for us. But weeping by itself will not
Judgement approaches nearer and nearer. But Allah alone can say at what precise help. We must try and understand Allah and adore Him. Thus shall we be able to
hour it will come to any of us. It is certain, and yet it is a mystery, which Allah understand ourselves and our fellow-men.
alone can lay bare.
61. Wasting your time in vanities?
57. The (Judgment) ever approaching draws nigh:
62. But fall ye down in prostration to Allah, and adore
58. No (soul) but Allah can lay it bare. (Him)!(5126)
5126 And so we are invited to prostrate ourselves and adore Him. For this is the
59. Do ye then wonder(5124) at this recital? true end of Revelation and the true attitude when we understand the world,
5124 Mere wondering will not do, even if it is the wonder of admiration. Each Nature, History and the working of Allah's Plan.
soul must strive and act, and Allah's Mercy will take it under its wings.
54. Al Qamar (The Moon)

In the name of Allah, Most 5. Mature wisdom;- but (the preaching of) Warners
Gracious, Most Merciful. profits them not.
6. Therefore, (O Prophet)(5132) turn away from them.

The Day that the Caller(5133) will call (them) to a
1. The Hour (of Judgment)(5127) is nigh, and the moon
terrible affair,
is cleft asunder.(5128)
5132 For a time godlessness seems to triumph, but the triumph is short-lived. And
5127 See paragraph 2 of the Introduction to S. 53. The idea of the judgement in any case there is the great Reckoning of the Day of Judgement.
being nigh at the beginning of this Surah connects it with the same idea at the end
of the last Surah (verse 57), though the actual words used in the two cases are 5133 The angel whose voice will call at the Resurrection and direct all souls. Cf.
different. 20:108-111.
5128 Three explanations are given in the Mufradat, and perhaps all three apply
here: (1) that the moon once appeared cleft asunder in the valley of Makkah
7. They will come forth,- their eyes humbled - from
within sight of the Prophet, his Companions, and some Unbelievers; (2) that the (their) graves, (torpid)(5134) like locusts scattered
prophetic past tense indicates the future, the cleaving asunder of the moon being a abroad,
Sign of the Judgement approaching; and (3) that the phrase is metaphorical,
meaning that the matter has become clear as the moon. That the first was noticed 5134 At one stage in the invasion of locust swarms, the locusts are torpid and are
by contemporaries, including Unbelievers, is clear from verse 2. The second is an scattered abroad all over the ground. I have seen them on railway tracks in ' Iraq ,
incident of the disruption of the solar system at the New Creation: Cf. 75:8-9. And crushed to death in hundreds by passing trains. The simile is apt for the stunned
the third might well be implied as in eastern allegory, based on the other two. beings who will rise up in swarms from their graves and say, 'Ah! woe unto us! who
had raised us up?" (36:52).
2. But if they see a Sign, they turn away, and say, "This
is (but) transient magic."(5129)
8. Hastening, with eyes transfixed, towards the Caller!-
"Hard is this Day!", the Unbelievers will say.
5129 Mustamirr: transient, or powerful: either meaning will apply. The
Unbelievers acknowledge the unusual appearance, but call it magic. They do not
therefore profit by the spiritual lesson.
9. Before them the People of Noah rejected (their
messenger): they rejected Our servant,(5135) and
3. They reject (the warning) and follow their (own) lusts said, "Here is one possessed!", and he was driven out.
but every matter has(5130) its appointed time. 5135 The story of Noah and the Flood is frequently referred to in the Qur'an.
The passage which best illustrates this passage will be found in 11:25 -48. Note in
5130 The prevalence of sin and the persecution of truth may have its day, but it that passage how they first insult and abuse him arrogantly; how he humbly argues
must end at last. with them; how they laugh him to scorn, as much as to say that he was a madman
possessed of some evil spirit; and how the Flood comes and he is saved in the
4. There have already come to them Recitals Ark, and the wicked are doomed to destruction.
wherein(5131) there is (enough) to check (them),
10. Then he called on his Lord: "I am one overcome: do
5131 The stories of the sins of past generations having been visited with exemplary
punishments were already in their possession, and should, if they had been wise,
Thou then help (me)!"(5136)
have opened their eyes and checked them in their mad career of sin. Five of these 5136 He did not call down punishment. He merely asked for help in his mission,
stories are again referred to later in this Surah by way of illustration. as he felt himself overpowered by brute force and cast out, which prevented the
fulfilment of his mission. But the wicked generation were past all repentance, and
they were wiped out.
379
11.So We opened the gates of heaven, with water 22. But We have indeed made the Qurán easy to
pouring forth. understand and remember: then is there any that will
receive admonition?
12. AndWe caused the earth to gush forth with springs,
so the waters met (and rose)(5137) to the extent 23. The Thamud (also) rejected (their) Warners.
decreed.
24. For they said: "What!(5146) a man! a Solitary one
5137 The torrents of rain from above combined with the gush of waters from
underground springs, and caused a huge Flood which inundated the country (Cf. from among ourselves! shall we follow such a
11:40 and 23:27 ). one?(5147) Truly should we then be straying in mind,
and mad!
13.But We bore him on an (Ark) made of broad planks
5146 The psychology of Thamud is more searchingly analysed here than in 41:17,
and caulked(5138) with palm- fibre: to show up the contrast between shallow men's ideas about Revelation, and the
real sanity, humanism, social value, and truth of Revelation. To them the
5138 Dusur, plural of disar, which means the palm fibre with which boats are
Revelation was brought by Salih.
caulked: from dasara, to ram in, to spear. A derived meaning is "nails", (which are
driven into planks): this latter meaning also applies, and is preferred by translators 5147 Because the Preacher is one among so many, and different from them,
not familiar with the construction of simple boats. although brought up among themselves , it is made a cause of reproach against
him, when it should have been an index leading to a searching of their hearts and
14. She floats under our eyes (and care): a an examination of their ways.
recompense(5139) to one who had been rejected
(with scorn)! 25."Is it that the Message is sent to him, of all people
amongst us? Nay, he is a liar, an insolent one!"(5148)
5139 As usual, Allah's Mercy in saving His faithful servants takes precedence of
His Wrath and Penalty. And He helps and rewards those whom the world rejects 5148 Pure abuse, as a contrast to Salih's expostulation! See 26:141-158, and notes.
and despises!
26.Ah! they will know on the morrow, which is the liar,
15. And We have left this as a Sign(5140) (for all time): the insolent one!
then is there any that will receive admonition?(5141)
5140 Cf. 29:15, where the Ark (with the salvation it brought to the righteous) is
27. For We will send the she-camel(5149) by way of trial
mentioned as a Sign for all Peoples. So also in 25:37 and 26:121, it is a Sign for for them. So watch them, (O Salih), and possess
men. Similarly the saving of Lot , with the destruction of the wicked Cities of the thyself in patience!
Plain, is mentioned as a Sign left for those who would understand: 29:35 and
51:37. 5149 See n. 1044 to 7:73, for the she-camel as a trial or test among selfish people
who tried to monopolise water and pasture as against the poor.
5141 A refrain that occurs six times in this Surah: see Introduction.
28. And tell them that the water is to be divided between
16.But how (terrible) was(5142) My Penalty and My them:(5150) Each one´s right to drink being brought
Warning? forward (by suitable turns).
5142 While the Mercy of Allah is always prominently mentioned, we must not 5150 See 26:155-156. All were to have water in due turn. It was to be no one's
forget or minimise the existence of Evil, and the terrible Penalty it incurs if the monopoly. And certainly the gates were not to be shut against the poor or their
Grace of Allah and His Warning are deliberately rejected. cattle.
17. And We have indeed made the Qurán easy(5143) to 29.But they called to their companion, and he took a
understand and remember: then is there any that will sword in hand, and hamstrung (her).
receive admonition?
5143 While the Qur'an sums up the highest philosophy of the inner life, its simple
30. Ah! how (terrible) was My Penalty and My Warning!
directions for conduct are plain and easy to understand and act upon. Is this not
in itself a part of the Grace of Allah? And what excuse is there for anyone to fail in 31. For We sent against them(5151) a single Mighty
receiving admonition? Blast, and they became like the dry stubble used by
one who pens cattle.(5152)
18. The Ád (people) (too) rejected (Truth): then how
terrible was My Penalty and My Warning? 5151 See n. 1047 to 7:78, and Cf. the same phrase "single Blast" used for the signal
for the Resurrection in 36:53. In the case of Thamud, the destruction seems to
have been by a severe earthquake accompanied with a terrible rumbling noise.
19. For We sent against them(5144) a furious wind, on a
Day of violent Disaster, 5152 They became like dry sticks such as are used by herdsmen in making pens
or enclosures for their cattle.
5144 Cf. 41:16. How graphic is the description of the tornado that uprooted them!
It must indeed be a dreadful tornado that plucks up the palm trees by their tap- 32. And We have indeed made the Qurán easy to
roots. The "Day" is an indefinite period of time. The wind that destroyed the 'Ad
people lasted seven nights and eight days: 69:7. understand and remember: then is there any that will
receive admonition?
20. Plucking out men as if they were roots of palm-trees
torn up (from the ground).
33. The people of Lut(5153) rejected (his) warning.
5153 The story of Lot (Lut) and the Cities of the Plain has been
21.Yea, how (terrible) was My Penalty and My frequently referred to. See 11:74-83.
Warning!(5145)
5145 Repeated from verse 18 to heighten the description of the sin, the penalty,
34. We sent against them a violent Tornado with
and the criminal negligence of the sinners in refusing the warnings on account of showers of stones,(5154) (which destroyed them),
their self-complacent confidence in their own strength and stability! It is repeated except Lut´s household: them We delivered by early
again as a secondary refrain in 54:30 and (with slight modification) in 54:37 and Dawn,-
39.
5154 Hasib: a violent tornado bringing a shower of stones. The word occurs here;
in 17:68 (without reference to any particular place); in 29:40 (where it seems to
380
refer to Lot 's Cities, see n. 3462); and in 67:17 (where again there is no reference 5160 The calculations of unjust men—on their science, their resources, their
to a particular place). In Lot 's Cities the shower was of brimstone: see 11:82. numbers, etc.—will in many cases be falsified even in this world, as stated in the
last two verses, but their real Punishment will come with Judgement, i.e., when
35.As a Grace from Us: thus do We reward those who they find their real place in the spiritual world at the restoration of true values. It
will then be a most grievous and bitter experience for them, throwing into the
give thanks.(5155) shade any calamities they may suffer in this life.
5155 "Giving thanks" to Allah in Quranic phrase is to obey Allah's Law, to do His
Will, to practise righteousness, to use all gifts in His service. 47. Truly
those in sin are the ones straying in mind, and
mad.(5161)
36.And (Lut) did warn them(5156) of Our Punishment,
5161 Cf. 54:24 above. Note how the tables are turned in the argument by the
but they disputed about the Warning. repetition. The unjust think that the godly are wandering in mind and mad. They
5156 Cf. 11:78-79. will find that it is really they who were wandering in mind, and mad, even when
they were in the plenitude of their power and in the enjoyment of all the good
things of this life. These minor echoes heighten the effect of the major refrain
37. And they even sought to snatch away his mentioned in the Introduction.
guests(5157) from him, but We blinded their eyes.
(They heard:) "Now taste ye My Wrath and My 48. The Day they will be dragged through the Fire on
Warning." their faces,(5162) (they will hear:) "Taste ye the
5157 Lot had been preaching to them some time against their iniquities. The crisis touch of Hell!"
of their fate came when the two angels came to Lot in the guise of handsome
5162 On their faces: the Face is the symbol of Personality. Their whole
young men. The men of the whole City came in an uproar, assaulted his house,
Personality will be subverted and degraded—in the midst of the Fire of Suffering.
and tried to snatch away the two handsome men. Lot tried to prevent them, but
was powerless. Darkness fell on their eyes, as the first stage in their punishment,
and before next morning the wicked cities were buried under a shower of 49.Verily, all things have We created in proportion and
brimstone. Lot and his believing household were saved. measure.(5163)
5163 Allah's Creation is not haphazard. Everything goes by law, proportion, and
38.Early on the morrow an abiding Punishment seized
measure. Everything has its appointed time, place, and occasion, as also its
them: definite limitation. Nothing happens but according to His Plan, and every deed,
word, and thought of man has its fullest consequences, except insofar as the Grace
39. "So taste ye My Wrath and My Warning." and Mercy of Allah intervenes, and that is according to law and plan. (Cf. 2:117).
40. And We have indeed made the Qurán easy to 50.And Our Command is but a single (Act),-(5164) like
understand and remember: then is there any that will the twinkling of an eye.
receive admonition? 5164 While in the life of created things there is "proportion and measure", and a
lag of time or distance or circumstance, in Allah's Command, the Design, the
41. To the People(5158) of Pharaoh, too, aforetime, Word, the Execution, and the Consequences are but a single Act. The simile
came Warners (from Allah.. given is that of the twinkling of an eye, which is the shortest time that a simple man
can think of: the cause which occasions the twinkling, the movement of the
5158 The Egyptian people of old are the last people mentioned in this Surah as muscles connected with it, the closing of the eyelids, and their reopening, are all
an example of iniquity meeting with punishment. And the moral is driven home to almost like a simultaneous act. By way of contrast take an illustration like that of a
the Pagan Quraysh, to warn them of their fate if they persisted in their evil lives. man writing a book. He must form the design in his mind; he must prepare
The Egyptians had many Signs given them. They were gifted people and had himself by research, collection of knowledge, or of personal experience: he must
made much progress in the sciences and the arts. They could have learnt from use or acquire the art of writing; he must collect the material for writing, viz.,
history that when the highest virtues disappear, the nation must fall. Moses was paper, ink, pen, etc., and this will connect with a chain of manufacturing processes
brought up among them and commissioned to give Allah's Message to them. But in which he is dependent upon other people's work and experience; then his book
they were arrogant; they were unjust to Allah's creatures; they followed debasing may have to be printed or lithographed or bound, and sold, or taken to a library,
forms of worship; they mocked at Truth; and were at last punished with or presented to a friend, which will bring into play numerous other chains of
destruction in the Red Sea for their arrogant leaders and army. See 10:75-90 for a processes, and dependence upon other people's work or skill; arid the lag of
narrative. Time, Space, and Circumstance will occur at numerous stages. In Allah's
Command, the word "Be" (kun) includes everything, without the intervention, of
42. The (people) rejected all Our Signs; but We seized or dependence upon any other being or thing whatever. And this is also another
phase of the philosophy of Unity.
them with such Penalty (as comes) from One Exalted
in Power, able to carry out His Will.
51. And (oft) in the past, have We destroyed
43. Are your Unbelievers, (O Quraish), better than gangs(5165) like unto you: then is there any that will
receive admonition?(5166)
they?(5159) Or have ye an immunity in the Sacred
Books? 5165 Ashya 'akum: 'gangs or parties or collection of men like you'—addressed to
wicked men who arrogantly rely upon their own strength or combination, neither
5159 If the Egyptians with all their power and science were unable to resist the of which can stand for a moment against the Will of Allah.
punishment of their sins, the Pagan Quraysh are asked: how will you fare when
you come to a trial of strength against Allah's Truth? You are not specially 5166 The cases of Pharaoh's men of old and the Pagan Quraysh are considered as
favoured so as to be immune from Allah's Law. And if you rely on your numbers, parallel, and an appeal is addressed to the latter from the experience of the
they will be a broken reed when the trial comes, as indeed happened at the Battle former: 'will ye not learn and repent?'
of Badr.
52.All that they do is noted in (their) Books (of
44.Or do they say: "We acting together can defend Deeds):(5167)
ourselves"?
5167 The point is that nothing which men do is lost—good or evil. Everything
gives rise to an inevitable chain of consequences, from which a release is only
45.Soon will their multitude be put to flight, and they obtained by the intervention of Allah's Grace acting on an act, a striving of the
will show their backs. human will to repent and turn to Allah. (R).
46.Nay, the Hour (of Judgment) is the time promised 53. Every matter, small and great, is on record.
them (for their full recompense):(5160) And that Hour
will be most grievous and most bitter. 54.As to the Righteous, they will be in the midst of
Gardens and Rivers,(5168)
381
5168 The record, in the case of those who dishonoured and violated Truth, will of view. The next higher understanding of spiritual truth is through our intellect
lead to their undoing; but in the case of those who honoured the Truth and and social satisfaction. This is best symbolised by the Assembly of Truth—the
adopted it so as to shine in their righteous lives, the result is expressed by four gathering in which we sit with our fellows and enjoy the realisation of Truth and
metaphors, in an ascending degree of sublimity: (1) they will be in the midst of the dissipation of falsehoods and half-truths.
Gardens where rivers flow; (2) they will be in an Assembly of Truth; (3) in the
Presence of Allah; (4) Whose sovereignty is omnipotent. " Gardens " with Rivers 5170 But there is a higher conception still, something so intensely spiritual that it
(flowing beneath): this has been explained more than once already: Cf. n. 4668 to can only be expressed by reference to the Presence of Allah. (R).
43:70. The Garden suggests all the Bliss we can imagine through our senses. (R).
5171 Muqtadir, which is translated Omnipotent, implies something more: the
eighth-declension form denotes not only complete mastery, but the further idea
55. In an Assembly of Truth,(5169) in the Presence that the mastery arises form Allah's own nature, and depends on nothing else
of(5170) a Sovereign Omnipotent.(5171) whatever. (R).
5169 While we possess our bodily senses, the best conceptions we can form are
through our sense-perceptions, and the Garden is a good symbol from that point
55. Al Rahman (The Most Gracious)

In the name of Allah, Most 8. In order that ye may not transgress (due) balance.
Gracious, Most Merciful. 9. So establish weight with justice(5178) and fall not
short in the balance.
1. (Allah) Most Gracious! 5178 To be taken both literally and figuratively. A man should be honest and
straight in every daily matter, such as weighing out things which he is selling: and
he should be straight, just and honest, in all the highest dealings, not only with
2. It is He Who has(5172) taught the Qurán. other people, but with himself and in his obedience to Allah's Law. Not many do
5172 The Revelation comes from Allah Most Gracious, and it is one of the either the one or the other when they have an opportunity of deceit. Justice is the
greatest Signs of His grace and favour. He is the source of all Light, and His light central virtue, and the avoidance of both excess and defect in conduct keeps the
is diffused throughout the universe. human world balanced just as the heavenly world is kept balanced by
mathematical order.
3. He has created man: 10. It is He Who has spread out the earth(5179) for (His)
4. He has taught him speech(5173) (and intelligence). creatures:
5179 How can Allah's favours be counted? Look at the earth alone. Life and the
5173 Bayan: intelligent speech: power of expression: capacity to understand
conditions here are mutually balanced for Allah's creatures. The vegetable world
clearly the relation of things and to explain them. Allah has given this to man, and
produces fruit of various kinds and corn or grain of various kinds for human food.
besides this revelation in man's own heart, has aided him with revelation in nature
The grain harvest yields with it fodder for animals in the shape of leaves and straw,
and revelation through prophets and messengers.
as well as food for men in the shape of grain. The plants not only supply food but
sweet-smelling herbs and flowers. Rayhan is the sweet basil, but is here used in the
5. The sun and the moon follow courses (exactly) generic sense, for agreeable produce in the vegetable world, to match the useful
computed;(5174) produce already mentioned.
5174 In the great astronomical universe there are exact mathematical laws, which
bear witness to Allah's Wisdom and also to His favours to His creatures; for we all
11. Therein is fruit and date-palms, producing spathes
profit by the heat and light, the seasons, and the numerous changes in the tides (enclosing dates);
and the atmosphere, on which the constitution of our globe and the maintenance
of life depend. 12. Also corn, with (its) leaves and stalk for fodder, and
sweet-smelling plants.
6. And the herbs(5175) and the trees - both (alike) bow
in adoration.(5176) 13. Then which of the favours(5180) of your Lord will ye
5175 Najm: may mean stars collectively, or herbs collectively; perhaps both deny?
meanings are implied. 5180 Both the pronoun "your" and the verb "will ye deny" are in the Arabic in the
5176 All nature adores Allah. Cf. 22:18 , and n. 2790; 13:15 ; and 16:48-49. Dual Number. The whole Surah is a symphony of Duality, which leads up to
Unity, as explained in the Introduction. All creation is in pairs: 51:49, and notes
5025-26; 36:36, n. 3981. Justice is the conciliation of two opposites to unity, the
7. And the Firmament has He raised high, and He has set settlement of the unending feud between Right and Wrong. The things and
up the Balance (of Justice),(5177) concepts mentioned in this Surah are in pairs: man and outer nature; sun and
moon; herbs and trees; heavens and earth; fruit and corn; human food and fodder
5177 The "balance of justice" in this verse is connected with "the Balance" in the for cattle; things nourishing and things sweet-smelling; and so on throughout the
next two verses, that men may act jusdy to each other and observe due balance in Surah. Then there is man and Jinn, for which see n. 5182 below. Will ye deny?
all their actions, following the golden mean and not transgressing due bounds in that is, fail to acknowledge either in word or thought or in your conduct. If you
anything. But the Balance is also connected figuratively with the heavens above in misuse Allah's gifts or ignore them, that is equivalent to ingratitude or denial or
three symbols: (1) Justice is a heavenly virtue; (2) the heavens themselves are refusal to profit by Allah's infinite Grace.
sustained by mathematical balance; and (3) the constellation Libra (the Balance) is
entered by the sun at the middle of the zodiacal year.
382
'Queen Mary II'-the biggest ship afloat in 2004-has a height, from the keel to the
14.He created man from sounding clay(5181) like unto top of the funnel of 236 feet. (Eds.)
pottery,
5181 See n. 1966 to 15:26. The creation of men and J inns is contrasted. Man was 25. Then which of the favours of your Lord will ye deny?
made of sounding clay, dry and brittle like pottery. The Jinn (see next note) was
made from a clear flame of fire. Yet each has capacities and possibilities which 26. All that is on earth will perish:
only Allah's Grace bestows on them. How can they deny Allah's favours?
27. But will abide (for ever) the Face of thy Lord,-(5189)
15. And He created Jinns(5182) from fire free of smoke: full of Majesty, Bounty and Honour.(5190)
5182 For the meaning of Jinn, see n. 929 to 6:100. They are spirits, and therefore 5189 The most magnificent works of man-such as they are-are but fleeting. Ships,
subtle like a flame of fire. Their being free from smoke implies that they are free Empires, the Wonders of Science and Art, the splendours of human glory or
from grossness, for smoke is the grosser accompaniment of fire. (R). intellect, will all pass away. The most magnificent objects in outer Nature-the
mountains and valleys, the sun and moon, the Constellation Orion and the star
16.Then which of the favours of your Lord will ye Sinus-will also pass away in their appointed time. But the only One that will
deny?(5183) endure forever is the "Face" of Allah. "Face" expresses Personality, Glory, Majesty,
Inner Being, Essence, Self-all the noble qualities which we associate with the
5183 Part of the idea of this refrain will be found in 16:71, 72; 40:81: and 53:55 Beautiful Names of Allah. See n. 114 to 2:112; also n. 1154 to 7:180, and n. 2322
(where see n. 5122). to 17:110.
5190 Ikram: two ideas are prominent in the word. (1) the idea of generosity, as
17.(He is) Lord of the two Easts(5184) and Lord of the
proceeding from the person whose attribute it is, and (2) the idea of honour, as
two Wests: given by others to the person whose attribute it is. Both these ideas are summed
up in "nobility". To make the meaning quite clear, I have employed in the
5184 The two Easts are the two extreme points where the sun rises during the
translation the two words "Bounty and Honour" for the single word Ikram. The
year, and includes all the points between. Similarly the two Wests include the two
same attributes recur in the last verse of this Surah. In the Fact of Allah's Eternity
extreme points of the sun's setting and all the points between. The Dual Number
is the Hope of our Future.
fits in with the general atmosphere of Duality in this Surah. Allah is Lord of every
region of the earth and sky, and He scatters His bounties everywhere. See also n.
4641 to 43:38, and n. 4034 to 37:5. 28. Then which of the favours of your Lord will ye deny?
18. Then which of the favours of your Lord will ye deny? 29.Of Him seeks (its need)(5191) every creature in the
heavens and on earth: every day in (new)
19.He has let free(5185) the two bodies of flowing Splendour(5192) doth He (shine)!
water, meeting together: 5191 Every single creature depends on Allah for its needs: of all of them the
5185 See 25:53 and nn. 3111-3112, where it is explained how the two bodies of Cherisher and Sustainer is Allah.Seek (its needs): does not necessarily mean 'seek
water, salt and sweet, meet together, yet keep separate, as if there was a barrier or them in words': what is meant is the dependence: the allusion is to the Source of
partition between them. This is also one of the favours of Allah. Sea water is a supply.
sanitating agent, while fresh water is sweet and palatable to drink. For the 5192 Sha'n: state, splendour; aim, work, business, momentous affair. Allah's is still
allegorical interpretation, see notes 2404-2405 to 18:60; also n. 5186 (end) below. the directing hand in all affairs. He does not sit apart, careless of mankind or of
any of His creatures. But His working shows new Splendour every day, every
20. Between them is a Barrier which they do not hour, every moment.
transgress:
30. Then which of the favours of your Lord will ye deny?
31.Soon shall We settle your affairs, O both ye
22. Out of them come Pearls and Coral:(5186) worlds!(5193)
5186 Pearls are produced by the oyster and coral by the polyp, a minute marine 5193 Thaqal: weight, something weighty, something weighed with something else.
creature which, working in millions, has by its secretions produced the reefs, The two thaqals are Jinns and men who are burdened with responsibility or, as
islands, and banks in and on both sides of the Red Sea and in other parts of the some commentators hold, with sin. They are both before Allah, and the affairs of
world. The pearl has a translucent lustre, usually white, but sometimes pink or both are conducted under His Command. If there are inequalities or apparent
black. Coral is usually opaque, red or pink, but often white, and is seen in disturbances of balance, that is only for a season. Allah gives to both good and evil
beautiful branching or cup-like shapes as visitors to Port Sudan will recall. Both men a chance in this period of probation; but this period will soon be over, and
are used as gems and stand here for gems generally. Mineral gems, such as agate Judgment will be established. To give you this chance, this probation, this warning,
and cornelian, are found in river-beds. Pearl oysters are also found in some rivers. is itself a favour, by which you should profit, and for which you should be grateful.
Taken allegorically, the two kinds of gems would denote the jewels of this life and (R).
the jewels of the spiritual world. The jewels of this world—like coral—are hard,
widely spread over the world, comparatively cheap, and less absorptive of the light
from above. The spiritual jewels—like pearls—are soft, rare, costly, and translucent,
absorbent of light and showing the more lustre the more they are in light. The
analogy can be carried further to the two seas—the two bodies of flowing water— 33.O ye assembly of Jinns(5194) and men! If it be ye
mentioned in verses 19-20 above. They are the two kinds of knowledge—human can pass beyond the zones of the heavens and the
and divine—referred to in the story of Moses and Khidr: see notes 2404-2405 to earth, pass ye! not without authority shall ye be able
18:60.
to pass!
23. Then which of the favours of your Lord will ye deny? 5194 Cf. 6:35 and 6:130, where the Jinns and men are addressed collectively.
That whole passage, 6:130-134, should be read as a commentary on this verse. 'If
24. And His are the Ships(5187) sailing smoothly you think that because you do things in secret, or because some of your sins do
not seem to meet their inevitable punishment or some of your good deeds seem
through the seas, lofty as mountains:(5188) to go unnoticed, do not be deceived. Judgement will soon come. You cannot
possibly escape out of the zones in which your lives have been cast, without
5187 The Ships-sailing ships and steamers, and by extension of the analogy,
authority from Allah. Be grateful to Allah for the chances He has given you'. "All
aeroplanes and airships majestically navigating the air-are made by man, but the
that hath been promised unto you will come to pass: nor can ye frustrate it in the
intelligence and science which made them possible are given by man's Creator;
least bit" (6:134).
and therefore the Ships also are the gifts of Allah.
5188 Lofty as mountains: both in respect of the high sails, or masts, and in respect 34. Then which of the favours(5195) of your Lord will ye
of the height to which the top of the ship towers above the surface of the sea. The deny?
383
5195 Note how gradually we have been led up in the Argument. 'The Signs of 5205 Here two Gardens are mentioned, and indeed four, counting the other two
Allah are all about you, in revelation, in your intelligence, and in nature around mentioned in 55:62-76. Opinions are divided about this, but the best opinion is
you. Your creation; the mystic light and heat typified by the sun in all directions; that the two mentioned in verses 46-61 are for the degree of those Nearest to
the cycle of waters in the physical earth and of Knowledge in the world of Allah (Muqarrabun), and those in verses 62-76 for the Companions of the Right
Intelligence; the help and cherishing care of Allah Himself-all these things should Hand: Why two for each ? The Duality is to express variety, and the whole
teach you the Truth and warn you about the Future, which is more particularly scheme of the Surah runs in twos. There will be no dullness of uniformity: as our
referred to in the remainder of the Surah. minds can conceive it now, there will be freshness in change, but it will be from
Bliss to Bliss, and there will be Unity. (R).
35. On you will be sent (O ye evil ones twain!)(5196) a
flame of fire (to burn) and a smoke (to choke):(5197) 47. Then which of the favours of your Lord will ye deny?-
no defence will ye have:
48. Containing all kinds (of trees and delights);-
5196 The Dual is with reference to the two worlds explained above in n. 5193.
5197 We now come to the terrors of the Judgement on the evil ones. 49. Then which of the favours of your Lord will ye deny?-
36. Then which of the favours(5198) of your Lord will ye 50. In them (each) will be two Springs flowing
deny? (free);(5206)
5198 Here and in some of the verses that follow, (verses 40, 42, and 45 below), 5206 Two Springs, for the same reasons as there will be two Gardens. See last
the refrain applies with an ironical meaning. It is as if it was said: 'You used to note.
laugh at Revelation, and at the warnings which were given for your own benefit in
order to draw you to repentance and Allah's Mercy; what do you find now? Is not 51.
51. Then which of the favours of your Lord will ye deny?-
all that was said to you true?' To reject Allah's Law is in itself to deny Allah's
Mercies. 52. In them will be Fruits of every kind, two and
two.(5207)
37. When the sky is rent asunder, and it becomes red like
ointment:(5199) 5207 The Duality of Fruits is for the same reason as the Duality of the Gardens.
See n. 5205.
5199 Melting away like grease or ointment. The red colour will be due to the
flames and the heat. The whole of the world as we know it now will dissolve. 53. Then which of the favours of your Lord will ye deny?
38. Then which of the favours of your Lord will ye deny? 54. They willrecline on Carpets, whose inner linings will
be of rich brocade: the Fruit of the Gardens will be
39. On that Day no question will be asked(5200) of man
near (and easy of reach).(5208)
or Jinn as to his sin.
5208 The toil and fatigue of this life will be over: Cf. 35:35 and n. 5654 to 69:23.
5200 This does not of course mean that they will not be called to account for their
sin. They will certainly be called to account for all their deeds: 15:92-93. The
meaning of this whole passage is that their personal responsibility will be enforced. 55. Then which of the favours of your Lord will ye deny?
But their own tongues and hands and feet will bear witness against them as to their
actions: 24:24. Every man will bear marks on his person, showing his classification 56. In them willbe (Maidens),(5209) chaste, restraining
in the Final Account: 7:48 . After these Marks are affixed, everyone's position and their glances,(5210) whom no man or Jinn before
status in the Final Account will be known to everyone. As to the Judge on the
Throne of Judgement, He will of course know all before Judgement is set up. But
them has touched;-
to give every chance to the accused, his record will be produced and shown to him 5209 See notes 4728-4729 to 44:54. (R).
(69:19,25; 18:49 ), and he will be given a chance to plead ( 7:53 ), but if a sinner,
he will be in confusion (28:66). 5210 Cf. 37:48 and n. 4064. Their purity is the feature chiefly symbolised.
40. Then which of the favours of your Lord will ye deny? 57. Then which of the favours of your Lord will ye deny?-
41. (For) the sinners will be known by their 58. Like unto Rubies and coral.(5211)
Marks:(5201) and they will be seized by their 5211 Delicate pink, with reference to their complexions and their beauty of form.
forelocks and their feet. The gems also indicate their worth and dignity (Cf. nn. 4064-4065).
5201 By their Marks: see last note.
60. Is there any Reward for Good - other than
43. This is the Hell which the Sinners deny:(5202) Good?(5212)
5202 It will then become too real to them. 'Oh! that this too, too solid flesh would 5212 This is the summing up of all the symbolism used to express the Fruit of
melt", as Hamlet said to his Queen-Mother (Hamlet, i. 2. 129). Goodness or Good. The symbolism must necessarily resort to comparative terms,
to subjective ideas of Bliss. But the fullest expression can only be given in abstract
terms: "Is there any reward for Good—other than Good?" Can anything express it
44. In its midst and in the midst of boiling hot water will better?
they wander round!(5203)
5203 They will apparently have no rest. The fire will burn but not consume them, 61. Then which of the favours of your Lord will ye deny?
and their drink will be only boiling water.
62. And besides these two, there are two other Gardens,-
45. Then which of the favours of your Lord will ye deny? (5213)
5213 See n. 5205 above.
46.But for such as fear the time when they will stand
before (the Judgment Seat(5204) of) their Lord, there 63. Then which of the favours of your Lord will ye deny?-
will be two Gardens-(5205)
5204 The reference to the Punishment of Sin having been dismissed in a few 64. Dark-green in colour(5214) (from plentiful
short lines, we now come to a description of the state of the Blessed. (R). watering).
384
5214 Dark green in colour"; these Gardens will also be fruitful and flourishing, 5218 Maqsurat here is the passive participle of the same verb as the active
and watered plentifully; but their aspect and characteristics will be different, participle Qasirat in 55:56, 37:48 and 38:52- As I have translated Qasirat by the
corresponding to the subjective differences in the ideas of Bliss among those who phrase "restraining (their glances)", I think I am right in translating the passive
would respectively enjoy the two sets of Gardens. Maqsurat by "restrained (as to their glances)". This is the only place in the Qur'an
where the passive form occurs.
65. Then which of the favours of your Lord will ye deny? 5219 The Pavilions seem to add dignity to their status. In the other Gardens
(55:58), the description "like rubies and corals" is perhaps an indication of higher
66.In them (each) will be two Springs pouring forth dignity.
water(5215) in continuous abundance:
5215 In comparison with the Springs in the other two Gardens, described in 55:50
73. Then which of the favours of your Lord will ye deny?-
above, these Springs would seem to irrigate crops of vegetables and fruits requiring
a constant supply of abundant water. 74. Whom no man or Jinn before them has touched;-
67. Then which of the favours of your Lord will ye deny? 75. Then which of the favours of your Lord will ye deny?-
68. In them will be Fruits, and dates and 76. Reclining on green Cushions(5220) and rich Carpets
pomegranates:(5216) of beauty.
5216 See last note. Cf. also with 55:52 above, where "fruits of every kind" are 5220 Cf. the parallel words for the other two Gardens, in 55:54 above, which
mentioned. suggest perhaps a higher dignity. Rafraf is usually translated by Cushions or
Pillows, and I have followed this meaning in view of the word "reclining". But
another interpretation is "Meadows", in view of the adjective "green"— 'abqari:
69. Then which of the favours of your Lord will ye deny? carpets richly figured and dyed, and skillfully worked.
70.In them will be fair (Companions), good, beautiful;- 77. Then which of the favours of your Lord will ye deny?
(5217)
5217 see n. 5209 above. Goodness and Beauty are specially feminine attributes. 78. Blessed be the name of thy Lord, full of Majesty,
Bounty and Honour.(5221)
71. Then which of the favours of your Lord will ye deny?- 5221 Cf. 55:27 and n. 5190. This minor echo completes the symmetry of the two
leading Ideas of this Surah—the Bounty and Majesty of Allah, and the Duty of
72. Companions restrained (as to(5218) their glances), man to make himself worthy of nearness to Allah.
in (goodly) pavilions;-(5219)
56. Al Waqi'ah (The Inevitable)

In the name of Allah, Most 5. And the mountains shall be crumbled to atoms,(5224)
Gracious, Most Merciful. 5224 The old physical world will disappear in the New Creation.
6. Becoming dust scattered abroad,

1. When the Event Inevitable(5222) cometh to pass,
7. And ye shall be sorted out into three classes.(5225)
5222 The Event Inevitable is the Hour of Judgement. People may doubt now
whether it will come. But when it comes, as it will come, suddenly upon them, it 5225 See n. 5223 above.
will come with such tremendous reality that it will be burnt deep into the
experience of every soul. No one can then be deceived or entertain false notions 8. Then (there will be) the Companions of the Right
about it.
Hand;- What will be the Companions of the Right
Hand?
2. Then will no (soul) entertain falsehood concerning its
coming. 9. And the Companions of the Left Hand,- what will be
the Companions of the Left Hand?
3. (Many) will it bring low;(5223) (many) will it exalt;
5223 There will be a sorting out of Good and Evil. Or rather, (verse 7 below), 10. And those Foremost (in Faith) will be Foremost (in
there will be three main classes. Among the Good there will be the specially the Hereafter).(5226)
exalted class, those nearest to Allah ( al muqarrabun, 56:11- 26), and the righteous
people generally, called the Companions of the Right Hand (Ashab al maymanah, 5226 Foremost (in Faith): There are two meanings, and both are implied. (1)
56:27-40). And there will be those in agony, the Companions of the Left Hand Those who have reached the highest degree in spiritual understanding, such as the
(Ashab al mash'amah. 56:41-56). Many who were high and mighty in this life will great prophets and teachers of mankind, will also take precedence in the
be brought low for their sins, and many who were lowly but virtuous will be Hereafter. (2) Those who are the first in time—the quickest and readiest—to accept
exalted to various ranks and degrees. The old landmarks will be lost in the inner Allah's Message—will have the first place in the Kingdom of Heaven . Verses 8, 9
world, as they will be in the outer world. and 10 mention the three main categories or classifications after Judgement. In the
subsequent verses their happiness or misery are symbolised. This category,
4. When the earth shall be shaken to its depths, Foremost in Faith, is nearest to Allah.
385
11. These will be those Nearest to Allah:(5227) 5236 Qil is best translated "saying", rather than "word". For the saying is an act, a
thought, a fact, which may be embodied in a word, but which goes far beyond the
5227 See n. 5223 above. Nearness to Allah is the test of the highest Bliss, (see also word. The "Peace of Allah" is an atmosphere which sums up Heaven even better
n. 3779). (R). than "Bliss".
12. In Gardens of Bliss: 27. The Companions of the Right Hand,- what will be the
Companions of the Right Hand?
13. A number of people from those of old,(5228)
5228 Of great Prophets and Teachers there were many before the time of the
28. (They will be) among(5237) Lote-trees without
Prophet Muhammad. As he was the last of the Prophets, he and the great thorns,
Teachers under his Dispensation will be comparatively fewer in number, but their
5237 Lote trees: see 34:16 n. 3814. (R).
teaching is the sum and flower of all mankind's spiritual experience.
14. And a few from those of later times. 29. Among Talh trees(5238) with flowers (or fruits) piled
one above another,-
15.(They will be) on Thrones(5229) encrusted (with 5238 Talk: some understand by this the plantain or banana tree, of which the fruit
gold and precious stones), is borne in bunches, one tier above another; but the banana tree does not grow in
Arabia and its ordinary Arabic name is Mawz; perhaps it is better to understand a
5229 Cf. 15:47 ; 37:44, 52:20, and 88:13. [Eds.]. special kind of Acacia tree, which flowers profusely, the flowers appearing in tiers
one above another.
16. Reclining on them, facing each other.(5230)
30. In shade long-extended,
5230 But they will not be separate each in his own corner. They will face each
other. For they are all one, and their mutual society will be part of their Bliss.
31. By water flowing constantly,
17. Round about them will (serve)(5231) youths of
perpetual (freshness),
32. And fruit in abundance.
5231 Cf. 52:24. and n. 5058. The youth and freshness with which the attendants 33. Whose season is not limited, nor (supply)
will serve is a symbol of true service such as we may expect in the spiritual world. forbidden,(5239)
That freshness will be perpetual and not subject to any moods, or chances, or
changes. 5239 As it is not like earthly fruit, its season is not limited, nor is there any
prohibition by law or custom or circumstance as to when or how it is to be
18. With goblets, (shining) beakers, and cups (filled) out consumed. (R).
of clear-flowing fountains:
34. And on Thrones (of Dignity), raised high.
19. No after-ache will they receive therefrom, nor will
they suffer intoxication:(5232) 35. We have created (their Companions)(5240) of
special creation.
5232 The Feast of Reason and the Flow of Soul are typified by all that is best in
the feasts in this imperfect world, but there will be none of the disadvantages 5240 The pronoun in Arabic is in the feminine gender, but lest grosser ideas of
incident to such feasts in this world, such as satiety, aches, excess, a sense of sex should intrude, it is made clear that these Companions for heavenly society
exhaustion, or loss of senses, etc. Cf. 37:47, and n. 4063. A goblet is a bowl will be of special creation-of virginal purity, grace, and beauty inspiring and
without handles; a beaker has a "lip" and a stem; "cup" is a general term. inspired by love, with the question of time and age eliminated. Thus every person
among the Righteous will have the Bliss of Heaven and the Peace of Allah.
20. And with fruits, any that they may select:
36. And made them virgin - pure (and undefiled), -
21. And the flesh of fowls, any that they may desire.
37. Beloved (by nature), equal in age,-
38. For the Companions of the Right Hand.
22.And (there will be) Companions with beautiful, big,
and lustrous eyes,-(5233) 39. A (goodly) number from those of old,(5241)
5233 Cf. 44:54, and n. 4729. The companionship of Beauty and Grace is one of 5241 This class-the righteous-will be a large company in Heaven, belonging to all
the highest pleasures of life. In this bodily life it takes bodily form. In the higher the ages of the world. Cf. n. 5228 to 56:13 above. Such is the unbounded Bounty
life it takes a higher form. (R). of Allah,
23. Like unto Pearls(5234) well-guarded. 40. And a (goodly) number from those of later times.
5234 Cf. 52:24, where this description is applied to the youths who serve. See also
n. 5058 there. In 56:78 below the adjective maknun is applied to the Qur'an, "the
41.The Companions of the Left Hand,- what will be the
well-guarded Book". Companions of the Left Hand?
24. A Reward for the deeds of their past (life). 42. (They will be) in the midst of a Fierce Blast of
Fire(5242) and in Boiling Water,
25. Not frivolity will they(5235) hear therein, nor any
5242 Notice the parallelism in the contrast between those in Bliss and those in
taint of ill,- Misery. The allegory in each case pursues the idea of contrast, and the allegories
about Misery lose nothing by their terse brevity. The fierce Blast of Fire and the
5235 Cf. 52:23. Apart from the physical ills, worldly feasts or delights are apt to
Boiling Water are in contrast to the happy Lote tree and the flowers and fruits in
suffer from vain or frivolous discourse, idle boasting, foolish flattery, or phrases
verses 28-29 above.
pointed with secret venom or moral mischief. The negation of these from spiritual
Bliss follows as a matter of course, but it is specially insisted on to guard against
the perversities of human nature, which likes to read ill into the best that can be 43. And in the shades of Black Smoke:(5243)
put in words.
5243 Even the Shades get a different quality in the Abode of Misery: shades of
black smoke in contrast to the cool and refreshing long extended shades of trees
26. Only the saying,(5236) "Peace! Peace". by brooks in verses 30-31 above.
386
44. Nothing (will there be) to refresh, nor to please: 61. from changing your Forms and creating you (again)
in (forms) that ye know not.
45. Forthat they were wont to be indulged, before that,
in wealth (and luxury),(5244) 62. And ye certainly know already the first form of
5244 Cf. 34:34, and 43:23. We must read verses 45-46 together. They had wealth
creation: why then do ye not celebrate His praises?
and the good things of life, but they used them in self-indulgence and shameless
crime, and now they are in humiliation. 63. See ye the seed that(5251) ye sow in the ground?
5251 Having appealed to our own nature within us, He appeals now to the
46. And persisted obstinately in wickedness external nature around us, which should be evidence to us (1) of His loving care
supreme!(5244-A) for us, and (2) of its being due to causes other than those which we produce and
control. Three examples are given: (1) the seed which we sow in the soil; it is
5244-A Wickedness supreme: i.e., their associating others with Allah in His
5244- Allah's processes in nature, which make it grow; (2) the water which we drink; it is
divinity. [Eds.]. Allah's processes in nature, that send it down from the clouds as rain, and
distribute it through springs and rivers; (3) the fire which we strike; it is again a
47.And they used to say, "What! when we die and proof of Allah's Plan and Wisdom in nature.
become dust and bones,(5245) shall we then indeed
be raised up again?- 64. Is it ye that cause it to grow, or are We the Cause?
5245 Their want of belief and ridicule of Allah's Message contrasts with the stern
reality which they see around them now.
65. Were it Our Will, We could crumble it to dry powder,
and ye would be left in wonderment,
48. "(We) and our fathers of old?" 66. (Saying), "We are indeed left with debts (for
49. Say: "Yea, those of old and those of later times, nothing):(5252)
5252 The Cultivator contracts debts for seed and gives labour for ploughing,
50."All will certainly be gathered together for the swing, watering, and weeding, in the hope of reaping a harvest. Should he not give
meeting appointed for a Day well-known.(5246) thanks to Allah when his harvest is in?
5246 In 26:38 (see n. 3159) the phrase a day well-known is used for a solemn day 67. "Indeed are we shut out (of the fruits of our labour)"
of festival, when the multitude of people gather together. The Day of Judgement is
such a day in the supreme sense of the word.
68. See ye the water which ye drink?
51."Then will ye truly,- O ye that go wrong, and treat
69.Do ye bring it down (in rain) from the cloud or do
(Truth) as Falsehood!-
We?
52. "Ye will surely taste of the Tree of Zaqqum.(5247) 70. Were it Our Will, We could make it salt (and
5247 This is the Cursed Tree mentioned in 17:60, where see n. 2250. Cf. also unpalatable):(5253) then why do ye not give thanks?
37:62. n. 4072; and 44:43-46 and n. 4722.
5253 The mystery of the two streams of water, one sweet and the other salt,
53. "Then will ye fill your insides therewith, constantly mingling, and yet always separate, is referred to more than once. The
never-ending circuit is established by streams and rivers mingling with the ocean,
the ocean sending forth mists and steam through a process of evaporation which
54. "And drink Boiling Water on top of it: forms clouds, and the clouds by condensation pouring forth rain to feed the
streams and rivers again: see notes 3111-3112 to 25:53, and n. 5185 to 55:19, and
55."Indeed ye shall drink like diseased camels raging the further references given there.
with thirst!"(5248)
71. See ye the Fire which ye kindle?
5248 A terrible picture of Misery in contrast to the Companionship of the Good,
the True, and the Beautiful, on Thrones of Dignity, for the Companions of the
Right Hand, in verses 34-38 above.
72. Is it ye who grow the tree which feeds(5254) the
fire, or do We grow it?
56.Such will be their entertainment on the Day of 5254 The relation of Fire to Trees is intimate. In nearly all the fire that we burn,
Requital! the fuel is derived from the wood of trees. Even mineral coal is nothing but the
wood of prehistoric forests petrified under the earth through geological ages. Fire
57. It is We Who have created you: why do ye(5249) not produced out of green trees is referred to in 36:80; and n. 4026 there gives
instances.
testify to this truth?
5249 Man is apt to forget his Creator, and even the fact that he, man, is a created 73. We have made it a memorial (of Our
being. The seed of his body, out of which his physical life starts, is not created by handiwork),(5255) and an article of comfort and
man, but by Allah in the process of the unfoldment of the world. Why will not convenience for the denizens of deserts.(5256)
man recognise and bear witness of this fact by a life of obedience to Allah's Law?
5255 Fire is a fit memorial of Allah's handiwork in nature. It is also an emblem of
58.Do ye then see?- The (human Seed) that ye throw man's earliest civilisation. It can stand as a symbol of physical comfort and
convenience to man, of the source of spiritual light, and also of the warning to Evil
out,-
about its destruction. In the same way the sower's seed has a symbolical meaning
in the preaching of the Message: see 48:29, and n. 4917: and the Rain and the
59. Is it ye who create it, or are We the Creators? Streams of water have a symbolical meaning: see notes 2404-5 to 18:60.
60. We have decreed Death to be your common 5256 Cf. 20:10 , and n. 2541, where the mystic meaning of the Fire which Moses
saw in the desert is explained. Even ordinarily, a fire in a desert is a sign of human
lot,(5250) and We are not to be frustrated habitation; by following it you may get human society and human comfort. A fire,
5250
5250 Just as Allah has created this life that we see, so He has decreed that Death or light, or beacon in many places directs a traveller on the way. Lighthouses at sea
should be the common lot of all of us. Surely, if He can thus give life and death, and beacons in modern aerodromes serve the same purpose for mariners and
as we see it, why should we refuse to believe that He can give us other forms when airmen. Another parable about fire will be found in 2:17-18, and n. 38.
this life is over? The Future Life, though indicated by what we know now, is to be
on a wholly different plane. (R).
387
He is nearer than the man's own jugular vein (50:16), and one of Allah's own titles
74.Then celebrate with praises(5257) the name of thy is "Ever Near" (34:50).
Lord, the Supreme!
5257 Seeing all these Signs in nature and their symbolical meaning in the spiritual 85. But We are nearer to him than ye, and yet see not,-
world, man must turn to Allah and do His Will.
86.Then why do ye not,-(5265) If you are exempt from
75. Furthermore I call to witness the setting(5258) of (future) account,-
the Stars,- 5265 These words resume the sentence begun at verse 83 above and interrupted
5258 The setting of the Stars: a number of mystic meanings are attached. Here are by the two parenthetical clauses in verses 84 and 85. See n. 5263 above.
three. (1) Cf. 43:1 and n. 5085; the setting of a glorious star is a symbol of humility
before the power, beauty, and goodness of Allah. (2) It may refer to the extinction 87.Call back the soul,(5266) if ye are true (in the claim
of the stars at the Day of Judgement, betokening the establishment of Allah's of independence)?
Justice and the Truth of His Revelation. (3) What is bright or beautiful to our
senses may disappear from our ken within a few hours, even though its own 5266 The sentence may now be briefly paraphrased. 'If you disbelieve in
existence may continue. All light is relative except the Light of Allah. Revelation and a future Judgement, and claim to do what you like and be
independent of Allah, how is it you cannot call back a dying man's soul to his body
76.And that is indeed a mighty adjuration(5259) if ye when all of you congregate round him at his death-bed? But you are not
independent of Judgement. There is a Day of Accounts, when you will have to be
but knew,- judged by your deeds in this life.'
5259 The glory of the firmament as it exists, and the wonder of its passing away,
are both evidence, to the discerning mind, of the Future which Allah has 88. Thus, then, if he be of those Nearest to Allah,(5267)
prepared, but this evidence can only be effective if men "but knew", i.e., turned
their earnest attention to it. 5267 See above, 56:11-26 and notes.
77. That this is indeed a qurán most honourable,(5260) 89. (There is for him) Rest and Satisfaction,(5268) and a
Garden of Delights.
5260 Your attention is drawn to the momentous issues of the Future by the
Qur'an. It is a Revelation described by four characteristics. (1) It is most 5268 Rayhan: sweet-smelling plants, as in 55:12. Here used as symbolical of
honourable, karim, which implies, besides the fact that it is worthy of receiving complete Satisfaction and Delight.
honour, that it confers great favours on those who receive it. (2) It is well-guarded,
maknun; precious in itself, and well-preserved in its purity; see n. 5234 to 56:23; 90.And if he be of the Companions of the Right
see also 15:9, and n. 1944. (3) None but the clean shall touch it—clean in body,
mind, thought, intention, and soul; only such can achieve real contact with its full Hand,(5269)
meaning. (4) It is a Revelation from the Lord of the Worlds, and therefore 5269 See above, 56:27-38 and notes.
universal for all.
78. In Book well-guarded, 91. (For him is the salutation), "Peace be unto
thee",(5270) from the Companions of the Right Hand.
79. Which none shall touch but those who are clean: 5270 In 56:26 above the salutation of "Peace, Peace!" is addressed to those
Nearest to Allah. Here we learn that it is also addressed to the Companions of the
80. A Revelation from the Lord of the Worlds. Right Hand. Both are in Gardens of Bliss: only the former have a higher Dignity
than the latter.
81. Is it such a Message that ye would hold(5261) in
92. And if he be of those who treat (Truth) as
light esteem?
Falsehood,(5271) who go wrong,
5261 The Message being such as is described in the last note, how can anyone
ignore it or treat it with contempt or refuse to allow it to improve his life? 5271 Cf. above 56:51 -55.
82.And have ye made it(5262) your livelihood that ye 93. For him is Entertainment with Boiling Water.
should declare it false?
94. And burning in Hell-Fire.
5262 The worst indictment of an enemy of Revelation would be that he should
make Falsehood a source of filthy lucre for himself, or that he should let his
precious life be corrupted by such unholy occupation.
95. Verily, this is the Very Truth and Certainly.(5272)
5272 "The assurance of the Hereafter" is one of the strongest features of Faith. For
83.Then why do ye not(5263) (intervene) when (the without it the apparent inequalities and injustices of this Life cannot be
soul of the dying man) reaches the throat,- satisfactorily explained.
5263 There is a hiatus after why do ye not?—and two parenthetical clauses-after 96.So celebrate with praises(5273) the name of thy
which the clause why do ye not? is resumed again in verse 86 below, with its
Lord, the Supreme.
complement in verse 87. It is permissible to the translator to add some such word
as intervene here, to make the translation run smoothly. 5273 Cf. 56:74 above. That was the conclusion of the argument about the Future
from the examples of Allah's goodness in nature. Now we have the conclusion of
84. And ye the while (sit) looking on,-(5264) the same argument from Allah's revelation through His inspired Messengers.
5264 The dying man's friends, relatives and companions may be sitting round him
and quite close to him in his last moments, but Allah is nearer still at all times for
388
57. Al Hadid (Iron)

In the name of Allah, Most 5281 Whenever power or wealth or influence or any good thing is transferred
from one person or group of persons to another, it involves added responsibilities
Gracious, Most Merciful. to the persons receiving these advantages. They must be the more zealous in real
charity and all good works, for that is a part of the evidence which they give of
their faith and gratitude. And, besides, their good deeds, under the general law in
the spiritual world, carry their own reward.
1. Whatever is in the heavens and on earth,- let it
declare the Praises and Glory of Allah:(5275) for He is 8. What cause have ye(5282) why ye should not believe
the Exalted in Might, the Wise. in Allah.- and the Messenger invites you to believe in
5275 A connecting thought between this and the last Surah, of which see verse 96.
your Lord, and has indeed taken your
See also paragraph 3 of the Introduction to S. 53. Covenant,(5283) if ye are men of Faith.
5282 What cause have ye why should not. . . ? A figure of speech implying a far
2. To Him belongs the dominion of the heavens and the wider meaning than the words express. It is equivalent to saying: "There is every
earth: It is He Who gives Life and Death; and He has reason why ye should believe in Allah", etc. The same construction applies to
Power over all things. verse 10 below.
5283 There are two shades of meaning. (1) There is the implied Covenant in a
3. He is the First and the Last, the Evident and the man who accepts the Gospel of Unity that he will bring forth all the fruits of that
Hidden:(5276) and He has full knowledge of all things. Gospel, i.e., believe in Allah, and serve Allah and humanity. See n. 682 to 5:1. (2)
There were at various times express Covenants entered into by the Muslims to
5276 Allah is Evident insofar as there is ample evidence of His existence and serve Allah and be true to the Prophet, comparable to the Covenants of the Jewish
providence all around us. On the other hand, Allah is Hidden insofar as intellect nation about the Message of Moses; e.g., the two Covenants of 'Aqabah (5:8, and
cannot grasp His essence nor can He be seen in the present world. The following n. 705) and the Pledge of Hudaybiyah (48:10, n. 4877). For the Covenant with
tradition in Sahih Muslim is also significant for an understanding of this verse. The Israel at Mount Sinai , see 2:63, n. 78.
Prophet (peace be on him) said: "Thou art the First, so that there was nothing
before Thee; and Thou art the Last, so that there is nothing after Thee; and Thou
art Evident, (or Ascendant) so that there is nothing above Thee, and Thou art the
9. He is the One Who sends to His Servant(5284)
Hidden, the Knower of hidden things, so that there is nothing hidden from Thee." Manifest Signs, that He may lead you from the depths
[Eds.]. of Darkness into the Light and verily Allah is to you
most kind and Merciful.
4. He it is Who created the heavens and the earth in six
5284 The Prophet Muhammad. The Signs sent to him were: (1) The Ayahs of the
Days,(5277) and is moreover firmly established on the Qur'an, and (2) his life and work, in which Allah's Plan and Purpose were
Throne (of Authority),(5278) He knows what enters unfolded.
within the earth and what comes forth out of it, what
comes down from heaven and what mounts up to it. 10. And what cause have ye why ye should not spend in
And He is with you wheresoever ye(5279) may be. the cause of Allah.- For to Allah belongs(5285) the
And Allah sees well all that ye do. heritage of the heavens and the earth. Not equal
among you are those who spent (freely) and fought,
5277 In six Days: see 41:9-12, and notes; also more briefly, n. 1031 to 7:54 .
before the Victory,(5286) (with those who did so
5278 Cf. 10:3, and n. 1386. It is not that Allah completed His Creation in six days later). Those are higher in rank than those who spent
and rested on the seventh day, or rests now. Certain external forms of the universe (freely) and fought afterwards. But to all has Allah
were by Allah's Command completed in six periods of evolution. But His creative
process still goes on, and He is still, and will always be, in full control, knowing all promised a goodly (reward). And Allah is well
and guiding all affairs. (R). acquainted with all that ye do.
5279 Allah watches over man and observes his deeds. His knowledge 5285 To Allah belongs the heritage of. . . : see n. 485 to 3:180; also n. 988 to
comprehends all, the earth, heavens, what is in them or above them or whatever is 6:165; and n. 1964 to 15:23 .
in between them, comes out of them or goes into them, for "not a leaf doth fall but
5286
5286 This is usually understood to refer to the Conquest of Makkah, after which
with His knowledge", and "there is not a grain in the darkness for depths) of the
the Muslims succeeded to the power and position which the Pagan Quraysh had
earth, nor anything fresh of dry (green or withered), but is inscribed in a Record". (
so misused at Makkah. Thereafter the Muslims had the hegemony of Arabia , and
6:59 ). [Eds.].
in a few centuries, for a time, the hegemony of the world. But the words are
perfectly general, and we must understand the general meaning also: that the
5. To Him belongs the dominion of the heavens and the people who fight and struggle in Allah's Cause and give of their best to it at any
earth:(5280) and all affairs are referred back to Allah. time are worthy of praise: but those are worthy of special distinction who do it
when the Cause is being persecuted and in most need of assistance, before victory
5280 See 57:2 above, where this phrase referred to Allah's complete authority comes.
over the whole of the external universe: the same phrase now refers to His
complete authority over the abstract world—of thoughts and affairs. Every affair
must finally go back to Him, whether it comes out here from Darkness into Light,
11. Who is he that will Loan to Allah a beautiful(5287)
or hides itself from Light into Darkness. Allah's knowledge penetrates into the loan? for ((Allah)) will increase it manifold to his
inmost recesses of all Hearts. credit, and he will have (besides) a liberal Reward.
5287 Cf. 2:245, n. 276.
6. He merges Night into Day, and He merges Day into
Night; and He has full knowledge of the secrets of (all) 12. One Day shalt thou see the believing men and the
hearts.
believing women- how their Light runs(5288) forward
before them and by their right hands: (their greeting
7. Believe in Allah and His messenger, and spend (in
will be): "Good News for you this Day! Gardens
charity) out of the (substance) whereof He has made
beneath which flow rivers! to dwell therein for aye!
you(5281) heirs. For, those of you who believe and
This is indeed the highest Achievement!"(5289)
spend (in charity),- for them is a great Reward.
389
5288 In the Darkness of the Day of Judgement there will be a Light to guide the the purity of Life. But the general lesson is far wider. No one is favoured by Allah
righteous to their Destination. This will be the Light of their Faith and their Good except on the score of righteousness. Except on that score, there is no chosen
Works. Perhaps the Light of the Right Hand mentioned here is the Light of their individual or race. There is no blind good fortune or ill fortune. All happens
Good Works: for the Blessed will receive their Record in their right hand (69:19- according to the just laws and Will of Allah. But at no time is humility or
24). righteousness more necessary than in the hour of victory or triumph.
5289 The highest Achievement, the highest felicity, the attainment of Salvation,
the fulfillment of all desires. See n. 4733 to 44:57.
17. Know ye (all) that Allah giveth life to the earth after
its death!(5297) already have We shown the Signs
13. One Day will the Hypocrites- men and women - say to plainly to you, that ye may learn wisdom.
the Believers: "Wait for us! Let us borrow (a Light) 5297 As the dead earth is revived after the refreshing showers of rain, so is it with
from your Light!"(5290) It will be said: "Turn ye back the spirit of man, whether as an individual or a race or Ummah. There is no cause
to your rear! then seek a Light (where ye can)!" So a for despair. Allah's Truth will revive the Spiritual faculties if it is accepted with
humility and zeal.
wall(5291) will be put up betwixt them, with a gate
therein. Within it will be Mercy throughout, and
without it, all alongside, will be (Wrath and)
18.For those who give in Charity, men and women, and
loan to Allah(5298) a Beautiful Loan, it shall be
Punishment!
increased manifold (to their credit), and they shall
5290 Watchful preparation in Life, and the light of Faith, which reflects the divine have (besides) a liberal reward.
Light, are matters of personal Life, and cannot be borrowed from another. So, in
Christ's parable of the Ten Virgins (Matt. 25:1-13), when the foolish ones had let 5298 Cf. 57:11; also see 2:245, n. 276.
their lamps go out for want of oil, they asked to borrow oil from the wise ones, but
the wise ones answered and said, "Not so; ... but go ye rather to them that sell, and 19.And those who believe in Allah and His messengers-
buy for yourselves".
they are the Sincere(5299) (lovers of Truth), and the
5291 The wall of Personality, or Record of Deeds, will divide the Good from the witnesses (who testify),(5300) in the eyes of their
Evil. But the Gateway in it will show that communication will not be cut off. Evil Lord: They shall have their Reward and their
must realise that Good-i.e., Mercy and Felicity-had been within its reach, and that Light.(5301) But those who reject Allah and deny Our
the Wrath which envelops it is due to its own rejection of Mercy.
Signs,- they are the Companions of Hell-Fire.
14. (Those without) will call out, "Were we not with 5299 Cf. 4:69, and n. 586. The four categories there mentioned as constituting the
you?"(5292) (The others) will reply, "True! but ye led beautiful Fellowship of Faith are: the Prophets who teach, the Sincere Lovers of
Truth, the Witnesses who testify, and the Righteous who do good. Of these, the
yourselves into temptation; ye looked forward (to our
prophets or messengers have already been mentioned in this verse. The Righteous
ruin); ye doubted ((Allah)´s Promise); and (your who do good are mentioned as the men and women given over to deeds of charity
false) desires deceived you; until there issued the in verse 18.
Command of Allah. And the Deceiver deceived you in
5300 The Witnesses are not only Martyrs, but all those who carry the Banner of
respect of Allah.(5293) Truth against all odds and in all positions of danger, whether by pen or speech, or
5292 The evil will now claim same right of kinship or association or proximity deed or counsel.
with the good in earthly life; but in fact they had been arrogant and had selfishly
5301 Note that these two are specially high degrees in the spiritual kingdom, just
despised them before. The reply will be: (1) you yourselves chose temptation and
short of Prophethood. For they have not only their reward in the spiritual
evil; (2) when you had power in your earthly life, you hoped for ruin to the good,
Kingdom of Allah , like those who practise charity (verse 18 above), but they
and perhaps plotted for it; (3) you were warned by prophets of Allah, but you
themselves become sources of light and leading.
doubted Allah's very existence and certainly His Mercy and Justice, and the
Hereafter; (4) you followed your own lusts and neglected Reason and Truth; (5)
you were given plenty of rope, but you followed your mad career, until Judgement 20.Know ye (all), that the life of this world is but play
came upon you, and now it is too late for repentance. and amusement,(5302) pomp and mutual boasting
5293 The Arch-Deceiver (Satan) deceived you in respect of Allah in many ways:
and multiplying, (in rivalry) among yourselves, riches
for example, he made you oblivious of Allah's Mercy and loving-kindness; he and children. Here is a similitude:(5303) How rain and
made you reject His Grace; he made you think that Allah's Justice may not the growth which it brings forth, delight (the hearts
overtake you; etc. of) the tillers;(5304) soon it withers; thou wilt see it
grow yellow; then it becomes dry and crumbles away.
15. "This Day shall no ransom be accepted of you, nor of But in the Hereafter is a Penalty severe (for the
those who rejected Allah.(5294) Your abode is the devotees of wrong). And Forgiveness from Allah and
Fire: that is the proper place to claim you: and an evil (His) Good Pleasure (for the devotees of Allah.. And
refuge it is!" what is the life of this world, but goods and chattels of
5294 In personal responsibility there is no room for vicarious ransom or for deception?(5305)
ransom by payments of gold or silver or by sacrifice of possessions. Nor can the
5302 Cf. 6:32 , and n. 855. In the present passage the idea is further amplified. In
crime be expiated for after Judgement 'You' and 'those who rejected Allah' are two
this life people not only play and amuse themselves and each other, but they show
ways of looking at the same persons. 'You are rejected because you rejected Allah.'
off, and boast, and pile up riches and manpower and influence, in rivalry with
each other.
16. Has not the time arrived(5295) for the Believers that
their hearts in all humility should engage in the 5303 Cf. 39:21, and n. 4273. Here the Parable is meant to teach a slightly different
lesson. Allah's mercies are free and open to all, like His rain. But how do men
remembrance of Allah and of the Truth which has make use of them? The good men take the real spiritual harvest and store the
been revealed (to them), and that they should not spiritual grain. The men who are in love with the ephemeral are delighted with the
become like those to whom was given Revelation green of the tares and the grass; but such things give no real nourishment; they
aforetime,(5296) but long ages passed over them and soon wither, become dry, and crumble to pieces, like the worldly pleasures and
pomps, boastings and tumults, possessions and friends.
their hearts grew hard? For many among them are
rebellious transgressors. 5304 Kuffar is here used in the unusual sense of 'tillers or husbandmen', because
they sow the seed and cover it up with soil. But the ordinary meaning, 'Rejectors
5295 Humility and the remembrance of Allah and His Message are never more of Truth' is not absent. The allegory refers to such men.
necessary than in the hour of victory and prosperity.
5305 Cf. 3:185, and n. 492. Many of the attractive vanities of this world are but
5296 The men immediately referred to are the contemporary Jews and Christians. nets set by the Evil One to deceive men. The only thing real and lasting is the
To each of these Ummahs was given Allah's Revelation, but as time passed, they Good Life lived in the Light of Allah.
corrupted it, became arrogant and hard-hearted, and subverted justice, truth, and
390
and engineers' instruments, etc. Iron stands as the emblem of Strength, Power,
21.Be ye foremost (in seeking) Forgiveness from your Discipline, Law's sanctions, etc. Iron and steel industries have also been the
Lord, and a Garden (of Bliss), the width whereof is as foundation of the prosperity and power of modern manufacturing nations. (R).
the width of heaven and earth,(5306) prepared for
5316 In 21:49, I have translated "in their most secret thoughts" for the more literal
those who believe in Allah and His messengers: that is "unseen" (bi al ghayb). Perhaps the more literal "unseen" may do if understood in
the Grace of Allah, which He bestows on whom(5307) the adverbial sense as explained in 35:18,— n. 3902. The sincere man will help the
he pleases: and Allah is the Lord of Grace abounding. Cause, whether he is seen or brought under notice or not.
5306 Cf. 3:133, and n. 452. 5317 To help Allah and His messengers is to help their Cause. It is to give men an
opportunity of striving and fighting for His Cause and proving their true mettle,
5307 Bestows on whom He Pleases: that is, such grace and favour is beyond for thus is their spirit tested. As explained in the next line, Allah in Himself is Full
anyone's own merits. It is bestowed by Allah according to His Holy Will and Plan, of Strength, Exalted in Power, and Able to enforce His Will, and He has no need
which is just, merciful, and righteous. of others' assistance.
22. No misfortune can happen on earth or in your 5318 Cf. 22:40 and n. 2818. "Strength" is specific; Power or Might is more
abstract, the ability to enforce what is willed.
souls(5308) but is recorded in a decree before We
bring(5309) it into existence: That is truly easy for
26.And We sent Noah and Abraham, and established in
Allah.
their line Prophethood and Revelation: and some of
5308 External disasters or misfortunes may strike people's eye or imagination, but them(5319) were on right guidance. But many of
there are worse crises and misfortunes in the spiritual world, which are of equal or them became rebellious transgressors.
greater importance to man's future. All this happens according to the Will and
Plan of Allah. Even where we are allowed the exercise of our own wills, the 5319 Some of them: i.e., of their line, or posterity, or Ummah. When the Book
consequences that follow are in accordance with the laws and Plan decreed by that was given to them became corrupted, many of them followed their own
Allah beforehand. fancies and became transgressors.
5309 For bara'a, 'to bring into existence', and other words denoting Allah's creative
energy, see n. 120 to 2:117; n. 916 to 6:94; and n. 923 to 6:98. 27. Then, in their wake, We followed them up with
(others of) Our messengers: We sent after them Jesus
23.In order that ye may not despair over matters that the son of Mary, and bestowed on him the Gospel; and
pass you by, nor exult over favours bestowed upon We ordained in the hearts of those who followed him
you. For Allah loveth not any vainglorious boaster,- Compassion and Mercy.(5320) But the Monasticism
(5310) which they invented for themselves, We did not
prescribe for them:(5321) (We commanded) only the
5310
5310 In the external world, what people may consider misfortune or good fortune seeking for the Good Pleasure of Allah. but that they
may both turn out to be illusory-in Kipling's words, "both imposters just the same".
The righteous man does not grumble if some one else has possessions, nor exult if did not foster(5322) as they should have done. Yet We
he has them. He does not covet and he does not boast. If he has any advantages, bestowed, on those among them who believed,(5323)
he shares them with other people, as he considers them not due to his own merits, their (due) reward, but many of them are rebellious
but as gifts from Allah. (R). transgressors.(5324)
24. Such persons as are(5311) covetous and commend 5320 The chief characteristic of the teaching in the Gospels is humility and other-
worldliness. The first blessings in the Sermon on the Mount are on "the poor in
covetousness to men. And if any turn back(5312) spirit", "they that mourn", and they that are "meek" (Matt. 5:3-5). Christ's disciples
(from Allah.s Way), verily Allah is Free of all Needs, were enjoined to "take no thought for the morrow", and told: "Sufficient unto the
Worthy of all Praise. day is the evil thereof (Matt. 6:34). They were also commanded "that ye resist not
evil; but whosoever shall smite thee on thy right cheek, turn to him the other also"
5311 Neither the Covetous nor the Boasters have any place in the Good Pleasure (Matt. 5:39). These are fragmentary presentments of an imperfect philosophy as
of Allah. The Covetous are particularly insidious, as their avarice and miserliness seen through monastic eyes. Insofar as they represent pity, sympathy with
not only keep back the gifts of Allah from men, but their pernicious example dries suffering, and deeds of mercy, they represent the spirit of Christ.
up the streams of Charity in others.
5321 But Allah's Kingdom requires also courage, resistance to evil, the firmness,
5312 It is Charity in Allah's Way that is specially in view here. If people are selfish law, and discipline which will enforce justice among men. It requires to mingle
and withhold their hand, they only injure themselves. They do not hurt Allah's with men, so that they can uphold the standard of Truth, against odds if necessary.
Cause, for He is independent of all needs, and He will find other means of These were lost sight of in Monasticism, which was not prescribed by Allah.
assisting His more meagerly endowed servants; He is worthy of all praise in His
5322 Allah certainly requires that men shall renounce the idle pleasures of this
world, and turn to the Path which leads to Allah's Good Pleasure. But that does
25.We sent aforetime our messengers with Clear Signs not mean gloomy lives, ("they that mourn"), nor perpetual and formal prayers in
isolation. Allah's service is done through pure lives in the turmoil of this world.
and sent down with them the Book and the This spirit was lost, or at least not fostered by monastic institutions. On the
Balance(5313) (of Right and Wrong), that men may contrary, a great part of the "struggle and striving" for noble lives was suppressed.
stand forth in justice; and We sent down(5314)
5323 Many of them lost true Faith, or had their Faith corrupted by superstitions.
Iron,(5315) in which is (material for) mighty war, as
But those who continued firm in Faith saw the natural development of Religion in
well as many benefits for mankind, that Allah may test Islam. Their previous belief was not a disadvantage to them, but helped them,
who it is that will help, Unseen,(5316) Him and His because they kept it free from false and selfish prejudices. These are the ones who
messengers:(5317) For Allah is Full of Strength, are further addressed at the beginning of verse 28 below.
Exalted in Might(5318) (and able to enforce His Will). 5324 The corruptions in the Christian Church, the hair-splitting disputes, and
5313 Three things are mentioned as gifts of Allah. In concrete terms they are the mutual strife and hatred of sects had become a scandal by the time that the light
Book, the Balance, and Iron, which stand as emblems of three things which hold oflslam came into the world. The pages of Gibbon's great History bear witness.
society together, viz., Revelation, which commands Good and forbids Evil; Justice, Not only had the religion become void of grace, but the lives of the people, priests
which gives to each person his due; and the strong arm of the Law, which and laity, had fallen into great depths of degradation. See remarks in my
maintains sanctions for evildoers. For Balance, see also 42:17, and n. 4550. Appendix V, and the general picture in Kingsley's Hypatia.
5314 Sent down: anzala; in the sense of revealed to man the use of certain things, 28.O ye that believe!(5325) Fear Allah, and believe in
created in him the capacity of understanding and using them: Cf 39:6: "sent down
for you eight head of cattle in pairs".
His Messenger, and He will bestow on you a
double(5326) portion of His Mercy: He will provide for
5315 Iron: the most useful metal known to man. Out of it is made steel, and from you a Light by which ye(5327) shall walk (straight in
steel and iron are made implements of war, such as swords, spears, guns, etc., as
well as instruments of peace, such as ploughshares, bricklayers' trowels, architects'
391
your path), and He will forgive you (your past):(5328) darkness; then came the light again, in the fuller light of Islam. And they are asked
to believe in the Light, and to walk in it. Cf. also 57:12, and n. 5288 above.
for Allah is Oft- Forgiving, Most Merciful.
5328 Any wrongs they may have committed through ignorance or misconceptions
5325 From the context before (see n. 5323 above) and after (see next note). this is
held to refer to the Christians and People of the Book who kept their Faith true in their previous religion will be forgiven them, as they have seen the new Light
and undefiled. and walk by it.
5326 The double portion refers to the past and the future. As noted in the last 29. That the People of the Book may know that they have
note, this passage is addressed to the Christians and the People of the Book, who, no power(5329) whatever over the Grace of Allah,
when honestly facing the question of the new Revelation in Islam, find in it the
fulfilment of previous revelations, and therefore believe in Allah's Messenger that (His) Grace is (entirely) in His Hand, to bestow it
Muhammad, and walk by the new Light. Their previous merits will be duly on whomsoever He wills. For Allah is the Lord of Grace
recognised, and they will be treated on fully equal terms in the new Ummah. This abounding.
is their double share, not necessarily more in quantity than that of their brethren
in Islam who passed through no other gate, but having a twofold aspect. 5329 Let not any race, or people, or community, or group, believe that they have
exclusive possession of Allah's Grace, or that they can influence its grant or its
5327 As this refers to the Christians and the People of the Book, the following withholding. Allah's Grace is free, and entirely controlled by Him, independently
saying of Christ in his last days may interest them: "Yet a little while is the light with of any priests and privileged people. He dispenses it according to His own wise
you. Walk while ye have the light, lest darkness come upon you . . . While ye have and Holy Will and Plan; and to His Grace there is no limit.
the light, believe in the light, that ye may be the children of light. These things
spake Jesus, and departed, and did hide himself from them". (John, 12:35-36).
The light of Christ's Gospel soon departed; his Church was enveloped in
58. Al Mujadilah (The Woman who Pleads)

5334 Cf. 4:99 and 22:60. Were it not that Allah in His Mercy makes allowances
In the name of Allah, Most for our weaknesses and the various grades of motives that actuate us, such conduct
Gracious, Most Merciful. would be inexpiable. But He prescribes expiation as in the next verse, because He
wishes to blot out what is wrong and give us a chance to reform by His forgiveness.
3. But those who divorce their wives by Zihar, then wish

1. Allah has indeed heard (and accepted) the statement
to go back(5335) on the words they uttered,- (It is
of the woman who pleads(5330) with thee concerning ordained that such a one) should free a slave before
her husband and carries her complaint (in prayer) to they touch each other: Thus are ye admonished to
Allah. and Allah (always) hears the arguments perform: and Allah is well-acquainted with (all) that
between both(5331) sides among you: for Allah hears ye do.
and sees (all things).
5335 If Zihar were to be ignored as if the words were never uttered, it would mean
5330 The immediate occasion was what happened to Khawlah bint Tha'labah, that men may foolishly resort to it without penalty. It is therefore recognised in
wife of Aws son of Samit. Though in Islam, he divorced her by an old Pagan respect of the penalty which the man incurs, but safeguards the woman's rights.
custom: the formula was known as Zihar, and consisted of the words "Thou art to She can sue for maintenance for herself and her children, but her husband could
me as the back of my mother". This was held by Pagan custom to imply a divorce not claim his conjugal rights. If it was a hasty act and he repented of it, he could
and freed the husband from any responsibility for conjugal duties, but did not not claim his conjugal rights until after the performance of his penalty as provided
leave the wife free to leave the husband's home, or to contract a second marriage. below. If she loved him, as in Khawlah's case, she could also herself sue for
Such a custom was in any case degrading to a woman. It was particularly hard on conjugal rights in the legal sense of the term and compel her husband to perform
Khawlah, for she loved her husband and pleaded that she had little children who the penalty and resume marital relations.
she had no resources herself to support and whom under Zihar her husband was
not bound to support. She urged her plea to the Prophet and in prayer to Allah.
Her just plea was accepted, and this iniquitous custom, based on false words, was
4. And if any has not (the wherewithal),(5336) he
abolished. See also n. 3670 to 33:4. should fast for two months consecutively before they
touch each other. But if any is unable to do so, he
5331 For He is a just God, and will not allow human customs or pretences to
trample on the just rights of the weakest of His creatures.
should feed sixty indigent ones.(5337) This, that ye
may show your faith in Allah(5338) and His
2. If any men among you divorce their wives by Messenger. Those are limits (set by) Allah. For those
Zihar(5332) (calling them mothers), they cannot be who reject (Him), there is a grievous Penalty.(5339)
their mothers: None can be their mothers except those 5336 Cf. 4:92. The penalty is: to get a slave his freedom, whether it is your own
who gave them birth. And in fact they use words slave or you purchase his freedom from another; if that is not possible, to fast for
(both) iniquitous(5333) and false: but truly Allah is two months consecutively (in the manner of the Ramadan fast); if that is not
possible, to feed sixty poor. See next note.
one that blots out(5334) (sins), and forgives (again
and again). 5337 There is a great deal of learned argument among the jurists as to the precise
requirements of Canon Law under the term "feeding" the indigent. For example, it
5332 See n. 5330 above. is laid down that half a Sa' of wheat or a full Sa' of dates or their equivalent in
money would fulfil the requirements, a Sa ' being a measure corresponding
5333 Such words are false in fact and iniquitous, inasmuch as they are unfair to
roughly to about 9 lbs. of wheat in weight. Others hold that a Mudd measure
the wife and unseemly in decent society.
equivalent to about 2 1/4 lbs. would be sufficient. This would certainly be nearer
the daily ration of a man. It is better to take the spirit of the text in its plain
simplicity, and say that an indigent man should be given enough to eat for two
392
meals a day. The sixty indigent ones fed for a day would be equivalent to a single Prophet; but do it for righteousness and self-
individual fed for sixty days, or two for thirty days, and so on. But there is no need
restraint;(5345) and fear Allah, to Whom ye shall be
to go into minutiae in such matters.
brought back.
5338 These penalties in the alternative are prescribed, that we may show our
repentance and Faith and our renunciation of "iniquity and falsehood" (verse 2 5345 Ordinarily secrecy implies deeds of darkness, something which men have to
above), whatever our circumstances may be. hide; see the next verse. But there are good deeds which may be concerted and
done in secret: e.g., charity, or the prevention of mischief, or the defeat of the
5339 It would seem that this refers to the spiritual Penalty in the Hereafter for not dark plots of evil. The determining factor is the motive. Is the man doing some
complying with the small penalty here prescribed. The next verse would then refer wrong or venting his spite, or trying to disobey a lawful command? Or is he doing
to the bigger "humiliating Penalty" for "resistance" to Allah's Law generally. some good, which out of modesty or self-renunciation he does not want known, or
is he in a righteous cause defeating the machinations of Evil, which may involve
5. Those who resist Allah and His Messenger will be great sacrifice of himself?
humbled to dust, as were those before them: for We
have already sent down Clear Signs. And the
10. Secret counsels are only (inspired) by the Evil One, in
order that he may cause grief to the Believers; but he
Unbelievers (will have) a humiliating Penalty,-
cannot harm them in the least, except as(5346) Allah
6. On the Day that Allah will raise them all up (again) permits; and on Allah let the Believers put their trust.
and show them the Truth (and meaning)(5340) of 5346 Evil can harm no one who is good, except insofar as (1) there is some
their conduct. Allah has reckoned its (value), though question of trial in Allah's Universal Plan, or (2) what appears to be harm may be
they may have forgotten it, for Allah is Witness to all real good. Nothing happens without Allah's will and permission. And we must
always trust Him, and not our cleverness or any adventitious circumstances that
things. draw us the least bit from the path of rectitude.
5340 This phrase, "Allah will tell them the truth of their deeds (or their doings or
their conduct)" occurs frequendy. See 5:48, n. 762; 5:105, n. 811; 6:60; 9:94; etc. 11. O ye who believe! When ye are told to make room in
In this life there is a certain mist or illusion in our spiritual sight. We see things the assemblies,(5347) (spread out and) make room:
from different angles and dispute about them; we hide real motives, and pretend
to virtues which we do not possess; others may attribute such virtues to us, and we
(ample) room will Allah provide for you. And when ye
may come to believe it ourselves; we conceive likes and hatreds on insufficient are told to rise up,(5348) rise up Allah will rise up, to
grounds; we forget what we should remember, and remember what we should (suitable) ranks (and degrees), those of you who
forget. Our vision is narrow, and our values are false. On the Day of Account all believe and who have been granted (mystic)
this will be remedied. Not only will true values be restored, but we shall ourselves Knowledge.(5349) And Allah is well- acquainted with
see the inwardness of things in our own lives, which we never saw before.
all ye do.
7. Seest thou not that Allah doth know (all) that is in the 5347 Even when a great man or a Leader comes into an Assembly, we are not to
heavens and on earth? There is not a secret press forward without discipline, as it causes inconvenience to him and detriment
to public business. Nor are we to shut out other people who have equal rights to
consultation between three, but He makes the fourth be in the Assembly. We must spread out, for Allah's earth is spacious, and so are
among them, -(5341) Nor between five but He makes our opportunities.
the sixth,- nor between fewer nor more, but He is in
their midst, wheresoever they be: In the end will He 5348 Rising up is a mark of respect. Just as those who obey soon become worthy
of command, so those who honour where honour is due, become themselves
tell them the truth of their conduct, on the Day of worthy of honour, in various degrees according to their capacities. "Rise up" may
Judgment. For Allah has full knowledge of all things. also here imply: 'when the Assembly is dismissed, do not loiter about'.
5341 Secrecy is a relative and limited term among ourselves. There is nothing 5349 Faith makes all people equal in the Kingdom of Allah , as regards the
hidden or unknown to Allah. Usually secrecy implies fear or distrust, plotting or essentials of citizenship in the Kingdom. But there is leadership, and rank and
wrongdoing. But all is open before Allah's sight. degree, joined with greater or less responsibility, and that depends on true
knowledge and insight. (R).
8. Turnest thou not thy sight towards those who were
forbidden secret counsels(5342) yet revert to that 12. O ye who believe! When ye consult the Messenger in
which they were forbidden (to do)? And they hold private,(5350) spend something in charity before your
secret counsels among themselves for iniquity and private consultation. That will be best for you, and
hostility, and disobedience to the Messenger. And most conducive to purity (of conduct).(5351) But if ye
when they come to thee, they salute thee,(5343) not find not (the wherewithal), Allah is Oft- Forgiving,
as Allah salutes thee, (but in crooked ways): And they Most Merciful.
say to themselves, "Why does not Allah punish us for 5350 In the Kingdom of Allah all instruction or consultation is open and free. But
our words?"(5344) Enough for them is Hell: In it will human nature is weak. And people want special instruction or private consultation
they burn, and evil is that destination! with the Teacher from one of several motives: (1) they may have, or think they
have, a special case, which they are not willing to disclose to their brethren in
5342 When the Muslim Brotherhood was acquiring strength in Madinah, and the general; (2) they may have some sense of delicacy or dignity, which can only be
forces of disruption were being discomfited in open fight against the Messenger of satisfied by a private interview; (3) they may even be selfish enough to want to
Righteousness, the wicked resorted to duplicity and secret intrigues, in which the monopolise the Teacher's time. These motives are, in an ascending order, worth
ringleaders were the disaffected Jews and the Hypocrites, whose machinations discouraging; and yet, considering the weakness of human nature, they cannot be
have been frequently referred to in the Qur'an. E.g., see 2:8-16; and 4:142-145. reprobated to the extent of shutting out their victims from chances of
5343 The salutation of Allah was (and is) "Peace!" But the enemies, who had not improvement. It is therefore recommended that they spend something in charity
for the good of their poorer brethren before they indulge in such weaknesses.
the courage to fight openly often twisted the words, and by using a word like Sam,
which meant "Death!" or "Destruction!" instead of Salam! (Peace!), they thought 5351 The charity is a sort of expiation for their pardonable weakness. Having
they were secretly venting their spite and yet apparendy using a polite form of made some monetary sacrifice for their poorer brethren they could face them with
salutation. Cf. 2:104, and n. 107, where another similar trick is exposed. less shame, and the charity would direct their attention to the need for purifying
their motives and conduct At the same time, this special charity is not made
5344 The enemies derisively enjoyed their trick (see last note) according to their
own perverted mentality. They asked blasphemously, "Why does not Allah punish obligatory, lest such persons should be shut out altogether from chances of the
us?" The answer is given; there is a Punishment, far greater than they imagine; it higher teaching on account of their pardonable foibles.
will come in good time; it will be the final Punishment after Judgement: it is
delayed in order to give them a chance of repentance and reformation. 13. Is it that ye are afraid of spending sums(5352) in
charity before your private consultation (with him)?
9. O ye who believe! When ye hold secret counsel, do it If, then, ye do not so, and Allah forgives you, then (at
not for iniquity and hostility, and disobedience to the least) establish regular prayer; practise(5353) regular
393
charity; and obey Allah and His Messenger. And Allah are the Party of the Evil One. Truly, it is the Party of
is well-acquainted with all that ye do. the Evil One that will perish!
5352 Note the plural here, Sadaqat, instead of the singular, Sadaqah in verse 12 5360 Man's original nature as created by Allah is good (30:30, and n. 3541). It is
above. While people with the foibles described in n. 5350 may be willing to spend because man, in spite of the warnings he has received, allows Evil to get the
"something" (small) in charity for a special consultation occasionally, they may be mastery over him, that man forgets Allah and the divine qualities which Allah gave
frightened of spending large sums when their needs for consultation may be him. The result of the perversion is that man becomes a partisan of Evil, and as
numerous. What is to be done then? Are they to be shut out altogether? No. such dooms himself to perdition (see also n. 3556).
They are asked to be punctilious in the discharge of their normal duties of at least
normal regular prayers and regular charity, "if Allah forgives you", i.e., if Allah's 20.Those who resist Allah and His Messenger will be
Messenger relieves them of further special contributions such as those noted in
verse 12. This condition, "if Allah forgives you", provides the safeguard against the among those most humiliated.(5361)
abuse of the privilege. The messenger would know in each case what is best for 5361 There are various degrees of humiliation in the final state in the spiritual
the individual and for the community. world. But the worst is the humiliation of being numbered among those who
5353 Zakah, which I have translated "regular charity", was instituted about A.H. 2. ignominiously attempted to resist the Irresistible.
14.Turnest thou not thy attention to those(5354) who 21.Allah has decreed: "It is I and My messengers who
turn (in friendship) to such as have the Wrath of Allah must prevail": For Allah is One full of strength, able to
upon them?(5355) They are neither of you nor of enforce His Will.(5362)
them, and they swear to falsehood knowingly.(5356) 5362 For the meaning of 'Aziz, see n. 2818 to 22:40.
5354 This refers to the Hypocrites of Madinah who pretended to be in Islam but
intrigued with the Jews. See references as given in n. 5342 above. 22. Thou wilt not find any people who believe in Allah
and the Last Day, loving those who resist Allah and
5355 By this time the Jews of Madinah and the Jewish tribes around had become
His Messenger, even though they were their fathers or
actively hostile to Islam, and were being sharply called to account for their
treachery. their sons,(5363) or their brothers, or their kindred.
For such He has written Faith(5364) in their hearts,
5356 They knew that as Muslims their duty was to refrain from the intrigues of the and strengthened them with a spirit(5365) from
enemies of Islam and to assist Islam against them.
Himself. And He will admit them to Gardens beneath
which Rivers flow, to dwell therein (for ever). Allah
15. Allah has prepared for them a severe Penalty: evil
will be well pleased with them, and they with
indeed are their deeds.
Him.(5366) They are the Party(5367) of Allah. Truly it
16.They have made their oaths a screen (for their is the Party of Allah that will achieve Felicity.
misdeeds): thus they obstruct (men)(5357) from the 5363 If anyone believes in Allah and His goodness and justice, and in the
Path of Allah. therefore shall they have a humiliating Hereafter, in which all true values will be restored he will never love evil or
wrongdoing or rebellion against Allah, even if these things are found in his nearest
Penalty.
kith and kin.
5357 A false man, by swearing that he is true, makes his falsehood all the more
5364 Faith in Allah is indelibly written on the tablets of their hearts and they can
heinous. He stands in the way of other people accepting Truth. He gives a handle
never be false to Allah.
to the cynics and the sceptics.
5365 Cf. 2:87 and 253, where it is said that Allah strengthened the Prophet Jesus
17.Of no profit whatever to them, against Allah, will be with the Holy Spirit. Here we learn that all good and righteous men are
their riches(5358) nor their sons: they will be strengthened by Allah with the Holy Spirit. If anything, the phrase used here is
stronger, "a spirit from Himself'. Whenever anyone offers his heart in faith and
Companions of the Fire, to dwell therein (for aye)! purity to Allah, Allah accepts it, engraves that Faith on the seeker's heart, and
5358 They may arrogantly boast of riches and alliances and followers in further fortifies him with the divine spirit, which we can no more define
manpower. But what are such worldly advantages before the Throne of the adequately than we can define in human language the nature and attributes of
Disposer of all events? They must come to utter misery. Allah.
5366 Again we have the doctrine of Allah's Good Pleasure as the highest goal of
18.One day will Allah raise them all up (for Judgment): man, the spiriuial heaven which he achieves by a life of purity and faith. He not
then will they swear to Him(5359) as they swear to only attains Allah's Good Pleasure as the crown of his felicity, but his own nature
you: And they think that they have something (to is so far transformed to the pattern of Allah's original creation that his own good
pleasure is in nothing but in Allah's Good Pleasure. The mutual good pleasure
stand upon). No, indeed! they are but liars! shows the heights to which man can attain. (R).
5359 When Judgement is established, and before they realise the Truth, they may
5367 This is in antithesis to the Party of the Evil One, mentioned in verse 19
think {as now) that some oaths or excuses will save them. But they have not now-
above. That Party of Evil will perish, but while it has its run in the scheme of the
much less will they have then-any footing to stand upon. Falsehood is falsehood,
present world, the Party of Truth and Reality may be Figuratively called the Party
and must perish. They must learn the worthlessness of their falsehood.
of Allah, even though all Creation is Allah's in another sense.
19. The Evil One has got the better of them:(5360) so he

has made them lose the remembrance of Allah. They
394
59. Al Hashr (The Mustering)

In the name of Allah, Most 4. That is because they resisted Allah and His Messenger.
Gracious, Most Merciful. and if any one resists Allah,(5374) verily Allah is
severe in Punishment.
5374 The punishment of Banu al Nadir was because in breaking their plighted
1. Whatever is in the heavens and on earth, let it declare word with the Messenger and in actively resisting Allah's Message and supporting
the enemies of that Message, they rebelled against His Holy Will. For such
the Praises and Glory(5368) of Allah. for He is the treason and rebellion the punishment is severe, and yet in this case it was
Exalted in Might, the Wise. seasoned with Mercy.
5368 This verse, introducing the Surah is identical with 57:1, introducing S. 57.
The theme of both is the wonderful working of Allah's Plan and Providence . In 5. Whether ye cut down (O ye Muslim!) The tender palm-
the one case it referred to the conquest of Makkah and taught the lesson of trees, or ye left them standing on their roots, it
humility. In this case it refers to the dislodgement of the treacherous Banu al was(5375) by leave of Allah, and in order that He
Nadir from their nest if intrigue in the neighbourhood of Madinah, practically
without a blow. See next note.
might(5376) cover with shame the rebellious
transgresses.
2. It is He Who got out the Unbelievers among the 5375 The unnecessary cutting down of fruit trees or destruction of crops, or any
People of the Book(5369) from their homes at the first wanton destruction whatever in war, is forbidden by the law and practice of Islam.
gathering (of the forces). Little did ye think that they But some destruction may be necessary for putting pressure on the enemy, and to
that extent it is allowed. But as far as possible, consistently with that objective of
would get out:(5370) And they thought that their military operations, such trees should not be cut down. Both these principles are
fortresses would defend them from Allah. But the in accordance with the Divine Will, and were followed by the Muslims in their
(Wrath of) Allah Came to them from quarters(5371) expedition.
from which they little expected (it), and cast terror 5376 The arrogance of Banu al Nadir had to be humbled, and their power for
into their hearts, so that they destroyed their mischief destroyed.
dwellings by their own(5372) hands and the hands of
the Believers, take warning, then, O ye with eyes (to 6. What Allah has bestowed on His Messenger (and
see)! taken away) from them - for this ye made no
5369 This refers to the Jewish tribe of Banu al Nadir whose intrigues and expedition with either cavalry or camelry:(5377) but
treachery nearly undid die. Muslim cause during the perilous days of the battle Allah gives power to His messengers over any He
Uhud in Shawwal, A.H. 3. Four months after, in Rabi' al Awwal, A.H. 4, steps pleases: and Allah(5378) has power over all things.
were taken against them. They were asked to leave the strategic position which
they occupied, about three miles south of Madinah, endangering the very 5377 Neither cavalry nor troops mounted on camels were employed in the siege.
existence of the Ummah in Madinah. At first they demurred, relying on their In fact the enemy surrendered at the first onset. See 59:2, and n. 5369 above.
fortresses and on their secret alliances with the Pagans of Makkah and the
Hypocrites of Madinah. But when the Muslim army was gathered to punish them 5378 Allah accomplishes His Purpose in various ways, according to His Wise and
and actually besieged them for some days, their allies stirred not a finger in their Holy Will and Plan. In some cases a fight is necessary. In some cases the godly
aid, and they were wise enough to leave. Most of them joined their brethren in attain their objective and overawe the forces of evil without actual fighting.
Syria , which they were permitted to do, after being disarmed. Some of them
joined their brethren in Khaybar: see n. 3705 to 33:27. Banu al Nadir richly 7. What Allah has bestowed(5379) on His Messenger
deserved punishment, but their lives were spared, and they were allowed to carry (and taken away) from the people(5380) of the
away their goods and chattels.
townships,- belongs to Allah,- to His Messenger(5381)
5370 That is, without actual hostilities, and the shedding of precious Muslim and to kindred and orphans, the needy and the
blood. wayfarer; In order that it may not (merely) make a
5371 They had played a double game. Originally they were sworn allies of the circuit between the wealthy among you. So take what
Madinah Muslims under the Prophet, but they secretly intrigued with the Makkah the Messenger assigns to you, and deny yourselves
Pagans under Abu Sufyan and the Madinah Hypocrites. They even tried that which he withholds from you.(5381-A) And fear
treacherously to take the life of the Prophet while he was on a visit to them, Allah. for Allah is strict in Punishment.
breaking both the laws of hospitality and their own sworn alliance. They thought
the Pagan Quraysh of Makkah and the Hypocrites of Madinah would help them, 5379 The Jews had originally come from outside Arabia , and seized on the land
but they did not help them. On the contrary the eleven day siege showed them near Madinah. They refused to adapt themselves to the people of Arabia , and
their own helplessness. Their supplies were cut off: the exigencies of the siege were in fact a morn in the side of the genuine Arabs of Madinah. Their
necessitated the destruction of their outlying palm trees; and the unexpected turn dispossession is therefore a restoration of the land to its original people. But the
in their fortunes disheartened diem. Their hearts were struck with terror and they word Fa' is here understood in a technical sense, as meaning property abandoned
capitulated. But they laid waste their homes before they left: see next note. by the enemy or taken from him without a formal war. In that sense it is
distinguished from Anfal, or spoils, taken after actual fighting, about which see 8:1,
5372 Their lives were spared, and they were allowed ten days in which to remove 41.
themselves, their families, and such goods as they could carry. In order to leave no
habitations for the Muslims they demolished their own houses and laid waste their 5380 The people of the townships: the townships were the Jewish setlements
property, to complete the destruction which the operations of war had already round Madinah, of Banu al Nadir and possibly of other tribes. Cf. the "townships"
caused at the hands of the besieging force of the Muslims. mentioned in 59:14 below. The reference cannot be to Wadi al Qura ( Valley of
Towns ), now Mada'in Salih, which was subjugated after Khaybar and Fadak in
3. And had it not been that Allah had decreed A.H. 7, unless this verse is later than the rest of the Surah.
banishment for them,(5373) He would certainly have 5381 Belongs to Allah: i.e., to Allah's Cause; and the beneficiaries are further
punished them in this world: And in the Hereafter they detailed. No shares are fixed; they depend upon circumstances, and are left to the
shall (certainly) have the Punishment of the Fire. judgement of the Leader. Compare a similar list of those entitled to Charity, in
2:177, but the two lists refer to different circumstances and have different benefi-
5373 Banishment was a comparatively mild punishment for them, but the ciaries in addition to the portion common to both.
Providence of Allah had decreed that a chance should be given to them even
though they were a treacherous foe. Within two years, their brethren the Banu 5381-
5381-A Alternatively these words may be translated: "So take what the Messenger
Qurayzah showed that they had not profited by their example, and had to be dealt gives you, and refrain from what he prohibits you". [Eds.].
with in another way: see 33:26 and notes.
395
5388 All hopes founded on iniquity and treachery are vain and illusory. There
8. (Some part is due) to the indigent Muhajirs,(5382) may be honour among thieves. But there is no honour as between dishonest
those who were expelled from their homes and their intriguers, and they are not likely to get any real help from any quarter.
property, while seeking Grace from Allah and (His)
Good Pleasure, and aiding Allah and His Messenger. 13.Of a truth ye are More feared in their hearts, then
such are indeed the sincere ones:- Allah.(5389) This is because they are men devoid of
5382 The Muhajirs are those who forsook their homes and property in Makkah understanding.
in order to assist the Prophet in his migration to Madinah (Hijrah). Their devotion 5389 Being Unbelievers they fear you more than they fear Allah, because your
and sincerity were proved beyond doubt by their self-denial, and they were now to valour they see, but in Allah they do not believe. An alternative construction
be rewarded. would yield the meaning: "Ye Muslims, even if ye are weak numerically, or they
may have other seeming advantages, ye are really stronger than they are, because
9. But those who before them, had homes(5383) (in they have a wholesome fear in the minds, and Allah sends such fear into the
Medina) and had adopted the Faith,- show their hearts of wrongdoers!" (R).
affection to such as came to them for refuge, and
entertain no desire in their hearts for things given to 14. They will not fight you (even) together, except in
the (latter), but give them preference over fortified townships, or from behind walls.(5390)
themselves, even though poverty was their (own lot). Strong is their fighting (spirit) amongst themselves:
And those saved from the covetousness of their own thou wouldst think they were united, but their hearts
souls,- they are the ones that achieve prosperity. are divided:(5391) that is because they are a people
devoid of wisdom.
5383 This refers to the Ansar (the Helpers), the people of Madinah, who
accepted Islam when it was persecuted in Makkah, and who invited the Prophet to 5390 They have not sufficient self-confidence or elan to sustain them in a fight
join them and become their Leader in MadTnah. The Hijrah was possible except under material advantages or defences. Even if they join forces, they have
because of their good will and their generous hospitality. They entertained the not sufficient trust in each other to expose themselves to open fighting.
Prophet and all the refugees (Muhajirs) who came with him. The most remarkable
ties of full brotherhood were established between individual members of the one 5391 'It may be that they have a strong fighting spirit among themselves, but they
group and the other. Until the Ummah got its own resources, the Helpers have no Cause to fight for and no common objective to achieve. The Makkan
regularly gave and the Refugees regularly received. The Helpers counted it a Pagans want to keep their own unjust autocracy; the Madinah Hypocrites wish for
privilege to entertain the Refugees, and even the poor vied with the rich in their their own domination in Madinah; and the Jews want their racial superiority
spirit of self-sacrifice. When the confiscated land and property of Banu Nadir was established over the Arabs, of whose growing union and power they are jealous.'
divided, and the major portion was assigned to the refugees, there was not the least Their pretended alliance could not stand the strain of either a defeat or a victory.
jealousy on the part of the Helpers. They rejoiced in the good fortune of their If they had been wise, they would have accepted the Cause of Unity, Faith, and
brethren. And incidentally they were themselves relieved of anxiety and Truth.
responsibility on their behalf.
15.Like those who lately(5392) preceded them, they
10. And those who came(5384) after them say: "Our have tasted the evil result of their conduct; and (in the
Lord! Forgive us, and our brethren who came before Hereafter there is) for them a grievous Penalty;-
us into the Faith, and leave not, in our hearts, rancour 5392 The immediate reference was probably to the Jewish goldsmith tribe of
(or sense of injury)(5385) against those who have Banu Qaynuqa', who were also settled in a fortified township near Madinah. They
believed. Our Lord! Thou art indeed Full of Kindness, were also punished and banished for their treachery, about a month after the
Most Merciful." battle of Badr, in which the Makkan Pagans had suffered a signal defeat, in
Shawwal, A.H. 2. Banu al Nadir evidently did not take that lesson to heart. The
5384 Those that came after them: the immediate meaning would refer to later general meaning is that we must learn to be on our guard against the consequences
arrivals in Madinah or later accessions to Islam, compared with the early Muhajirs. of treachery and sin. No fortuitous alliances with other men of iniquity will save
But the general meaning would include all future comers into the House of Islam. us.
They pray, not only for themselves, but for all their brethren, and above all, they
pray that their hearts may be purified of any desire or tendency to disparage the 16.(Their allies deceived them), like the Evil One, when
work or virtues of other Muslims or to feel any jealousy on account of their
successes or good fortune. he says to man, "Deny Allah.: but when(5393) (man)
denies Allah, (the Evil One) says, "I am free of thee: I
5385 Cf. 7:43, and n. 1021. do fear Allah, the Lord of the Worlds!"
11. Hast thou not observed the Hypocrites say to their 5393 An apt simile. Evil tempts man in all sorts of ways, and presents seductive
promises and alliances to delude him into the belief that he will be saved from the
misbelieving brethren among the People of the Book? consequences. The Evil One says, "Deny Allah": which means not merely denial
-(5386) "If ye are expelled, we too will go out with in words, but denial in acts—disobedience of Allah's Law, deviation from the path
you, and we will never hearken to any one in your of rectitude. When the sinner gets well into the mire, the Evil One says cynically:
affair; and if ye are attacked (in fight) we will help "How can I help you against Allah? Don't you see I am afraid of Him? All our
alliances and understandings were moonshine. You must bear the consequences
you". But Allah is witness(5387) that they are indeed of your own folly."
liars.
5386 The Jews of Banu al Nadir had been assured by the Hypocrites of Madinah 17. The end of both will be that they will go into the Fire,
of their support to their cause. They had thought that their defection from the dwelling therein for ever. Such is the reward of the
Prophet's Cause would so weaken that cause that they would save their friends. wrong-doers.
But they never intended to undertake any act involving self-sacrifice on their part;
if they had helped their Jewish friends, it was not likely that they would have
succeeded; and if they had actually gone to the fight, they had neither valour nor 18. O ye who believe! Fear Allah,(5394) and let every
fervour to support them, and they would have fled ignominiously before the soul look to what (provision) it has(5394) sent forth
discipline, earnestness, and Faith of the men of Islam. for the morrow. Yea, fear Allah.(5395-A) for Allah is
5387 For this actually happened. They never stirred a finger for the Jews, and they well-acquainted with (all) that ye do.
never intended to do so. And Allah knows all their motives and secrets: cf. 47:26, 5394 The "fear of Allah" is akin to love; for it means the fear of offending Him or
n. 4850. doing anything wrong that will forfeit His Good Pleasure. This is Taqwa, which
implies self-restraint, guarding ourselves from all sin, wrong, and injustice, and the
12. If they are expelled, never will they go out with positive doing of good. See 2:2, and n. 26.
them; and if they are attacked (in fight), they will
5394 The "fear of Allah" is akin to love; for it means the fear of offending Him or
never help them; and if they do help them, they will doing anything wrong that will forfeit His Good Pleasure. This is Taqwa, which
turn their backs; so they will receive no help.(5388)
396
implies self-restraint, guarding ourselves from all sin, wrong, and injustice, and the Perfection), the Guardian of Faith, the Preserver of
positive doing of good. See 2:2, and n. 26.
Safety,(5402) the Exalted in Might, the Irresistible,
5395-A The repetition emphasises both sides of Taqwa: "let your soul fear to do
5395- the Supreme:(5403) Glory to Allah. (High is He) above
wrong and let it do every act of righteousness; for Allah observes both your inner the partners(5404) they attribute to Him.
motives and your acts, and in His scheme of things everything will have its due
consequences. 5401 This phrase is repeated from the last verse in order to lead us to the
contemplation of some other attributes of Allah, after we have realised those
19. And be ye not like those who forgot Allah;(5396) and which form our fundamental conceptions of Allah. See the preceding and the
following note.
He made them forget their own souls! Such are the
rebellious transgressors! 5402 How can a translator reproduce the sublimity and the comprehensiveness of
the magnificent Arabic words, which mean so much in a single symbol? (1) "The
5396 To forget Allah is to forget the only Eternal Reality. As we are only reflected Sovereign" in our human language implies the one undisputed authority which is
realities, how can we understand or do justice to or remember ourselves, when we entitled to give commands and to receive obedience, and which in fact receives
forget the very source of our being? (R). obedience; the power which enforces law and justice. (2) Human authority may be
misused, but in the tide "die Holy One", we postulate a Being free from all stain or
20.Not equal are the Companions of the Fire and the evil, and replete with the highest Purity. (3) "Salam" has not only the idea of Peace
as opposed to Conflict, but wholeness as opposed to defects: hence our
Companions of the Garden: it is the Companions of the paraphrase "Source of Peace and Perfection". (4) Mu'min, one who entertains
Garden, that will achieve Felicity.(5397) Faith, who gives Faith to others, who is never false to the Faith that others place in
him; hence our paraphrase "Guardian of Faith". (5) "Preserver of Safety": guarding
5397 The others, the Companions of the Fire, will find their lives wasted and
all from danger, corruption, loss, etc.: the word is used for the Qur'an in 5:48.
nullified. Their capacities will be rendered inert and their wishes will end in
These are the attributes of kindness and benevolence: in the next note are
futility.
described the attributes of power.
21. Had We sent down this Qurán on a mountain,(5398) 5403 See last note. (6) Allah is not only good, but He can carry out His Will. (7)
verily, thou wouldst have seen it humble itself and And if anything resists or opposes Him, His Will prevails. (8) For He is Supreme,
above all tilings and creatures. Thus we come back to tile Unity with which we
cleave(5399) asunder for fear of Allah. Such are the began in verse 22.
similitudes which We propound to men, that they may
reflect. 5404 Such being Allah's attributes of Goodness and Power, how foolish is it of
men to worship anything else but Him? Who can approach His glory and
5398 There are two ideas associated in men's minds with a mountain: one is its goodness?
height, and the other that it is rocky, stony, hard. Now comes the metaphor. The
Revelation of Allah is so sublime that even the highest mountains humble
themselves before it. The Revelation is so powerful and convincing that even the
24. He is Allah, the Creator,(5405) the Evolver, the
hard rock splits asunder under it. Will man then be so arrogant as to consider Bestower of Forms(5406) (or Colours). To Him
himself superior to it, or so hardhearted as not to be affected by its powerful belong(5407) the Most Beautiful Names: whatever is
Message? The answer is "No" for unspoilt man; 'Yes" for man when degraded by in the heavens and on earth, doth declare His Praises
sin to be the vilest of creatures. and Glory:(5408) and He is the Exalted in Might, the
5399 Cf. 7:143, and n. 1103, where, in the story of Moses, the Mount became as Wise.
dust "when the Lord manifested His Glory". Also C f. 33:72, and n. 3778, where
5405 Allah's attributes of Goodness and Power having been referred to, we are
the mountains are mentioned as an emblem of stability, but as refusing to accept
now told of His creative energy, of which three aspects are here mentioned, as
the Trust ( Amanah) because they felt themselves to be too humble to be equal to
explained in the following note. The point is emphasised that He does not merely
such a tremendous Trust. (R).
create and leave alone; He goes on fashioning, evolving new forms and colours,
and sustaining all the energies and capacities which He has put into His Creation,
22. Allah is He, than Whom there is no other god;-(5400) according to various laws which He has established.
Who knows (all things) both secret and open; He,
5406 The act or acts of creation have various aspects, and the various words used
Most Gracious, Most Merciful. in this connection are summarised in n. 120 to 2:117, as supplemented by n. 916
5400 Here follows a passage of great sublimity, summing up the attributes of to 6:94 and n. 923 to 6:98. Khalaqa is the general term for creation, and the
Allah. In this verse, we have the general attributes, which give us the fundamental Author of all Creation is Khaliq. B ara'a implies a process of evolving from
basis on which we can form some idea of Allah. We start with the proposition that previously created matter or state: the Author of this process is Bari , the Evolver.
there is nothing else like Him. We think of His Unity; all the varying and Sawwara implies giving definite form or colour, so as to make a thing exactly
conflicting forces in Creation are controlled by Him and look to Him, and we can suited to a given end or object: hence the title Musaxvwir, Bestower of Forms or
never get a true idea of Him unless we understand the meaning of Unity. His Colours: for this shows the completion of the visible stage of creation.
knowledge extends to everything seen and unseen, present and future, near and
5407 Cf. 7:180. n. 1154; and 17:110, n. 2322.
far, in being and not in being: in fact these contrasts, which apply to our
knowledge, do not apply to Him. His Grace and His Mercy are unbounded: see 5408 Thus the argument of the Surah is rounded off on the same note as was
1:1, and n. 19; and unless we realise these, we can have no true conception of our struck at the beginning, 59:1. The first verse and the last verse of the Surah are the
position in the working of His Will and Plan. (R). same, except as regards the tense of the verb sabbaha. In the first verse it is the
optative form of the preterite sabbaha: 'let everything declare the Glory of Allah'.
23. Allah is He, than Whom there is no other god;-(5401) After the illustrations given, the declaratory form of the aorist is appropriate,
the Sovereign, the Holy One, the Source of Peace (and yusabbihu: "everything doth declare the Glory of Allah".
397
60. Al Mumtahinah (That Which Examines)

In the name of Allah, Most 5413 See 9:114. Abraham was tender-hearted, and loyal to his father and his
people. He warned them against idolatry and sin, and prayed for his father, but
Gracious, Most Merciful. when his father and his people became open enemies of Allah, Abraham entirely
dissociated himself from them, and left his home, his father, his people, and his
country. Those with him were his believing wife and nephew Lut and any other
Believers that went into exile with him.
1. O ye who believe! Take not my enemies and yours as
5414 The enemies of Allah are enemies of the righteous, and they hate the
friends (or protectors),- offering them(5409) (your) righteous. Therefore the righteous must cut themselves off eternally from them,
love, even though they have rejected the Truth that unless they repent and come back to Allah. In that case they receive Allah's mercy
has come to you, and have (on the contrary) driven and are entitled to all the rights of love and brotherhood. This shows that our
out the Prophet and yourselves (from your homes), detestation is for evil, not for men as such so long as there is a chance for
repentance. See also verse 7 below. But we must give no chance to Evil for
(simply) because ye believe in Allah your Lord!(5410) working evil on our Brotherhood at any time.
If ye have come out to strive in My Way and to seek
My Good Pleasure, (take them not as friends), holding 5415 Refer again to 9:114. n. 1365: and n. 5413 above. Abraham's conduct is not
secret converse of love (and friendship) with them: condemned: it was a special case, and is not to be imitated by weaker men, who
may fall into sin by thinking too much of sinners.
for I know full well all that ye conceal and all that ye
reveal. And any of you that does this has strayed from 5416 This prayer indicates what our attitude should be. We must trust to Allah,
the Straight Path. and not to Allah's enemies to protect and befriend ourselves, our families, or
those near and dear to us.
5409 The immediate occasion for this was a secret letter sent by one Hatib, a
Muhajir, from Madinah, to the Pagans at Makkah, in most friendly terms, seeking 5. "Our Lord! Make us not a (test and) trial(5417) for the
for their protection on behalf of his children and relatives left behind in Makkah.
The letter was intercepted, and he confessed the truth. He was forgiven as he told Unbelievers, but forgive us, our Lord! for Thou art the
the truth and his motive did not appear to be heinous, but this instruction was Exalted in Might, the Wise."
given for future guidance. This was shortly before the conquest of Makkah, but
5417 In n. 1198 to 8:25, 1 have explained the shades of meaning in the word
the principle is of universal application. You cannot be on terms of secret intimacy
Fitnah. In 2:102 Harut and Marut were a trial to test the righteous who trusted in
with the enemies of your Faith and people, who are persecuting your Faith and
Allah from the unrighteous who resorted to evil and superstition. Here the prayer
seeking to destroy your Faith and you. You may not do so even for the sake of
to Allah is that we should be saved from becoming so weak as to tempt the
your relatives as it compromises the life and existence of your whole community.
Unbelievers to try to attack and destroy us.
5410 Such was the position of the Muslim community in Madinah after the Hijrah
and before the conquest of Makkah. 6. There was indeed in them(5418) an excellent example
for you to follow,- for those whose hope is in Allah and
2. If they were to get(5411) the better of you, they in the Last Day. But if any turn away, truly Allah is
would behave to you as enemies, and stretch forth Free of all(5419) Wants, Worthy of all Praise.
their hands and their tongues against you for evil: and
5418 In them: i.e., in their attitude of prayer and reliance on Allah, and of
they desire that ye should reject the Truth. dissociation from evil.
5411 Besides the question of your fidelity to your own people, even your own
5419 If anyone rejects Allah's Message or Law, the loss is his own. It is not Allah
selfish interests require you to beware of secret intrigues with the enemies. They
Who needs him or his worship or his sacrifice or his praise. Allah is independent
will welcome you as cat's paws. But what will happen when they have used you and
of all wants, and His attributes are inherently deserving of all praise, whether the
got the better of you and your people? Then they will show you their hand. And a
wicked give such praise or not, in word or deed.
heavy hand it will be! Not only will they injure you with their hands but with their
tongues! The only words they will use for you will be "Traitors to their own"! If
they intrigue with you now, it is to pervert you from the path of truth and 7. It may be that Allah will grant love (and
righteousness and to win you over to their evil ways. friendship)(5420) between you and those whom ye
(now) hold as enemies. For Allah has power (over all
3. Of no profit to you(5412) will be your relatives and things); And Allah is Oft-Forgiving, Most Merciful.
your children on the Day of Judgment: He will judge
5420 Apparent religious hatred or enmity or persecution may be due to ignorance
between you: for Allah sees well all that ye do. or over-zeal in a soul, which Allah will forgive and use eventually in His service, as
5412 The plea of children and relatives (see n. 5409 above) will be no excuse for happened in the case of 'Umar, who was a different man before and after his
treachery when the Day of Judgement comes. Your children and family will not conversion. As stated in n. 5414 above, we should hate evil, but not men as such.
save you. The Judgement will be in the hands of Allah, and He has full knowledge
of all your overt and hidden acts and motives. 8. Allah forbids you not, with regard to those who fight
you not for (your) Faith nor drive you out of your
4. There is for you an excellent example (to follow) in homes, from dealing kindly and justly(5421) with
Abraham and those with him,(5413) when they said to them: for Allah loveth those who are just.
their people: "We are clear of you and of whatever ye
5421 Even with Unbelievers, unless they are rampant and out to destroy us and
worship besides Allah. we have rejected you, and our Faith, we should deal kindly and equitably, as is shown by our Prophet's own
there has arisen, between us and you, enmity(5414) example.
and hatred for ever,- unless ye believe in Allah and
Him alone": But not when Abraham said to his father: 9. Allah only forbids you, with regard to those who fight
"I will pray for forgiveness(5415) for thee, though I you for (your) Faith, and drive you out of your homes,
have no power (to get) aught on thy behalf from and support (others) in driving you out, from turning
Allah." (They prayed): "Our Lord!(5416) in Thee do we to them (for friendship and protection). It is such as
trust, and to Thee do we turn in repentance: to Thee is turn to them (in these circumstances), that do wrong.
(our) Final Goal.
398
deserted individual would be compensated by the individual who gains a wife. If

10. O yewho believe! When there come to you believing the dowers were unequal, the balance would be recoverable as between the
women refugees,(5422) examine (and test) them: communities, and the adjustment would then be made as between the individuals.
Allah knows best as to their Faith: if ye In practice the common Fund compensated the deserted husband in anticipation
ascertain(5423) that they are Believers, then send of any necessary adjustments.
them not back to the Unbelievers. They are not lawful
(wives) for the Unbelievers, nor are the (Unbelievers) 12. O Prophet!(5427) When believing women come to
lawful (husbands) for them. But pay the Unbelievers thee to take the oath of fealty to thee, that they will
what they have spent (on their dower), and there will not associate in worship any other thing whatever
be no blame on you if ye marry them(5424) on with Allah, that they will not steal, that they will not
payment of their dower to them. But hold not to the commit adultery (or fornication), that they will not kill
guardianship of(5425) unbelieving women: ask for their children, that they will not utter slander,
what ye have spent on their dowers, and let the intentionally forging Falsehood,(5427-A) and that
(Unbelievers) ask for what they have spent (on the they will not disobey thee in any just matter,- then do
dowers of women who come over to you). Such is the thou receive their fealty, and pray to Allah(5428) for
command of Allah. He judges (with justice) between the forgiveness (of their sins): for Allah is Oft-
you. And Allah is Full of Knowledge and Wisdom. Forgiving, Most Merciful.
5422 Under the treaty of Hudaybiyah [see Introduction to S. 48, paragraph 4, 5427 Now come directions as to the points on which women entering Islam
condition (3)], women under guardianship (including married women), who fled should pledge themselves. Similar points apply to men, but here the question is
from Quraysh in Makkah to the Prophet's protection at Madinah were to be sent about women, and especially such as were likely, in those early days of Islam, to
back. But before this Ayah was issued, Qurash had already broken the treaty, and come from Pagan society into Muslim society in the conditions discussed in notes
some instruction was necessary as to what the Madinah Muslims should do in 5422 and 5423 above. A pledge on these points would search out their real
those circumstances. Muslim women married to Pagan husbands in Makkah were motives; (1) to worship none but Allah; (2) not to steal; (3) not to indulge in sex
oppressed for their Faith, and some of them came to Madinah as refugees. After outside the marriage tie; (4) not to commit infanticide; (the Pagan Arabs were
this, they were not to be returned to the custody of their Pagan husbands at prone to female infanticide); (5) not to indulge in slander or scandal; and (6)
Makkah, as the marriage of believing women with non-Muslims was held to be generally, to obey loyally the law and principles of Islam. The last was a
dissolved if the husbands did not accept Islam. But in order to give no suspicion comprehensive and sufficient phrase, but it was good to indicate also the special
to the Pagans that they were badly treated as they lost the dower they had given on points to which attention was to be directed in those special circumstances.
marriage, that dower was to be repaid to the husbands. Thus helpless women Obedience was, of course, to be in all things just and reasonable: Islam requires
refugees were to be protected at the cost of the Muslims. strict discipline but not slavishness. (R).
5423 The condition was that they should be Muslim women. How were the 5427-A "That they will not utter slander, intentionally forging falsehood": Literally,
5427-
Muslims to know? A non-Muslim woman, in order to escape from her lawful ". . . nor produce any lie that they have devised between their hands and feet".
guardians in Makkah, might pretend that she was a Muslim. The true state of her These words mean that they should not falsely attribute the paternity of their
mind and heart would be known to Allah alone. But if the Muslims, on an illegitimate children to their lawful husbands thereby adding to the monstrosity of
examination of the woman, found that she professed Islam, she was to have their original sin of infidelity. [Eds.].
protection. The examination would be directed (among other things) to the points 5428 If pledges are sincerely given for future conduct, admission to Islam is open.
mentioned in verse 12 below. If there is anything in the past, for which there is evidence of sincere repentance,
5424 As the marriage was held to be dissolved (see n. 5422 above), there was no forgiveness is to be prayed for. Allah forgives in such cases: how can man refuse to
bar to the remarriage of the refugee Muslim woman with a Muslim man on the give such cases a real chance?
payment of the usual dower to her.
13. O ye who believe! Turn not (for friendship) to people
5425 Unbelieving women in a Muslim society would only be a clog and a
handicap. There would be neither happiness for them, nor could they conduce in
on whom is the Wrath of Allah,(5429) of the Hereafter
any way to the healthy life of the society in which they lived as aliens. They were to they are already in despair, just as the Unbelievers are
be sent away, as their marriage was held to be dissolved; and the dowers paid to in despair about those (buried) in graves.(5430)
them were to be demanded from the guardians to whom they were sent back, just
as in the contrary scase the dowers of believing women were to be paid back to 5429 So we come back to the theme with which we started in this Surah: that we
their Pagan ex-husbands (n. 5422 above). should not turn for friendship and intimacy to those who break Allah's Law and
are outlaws in Allah's Kingdom. The various phases of this question, and the
legitimate qualifications, have already been mentioned, and the argument is here
11. And if any of your wives deserts you to the rounded off. Cf. also 58:14.
Unbelievers,(5426) and ye have an accession (by the
coming over of a woman from the other side), then 5430 The Unbelievers, who do not believe in a Future Life, can therefore have no
hope beyond this life. Miserable indeed is this life to them; for the ills of this life
pay to those whose wives have deserted the are real to them, and they can have no hope of redress. But such is also the state
equivalent of what they had spent (on their dower). of others-people of the Book or not-who wallow in sin and incur the divine
And fear Allah, in Whom ye believe. Wrath. Even if they believe in a Future Life, it can only be to them a life of
horror, punishment, and despair. For those of Faith the prospect is different.
5426 A very unlikely contingency, considering how much better position the They may suffer in this life, but this life to them is only a fleeting shadow that will
women occupied in Islam than under Pagan custom. But all contingencies have to soon pass away. The Reality is beyond; there will be full redress in the Beyond,
be provided for equitably in legislation. If a woman went over to the Pagans, her and Achievement and Felicity as they can scarcely conceive of in the terms of this
dower would be recoverable from the Pagans and payable to the deserted life.
husband. If a woman came over from the Pagans, her dower would be payable to
the Pagans. Assuming that the two dowers were equal, the one would be set off
against the other as between the two communities; but within the communities the
399
61. Al Saff (The Battle Array)

In the name of Allah, Most 5438 "Ahmad", or "Muhammad", the Praised One, is almost a translation of the
Greek word Periclytos. In the present Gospel of John, 14:16, 15:26, and 16:7, the
Gracious, Most Merciful. word "Comforter" in the English version is for the Greek word "Paracletos", which
means "Advocate", "one called to the help of another, a kind friend", rather than
"Comforter". Our doctors contend that Paracletos is a corrupt reading for
Periclytos, and that in their original saying of Jesus there was a prophecy of our
1. Whatever is(5431) in the heavens and on earth, let it Prophet Ahmad by name. Even if we read Paraclete, it would apply to the
declare the Praises and Glory of Allah. for He is the Prophet, who is "a Mercy for all creatures" (21:107) and "most kind and merciful
to the Believers" (9:128). See also n. 416 to 3:81.
Exalted in Might, the Wise.
5439 Our Prophet was foretold in many ways; and when he came, he showed
5431 This verse is identical with 59:1. The latter illustrated the theme of the forth many Clear Signs, for his whole life from beginning to end was one vast
wonderful working of Allah's providence in defeating the wiles of His enemies. miracle. He fought and won against odds. Without learning from men he taught
Here the same theme is illustrated by showing the need of unshaken discipline if the highest wisdom. He melted hearts that were hard, and he strengthened hearts
we are to receive the help of Allah. that were tender and required support. In all his sayings and doings men of
discernment could see the working of Allah's hand; yet the ignorant Unbelievers
2. O ye who believe! Why say ye that which ye do called it all Sorcery!-called that unreal which became the most solid fact of human
not?(5432) history!
5432 At Uhud there was some disobedience and therefore breach of discipline.
People had talked much, but had failed to back up their resolution in words with
7. Who doth greater wrong than one who invents
firmness in action. See n. 442 to 3:121. But on all occasions when men's deeds are falsehood against Allah, even as he is being
not commensurate with their words, their conduct is odious in the sight of Allah, invited(5440) to Islam? And Allah guides not those
and it is only due to Allah's Mercy if they are saved from disaster. who do wrong.
3. Grievously odious is it in the sight of Allah that ye say 5440 It is wrong in any case to uphold falsehoods and debasing superstitions, but
it is doubly wrong when these are put forward in rivalry or opposition to the light
that which ye do not. of eternal Unity and Harmony which is Islam. See C. 7-11. Allah sends His
guidance freely, but withdraws His Grace from those who wilfully do wrong.
4. Truly Allah loves those who fight in His Cause in battle
array, as if(5433) they were a solid cemented 8. Their intention is to extinguish Allah.s Light (by
structure. blowing) with their mouths:(5441) But Allah will
5433 A battle array, in which a large number of men stand, march, or hold
complete (the revelation of) His Light, even though
together against assault as if they were a solid wall, is a striking example of order, the Unbelievers may detest (it).
discipline, cohesion, and courage. A solid cemented structure is even a better
5441 Allah's Light is unquenchable. A foolish, ignorant person who thinks of
simile than the usual "solid wall" as the "structure" or building implies a more
extinguishing it is like a rustic who wants to blow out electric light as he might blow
diversified organisation held together in unity and strength, each part contributing
out a rush candle! With their mouths also implies the babble and cackle of
strength in its own way, and the whole held together not like a mass but like a
Ignorance against Allah's Truth. The more the foolish ones try to quench Allah's
living organism. Cf. also 37:1 and n. 4031.
Light, the clearer it shines, to shame them!
5. And remember, Moses said(5434) to his people: "O 9. It is He Who has sent His Messenger with Guidance
my people! why do ye vex and insult me, though ye
and the Religion of Truth, that he may proclaim it over
know that I am the messenger of Allah (sent) to you?"
all religion,(5442) even though the Pagans may detest
Then when they went wrong,(5435) Allah let their
(it).
hearts go wrong. For Allah guides not those who are
rebellious transgressors. 5442 Over all religion:, in the singular: not over all other religions, in the plural.
There is really only one true Religion, the Message of Allah, submission to the
5434 The people of Moses often rebelled against him, vexed his spirit, and Will of Allah: this is called Islam. It was the religion preached by Moses and
insulted him. See 33:69. n. 3774, and (in the Old Testament) Num 12:1-15. They Jesus; it was the religion of Abraham, Noah, and all the prophets, by whatever
did it not through ignorance, but from a selfish, perverse, and rebellious spirit, for name it may be called. If people corrupt that pure light, and call their religions by
which they received punishment. The Ummah of Islam should remember and different names, we must bear with them, and we may allow the names for
take note of it, and should avoid any deviation from the Law and Will of Allah. convenience. But Truth must prevail over all. See also 9:33, n. 1290, and 48:28, n.
4912.
5435 The sinner's own will deviates, i.e., goes off from the right way, and he does
wrong. That means that he shuts off Allah's grace, Allah then, after the sinner's
repeated rebellion, withdraws the protecting Grace from him, and the sinner's 10. O ye who believe! Shall I lead you to a bargain(5443)
heart is tainted: there is "a disease in his heart", which is the centre of his being: his that will save you from a grievous Penalty?-
spiritual state is ruined. Allah's guidance is withdrawn from him.
5443 Tijarah: bargain, trade, traffic, transaction: something given or done, in
return for something which we desire to get. What we give or do on our part is
6. And remember, Jesus, the son of Mary, said: "O described in verse 11 below, and what we get is described in verse 12. It is truly a
Children of Israel! I am the messenger of Allah (sent) wonderful bargain: what we are asked to give is so little; what we are promised in
to you,(5436) confirming(5437) the Law (which return is so much. There comes Allah's unbounded Bounty and Munificence. Cf.
came) before me, and giving Glad Tidings of a also 9:111, where the bargain is stated in another way.
Messenger to come after me, whose name shall be
Ahmad."(5438) But when he came to them with Clear
11. That ye believe in Allah and His Messenger, and that
Signs,(5439) they said, "this is evident sorcery!" ye strive (your utmost) in the Cause of Allah, with
your property and your persons: That will be best for
5436 The mission of Jesus was to his own people, the Jews. Cf. Matt. 10:5-6. See you, if ye but knew!(5444)
also Matt. 15:24: "I am not sent but to the lost sheep of Israel ;" also Matt. 15:26:
"It is not meet to take the children's bread, and to cast it to the dogs." 5444 It would indeed be a great and wonderful bargain to give so little and get so
much, if we only knew and understood the comparative value of things-die
5437 Cf. Matt 5:17.
400
sacrifice of our fleeting advantages for forgiveness, the love of Allah, and eternal 5446 If we seek Allah's help, we must first help Allah's Cause, i.e., dedicate
bliss. ourselves to Him entirely and without reserve. This was also the teaching of Jesus,
as mentioned in this verse. As found in the New Testament, the metaphor used is
12. He will forgive you your sins, and admit you to that of the Cross. "Then said Jesus to his disciples, if any man will come after me,
let him deny himself, and take up his cross, and follow me." (Matt. 16:24).
Gardens beneath which Rivers flow, and to beautiful
mansions in Gardens of Eternity: that is indeed the 5447 See 3:52, and n. 392; and for the Biblical reference, see the last note. The
Supreme Achievement. names of the twelve Disciples will be found in Matt. 10:2-4.
5448 A portion of the Children of Israel -the one that really cared for the Truth-
13. And another (favour will He bestow,) which
believed in Jesus and followed his guidance. But the greater portion of them were
ye(5445) do love,- help from Allah and a speedy victory. hard hearted, and remained in their beaten track of formalism and false racial
So give the Glad Tidings to the Believers. pride. The majority seemed at first to have the upper hand when they thought
they had crucified Jesus and killed his Message. But they were soon brought to
5445 The supreme Achievement has already been mentioned, viz.: the Gardens their senses. Jerusalem was destroyed by Titus in A.C. 70 and the Jews have been
of Eternity in the Presence of Allah. But lest that seem too remote or abstract for scattered ever since. "The Wandering Jew" has become a byword in many
the understanding of men not spiritually advanced, another type or symbol or literatures. On the other hand, those who followed Jesus permeated the Roman
metaphor is mentioned which the men who first heard this Message could at once Empire, brought many new races within their circle, and through the Roman
understand and appreciate-"which ye do love": viz.: Help and Victory. For all Empire, Christianity became the predominant religion of the world until the
striving in a righteous Cause we get Allah's help: and however much the odds advent of Islam. So is it promised to the people of Islam: they must prevail if they
against us may be, we are sure of victory with Allah's help. But all life is a striving adhere to the Truth. Badr (A.H. 2) was a landmark against Pagan Arabia:
or struggle-the spiritual life even more than any other; and the final victory there is Qadisiyah (A.H. 14) and Mada'in (A.H. 16) against the might of Persia: Yarmuk
the same as the Garden of Eternity . (A.H. 15) against the might of the Byzantine Empire in Christian Syria; and
Heliopolis (A.H. 19) against the same Empire in Christian Egypt and Africa.
14. O ye who believe! Be ye helpers of Allah:(5446) As These were symbols in external events. The moral and spiritual landmarks are
said Jesus the son of Mary,(5447) to the Disciples, less tangible, and more gradual, but none the less real. Mark how the arrogance
and power of Priesthood have been quelled; how superstition and belief in blind
"Who will be my helpers to (the work of) Allah." Said
Fate have been checked; how the freedom of human individuals has been
the disciples, "We are Allah.s helpers!" then a portion reconciled with the sanctity of marriage in the Law of Divorce, how the civil
of the Children of Israel believed, and a portion position of women has been raised; how temperance and sobriety have been
disbelieved: But We gave power to those who identified with religion; what impetus has been given to knowledge and
believed, against their enemies, and they became the experimental science; and how economic reconstruction has been pioneered by
rational schemes for the expenditure and distribution of wealth.
ones that prevailed.(5448)
62. Al Jumu'ah (Friday)

In the name of Allah, Most failure is referred to in verse 5 below. As applied to individuals, it means that
Allah's Revelation is for the benefit of all men, whether they have worldly learning
Gracious, Most Merciful. or not
5452 His Signs: Allah's wonderful Signs in His Creation and in His ordering of the
world. It may include the Verses of the Qur'an, but they are more specifically
1. Whatever is in the heavens and on earth, doth referred to as "Scripture" in the next line but one.
declare(5449) the Praises and Glory of Allah,- the 5453 Cf. 2:129, and n. 129. Read again the attributes in the last verse. Allah is full
Sovereign,(5450) the Holy One, the Exalted in Might, Sovereign, and therefore cares for all His subjects, including the meanest and
the Wise. most ignorant, and sends His prophets or messengers to them. He is the Holy
One, and therefore purifies and sanctifies those who were steeped in superstition
5449 See n. 5408 to 59:24, where I have explained the difference in signification and wickedness. He is Exalted in Power, and therefore He can confer all these
between sabbaha and yusabbihu. The latter form is used here to express an actual blessings on the most unlikely people (verse 3), and no one can stay His hand. He
fact. 'Everything declares the Praises and Glory of Allah, because Allah's mercies is wise, and therefore He instructs in wisdom, both through written Scriptures, and
extend to all His creatures: He sends His Revelation for the benefit of the ignorant in other ways, e.g., by means of a knowledge of life and its laws, and an
and unlettered as well as for those who have learning in their midst, especially as understanding of His wonderful universe.
the latter are apt, by the very weight of their ponderous learning, to miss the real
point and spirit of Allah's Message.' 5454 Previous ignorance or error is no bar to a person or nation receiving the
blessings of Allah's revelation, provided such person or nation has the will to come
5450 See 59:23, and n. 5402. Here we have two of the divine attributes repeated to Allah and the capacity to bear His Message. For an instance of incapacity
from 59:23 and two from the end of 59:24, implying a reminiscence of all the through arrogance, see verse 6 below. For some remarks on the Arabs as vehicles
beautiful divine attributes mentioned in that passage. of the new Light, see. C. 12-15.
2. It is He Who has sent amongst the Unlettered(5451) a 3. As well as (to confer all these benefits upon) others of
messenger from among themselves, to rehearse to them,(5455) who have not already joined them: And
them His Signs,(5452) to sanctify them, and to He is exalted in Might, Wise.
instruct them in Scripture(5453) and Wisdom,- 5455 Others of them: refers to other persons or peoples who may be ignorant,
although(5454) they had been, before, in manifest i.e., other than those among whom the Prophet came as a messenger. In other
error;- words his Message is for his Arab people and his non-Arab contemporaries as
well as those who live in other ages, and have no personal contact with him or his
5451 The Unlettered: as applied to a people, it refers to the Arabs, in comparison Companions.
with the People of the Book, who had a longer tradition of learning, but whose
401
4. Such is the Bounty of Allah, which He bestows on business (and traffic):(5462) That is best for you if ye
whom He will:(5456) and Allah is the Lord of the but knew!(5463)
highest bounty. 5461 Friday, is primarily the Day of Assembly, the weekly meeting of the
Congregation, when we show our unity by sharing in common public worship,
5456 That is, according to His wise Will and Plan, and also as a result of His preceded by a Khutbah, in which the Imam (or Leader) reviews the week's
unbounded generosity to all. spiritual life of the Community and offers advice and exhortation on holy living.
Notice the gradations of social contact for Muslims if they followed the wise
5. The similitude of those who were charged with the ordinances of their Faith. (1) Each individual remembers Allah for himself or
(obligations of the) Mosaic Law, but who subsequently herself five or more times everyday in the home or place of business, or local
failed in those (obligations), is that of a donkey(5457) mosque, or open air, as the case may be. (2) On Friday in every week there is a
local meeting in the central mosque of each local centre-it may be a village, or
which carries huge tomes (but understands them not). town, or ward of a big city. (3) At the two Ids every year, there is a large local area
Evil is the similitude of people who falsify the Signs of meeting in one centre. (4) Once at least in a lifetime, where possible, a Muslim
Allah. and Allah guides not people who do wrong. shares in the vast international assemblage of the world, in the centre of Islam, at
the Makkan Pilgrimage. A happy combination of decentralisation and
5457 The Children of Israel were chosen as special vehicles for Allah's Message centralisation, of individual liberty and collective meeting, and contact at various
early in history. When their descendants corrupted the Message and became stages or grades. The mechanical part of this ordinance is easy to carry out. Are
guilty of all abominations against which prophets like Isaiah inveighed with such we carrying out the more difficult part?-the spirit of unity, brotherhood, mutual
zeal and fire, they merely became like beasts of burden that carry learning and consultation, and collective understanding and action? (R).
wisdom on their backs but do not understand or profit by it.
5462 The idea behind the Muslim weekly "Day of Assembly" is different from that
6. Say: "O ye that stand on Judaism!(5458) If ye think behind the Jewish Sabbath (Saturday) or the Christian Sunday. The Jewish
Sabbath is primarily a commemoration of Allah's ending His work and resting on
that ye are friends to Allah, to the exclusion of (other) the seventh day (Gen. 2:2; Exod. 20:11): we are taught that Allah needs no rest,
men, then express your desire for Death, if ye are nor does He feel fatigue (2:255). The Jewish command forbids work on that day
truthful!"(5459) but says nothing about worship or prayer (Exod. 20:10); our ordinance lays chief
stress on the remembrance of Allah. Jewish formalism went so far as to kill the
5458 Standing on Judaism is a very different thing from following the Law and spirit of the sabbath, and call forth the protest of Jesus: "the sabbath was made for
Will of Allah. An arrogant claim to be a chosen people, to be the exclusive man, and not man for the sabbath" (Mark, 2:27). But the Christian Church,
possessors of divine teaching, to be exempt from any punishment for breaches of although it has changed the day from Saturday to Sunday, has inherited the Jewish
the divine law, (Cf. 2:88), is presumptuous blasphemy. It may be Judaism, but it is spirit: witness the Scottish Sabbath; except insofar as it has been secularised. Our
not in the spirit of Moses. teaching says: 'When the time for J umu'ah Prayer comes, close your business and
answer the summons loyally and earnestly, meet earnesdy, pray, consult and learn
5459 Cf. 2:94-96. If they claimed to be special friends of Allah, why do they not
by social contact: when the meeting is over, scatter and go about your business'.
eagerly desire death, which would bring them nearer to Allah? But of all people,
they are the most tenacious of this life and the good things of this life! And they 5463 The immediate and temporal worldly gain may be the ultimate and spiritual
know that their grasping selfish lives have run up a score of sin against them, which loss, and vice versa.
will meet its recompense.
10. And when the Prayer is finished, then may ye
7. But never will they express their desire (for Death),
disperse through the land, and seek of the Bounty of
because of the (deeds) their hands have sent on Allah. and celebrate the Praises of Allah often (and
before them! and Allah knows well those that do without stint): that ye may prosper.(5464)
wrong!
5464 Prosperity is not to be measured by wealth or worldly gains. There is a
8. Say: "The Death from which ye flee will truly overtake higher prosperity the health of the mind and the spirit.
you: then will ye be sent back to the Knower of things
secret and open: and He will tell you (the truth(5460)
11. But when they see some bargain or some
of) the things that ye did!" amusement, they disperse headlong to it, and leave
thee standing. Say: "The (blessing) from the Presence
5460 Before Allah's Judgement Seat, when Judgement is established, we shall see of Allah is better than any amusement or bargain! and
the full inwardness of all deeds in this world. The veil of illusion and delusion will
Allah is the Best to provide (for all needs)."(5465)
be torn off. All our secret motives will be laid bare. The results of all our little
plots and plans and their reactions on our spiritual and eternal welfare will be 5465 Do not be distracted by the craze for amusement or gain. If you lead a
clearly visible to us. All make-believe will disappear. righteous and sober life, Allah will provide for you in all senses, better than any
provision you can possibly think of.
9. O ye who believe! When the call is proclaimed to
prayer on Friday(5461) (the Day of Assembly), hasten
earnestly to the Remembrance of Allah, and leave off
402
63. Al Munafiqun (The Hypocrites)

In the name of Allah, Most 6. It is equal to them whether thou pray for their
Gracious, Most Merciful. forgiveness or not.(5473) Allah will not forgive them.
Truly Allah guides not rebellious transgressors.
5473 The stiff-necked rejecters of Allah's Truth have made a wide gulf between
1. When the Hypocrites(5466) come to thee, they say, themselves and Allah's Grace. No prayer for them will help them. In the attitude
of rebellion and transgression they cannot obtain Allah's forgiveness.
"We bear witness that thou art indeed the Messenger
of Allah." Yea, Allah knoweth that thou art indeed His 7. They are the ones who say, "Spend nothing on those
Messenger, and Allah beareth witness that the
who are with Allah's Messenger,(5474) to the end that
Hypocrites are indeed liars.
they may disperse (and quit Medina)." But to Allah
5466 The hypocrite element, if one exists in any society, is a source of weakness belong the treasures of the heavens and the earth; but
and a danger to its health and its very existence. When the Prophet came to the Hypocrites understand not.
Madinah in Hijrah, his arrival was welcome to all the patriotic citizens: it not only
united them in common life and healed their old differences, but it brought hon- 5474 The Muhajirun, who had come to be with the Prophet in Madinah in exile,
our and light to them in the person of the greatest living Teacher of Truth. But were received, helped, entertained by the Ansar (Helpers). The Hypocrites in
there were some baser elements filled with envy. Such hopes as they had Madinah did not like this, and tried in underhand ways to dissuade the good folk
entertained of attaining power and leadership by playing on the animosities of the of Madinah from doing all they could for the exiles. But their tricks did not
factions were now dashed to the ground. They now began to work underground. succeed. The small Muslim community grew from strength to strength until they
For fear of the majority they dared not oppose the new growing Brotherhood of were able to stand on their own resources and greatly to augment the resources of
Righteousness. They tried to undermine it by intriguing secretly with its enemies their hosts as well. It is goodness that produces strength and prosperity, and Allah
and swearing openly its loyalty to the Prophet. They were thoroughly unmasked holds the keys of the treasures of man's well-being. It is not for Allah's enemies to
and discredited at the battle of Uhud. See 3:167, and n. 476. dole out or withhold the unbounded treasures of Allah.
2. They have made their oaths(5467) a screen (for their 8. They say, "If we(5475) return to Medina, surely the
misdeeds): thus they obstruct (men) from the Path of more honourable (element) will expel therefrom the
Allah. truly evil are their deeds. meaner." But honour belongs to Allah and His
5467 Cf. 58:16 and n. 5357. When they say that Muhammad is the Prophet of
Messenger, and to the Believers; but the Hypocrites
Allah, it is Allah's own truth: but what is in their hearts? Nothing but falsehood. know not.
5475 Words of this import were spoken by 'Abd Allah Ibn Ubayy, the leader of
3. That is because they believed, then they rejected the Madinah Hypocrites to or about the Exiles, in the course of the expedition
Faith: So a seal was set(5468) on their hearts: against the Banu Mustaliq in the fourth or fifth year of the Hijrah. He had hopes
therefore they understand not. of leadership which were disappointed by the coming to Madinah of a man far
greater than he. So he arrogated to himself and his clique the title of "the more
5468 Cf. 2:7. Their double-dealing has fogged their understanding. In Arabic the honourable (element)" and slightingly spoke of the Emigrants as the "meaner"
heart is taken to be the seat of understanding as well as of affection. element that had intruded from outside.
4. When thou lookest at them, their exteriors(5469) 9. O ye who believe! Let not your riches or your children
please thee; and when they speak, thou listenest to divert you from the remembrance of Allah. If any act
their words. They are as (worthless as hollow) pieces thus, the loss is their own.(5476)
of timber propped up,(5470) (unable to stand on their 5476 Riches and human resources of all kinds are but fleeting sources of
own). They think that every cry is against enjoyment. They should not turn away the good man from his devotion to Allah.
them.(5471) They are the enemies; so beware of "Remembrance of Allah" includes every act of service and goodness, every kind
them. The curse of Allah be on them! How are they thought and kind deed, for this is the service and sacrifice which Allah requires of
us. If we fail in this, the loss is our own, not anyone else's: for it stunts our own
deluded (away from the Truth)!
spiritual growth.
5469 The Hypocrites at all times are plausible people, and so were the Hypocrites
of Madinah. They present a fine exterior; they dress well; they can usually afford 10. and spend something (in charity) out of the
fine equipages; they try to win the confidence of everyone, as they have no substance(5477) which We have bestowed on you,
scruples in telling lies, and apparently expressing agreement with everyone. Their
words are fair-spoken, and as truth does not check their tongues, their flattery and before Death should come to any of you and he should
deception know no bounds. But all this is on the outside. As they have no say, "O my Lord! why didst Thou not give me respite
sincerity, nothing that they say or do is worth anything. for a little while? I should then have given (largely) in
5470 Good timber is strong in itself and can support roofs and buildings. Hollow
charity, and I should have been one of the doers of
timber is useless, and has to be propped up against other things. The Hypocrites good".
are like rotten timber. They have no firm character themselves, and for others
5477 "Substance" or "Sustenance", in every sense, literal and metaphorical.
they are unsafe props to rely upon.
Whatever good we enjoy comes from Allah, and it is our duty to use some of it in
5471 Their conscience always troubles them. If any cry is raised, they immediately the service of others, for that is Charity and the service of Allah. Every unselfish
get alarmed, and think it is against themselves. Such men are worse than open act is Charity. And we must not postpone our good resolutions to the future.
enemies. Death may come suddenly on us, and we cannot then be allowed to plead for
more time. Every present moment calls urgently for its good deed.
5. And when it is said to them, "Come, the Messenger of
Allah will pray for your(5472) forgiveness", they turn
11. But to no soul will Allah grant respite(5478) when
aside their heads, and thou wouldst see them turning the time appointed (for it) has come; and Allah is well
away their faces in arrogance. acquainted with (all) that ye do.
5478 When our limited period of probation is over, we cannot justly ask for more
5472 Even hypocrisy like other sins can be forgiven by repentance and
time, nor will more time be given to us then. Procrastination is itself a fault, and
amendment, provided there is a will and earnest desire to turn from evil and seek
Allah knows every hidden thought and motive in our minds
the Grace of Allah. In this case there was none.
403
64. Al Taghabun (The Mutual Loss and Gain)

In the name of Allah, Most 5486 Their obedience is not necessary to Allah, nor will their rejection of Truth
affect the validity of Truth or injure the progress of Truth. Allah is free of all
Gracious, Most Merciful. needs or dependence on any circumstance whatever. He sends His Message for
the good of mankind, and it is man who suffers by ignoring, rejecting, or opposing
it.
1. Whatever is in the heavens and on earth, doth 7. The Unbelievers think that they will not be raised up
declare(5479) the Praises and Glory of Allah. to Him (for Judgment).(5487) Say: "Yea, By my Lord, Ye shall
belongs dominion, and to Him belongs praise: and He surely be raised up: then shall ye be told (the truth) of
has power over all things. all that ye did. And that is easy for Allah."
5479 Cf. 62:1, and n. 5449. All things by their very existence proclaim the Glory 5487 In other words, they think that there is no future life, and no responsibility
and the Praises of Allah. He has dominion over all things, but He uses His for our actions beyond what we see in the present life. If that were true, all the
dominion for just and praiseworthy ends. He has power over all things: therefore profits of fraud and roguery, which remain unpunished in this world—and many
He can combine justice with mercy, and His Plan and Purpose cannot be do remain unpunished in this world—will remain with the wicked; and all the
frustrated by the existence of Evil along with Good in His Kingdom. losses and pain suffered by integrity and righteousness, if they find no
compensation in this life, will never find any compensation. This would be an odd
2. It is He Who has created you; and of you are some result in a world of justice. We are taught that this is not true—that it is certain that
that are Unbelievers, and some(5480) that are the balance will be redressed in a better future world; that there will be a
resurrection of what we call the dead; and that on that occasion the full import of
Believers: and Allah sees well all that ye do. all we did will be made plain to us, and our moral and spiritual responsibility will
5480 It is not that He does not see Rebellion and Evil, nor that He cannot punish be fully enforced.
them. He created all things pure and good, and if evil crept in by the grant of a
limited free will by Him, it is not unforeseen; it is in His wise and universal Plan, 8. Believe, therefore, in Allah and His Messenger, and in
for giving man a chance of rising higher and ever higher. the Light which We(5488) have sent down. And Allah
is well acquainted with all that ye do.
3. He has created the heavens and the earth in just
proportions, and has given you shape,(5481) and 5488 The Light which We have sent down: i.e., the light of Revelation; the light of
conscience, the light of reason, and every kind of true light by which we may know
made your shapes beautiful: and to Him is the final Allah and His Will. If we play false with any such lights, it is fully known to Allah.
Goal.(5482)
5481 Cf. 40:64, and n. 4440: also 7:11 and n. 996. In addition to the beauty and 9. The Day that He assembles you (all) for a Day of
grandeur of all God's Creation, He has endowed man with special aptitudes, Assembly,- that will be a Day of mutual loss(5489)
faculties and capacities, and special excellencies which raise him at his best to the and gain (among you), and those who believe in Allah
position of Allah's vicegerent on earth. "Beautiful" also includes the idea of
"adapted to the ends for which they were created".
and work righteousness,- He will remove from
them(5490) their ills, and He will admit them to
5482 The final Goal: not only of mankind, but of all things created, whether Gardens beneath which(5491) Rivers flow, to dwell
material or in the realm of ideas and events. All things return to Allah: as they therein for ever: that will be the Supreme
derive their origin from Him, so is the return or destination of all of them to
Allah. Achievement.
5489 The Day of Judgement will truly be "a Day of Mutual Loss and Gain", as the
4. He knows what is in the heavens and on earth; and He title of this Surah indicates. Men who thought they were laying up riches will find
knows what(5483) ye conceal and what ye reveal: themselves paupers in the Kingdom of Heaven . Men who thought they were
acquiring good by wrongdoing will find their efforts were wasted; 18:104. On the
yea, Allah knows well the (secrets) of (all) hearts. other hand the meek and lowly of this life will acquire greater dignity and honour
5483 Not only does He create and develop and sustain all things; but all thoughts, in the next; the despised ones doing good here will be the accepted ones there; the
motives, feelings, ideas, and events are known to Him. Therefore we must not persecuted righteous will be in eternal happiness. The two classes will as it were
imagine that, if some evil seems to go unpunished, it is not known to Him or has change their relative positions.
escaped His notice. His Plan is wise and good in its fullest compass: sometimes we
5490 Remove from them their ills. The ills may be sins, faults, mistakes, or evil
do not see its wisdom and goodness because we see only a broken fragment of it,
tendencies; Allah will of His grace cover them up, and blot out the account against
as our own intelligence is narrow.
them; or they may be sorrows, sufferings, or disappointments: Allah may even
change the evil of such persons into good, their apparent calamities into
5. Has not the story reached you, of those who rejected opportunities for spiritual advancement; 25:70. This is because of their sincere
Faith aforetime? So they tasted the evil result of their Faith as evidenced by their repentance and amendment.
conduct;(5484) and they had a grievous Penalty. 5491 "Gardens" the symbol of the highest Bliss, see 2:25, n. 44; 13:35; 47:15. (R).
5484 "The evil result of their conduct" begins to manifest itself in this very life,
either in external events, or in internal restlessness and agonies of conscience. But 10. But those who reject Faith and treat Our Signs as
its culminating force will be seen in the "grievous Penalty" of the Hereafter. falsehoods, they will be Companions of the Fire, to
dwell therein for aye: and evil is that Goal.
6. That was because there came to them messengers
with Clear Signs, but they said: "Shall (mere) human 11. No kind of calamity can occur, except by the leave of
beings(5485) direct us?" So they rejected (the Allah. and if anyone believes(5492) in Allah, (Allah)
Message) and turned away. But Allah can do without guides his heart (aright): for Allah knows all things.
(them): and Allah is(5486) free of all needs, worthy of
all praise. 5492 What we consider calamities may be blessings in disguise. Pain in the body
is often a signal of something wrong, which we can cure by remedial measures. So
5485 This is referred to in a more expanded form in 14:9-11. in the moral and spiritual world, we should in all circumstances hold firmly to the
faith that nothing happens without Allah's knowledge and leave; and therefore
there must be some justice and wisdom according to His great universal Plan. Our
404
duty is to find out our own shortcomings and remedy them. If we try to do so in
all sincerity of heart, Allah will give us guidance.
16.So fear Allah(5497) as much as ye can; listen and
obey and spend in charity for the benefit of your own
12. So obey Allah, and obey His Messenger. but if ye turn souls.(5498) And those saved from the covetousness
back, the duty of Our Messenger is but to proclaim of their own souls,- they are the ones that achieve
(the Message)(5493) clearly and openly. prosperity.(5499)
5493 The Messenger comes to guide and teach, not to force and compel. The 5497 Fear Allah combined with as much as you can obviously means: "lead lives
Messenger's teaching is clear and unambiguous, and it is open and free to all. Cf. of self-restraint and righteousness": the usual meaning of Taqwa: see n. 26 to 2:2.
also 5:92.
5498 Charity is meant to help and do good to other people who need it. But it has
the highest subjective value for the person who gives it. Like mercy "it blesseth him
13. Allah. There is no god but He: and on Allah, therefore, that gives and him that takes". It purifies the giver's soul: the affection that he pours
let the Believers put their trust. out is for his own spiritual benefit and progress. Cf. Coleridge: "He prayeth best
who loveth all things both great and small, for the Great God Who loveth us,
14. O ye who believe! Truly, among your wives and your Who made and loveth all".
children are (some that are) enemies to(5494) 5499 Cf. 59:9. Our worst enemy is within ourselves-the grasping selfishness which
yourselves: so beware of them! But if ye forgive and would deprive others of their just rights or seize things which do not properly
overlook,(5495) and cover up (their faults), verily belong to it. If we can get over this covetous selfishness, we achieve real Prosperity
in justice and truth.
Allah is Oft-Forgiving, Most Merciful.
5494 In some cases the demand of families, i.e., wife and children may conflict 17.If ye loan to Allah,(5500) a beautiful loan, He will
with a man's moral and spiritual convictions and duties. In such cases he must double it to your (credit), and He will grant you
guard against the abandonment of his convictions, duties, and ideals to their
Forgiveness: for Allah is most Ready to appreciate
requests or desires. But he must not treat them harshly. He must make reasonable
provision for them, and if they persist in opposing his clear duties and convictions, (service),(5501) Most Forbearing,-
he must forgive them and not expose them to shame or ridicule, while at the same 5500 Cf. 2:245 and n. 276. Our Charity or Love is called a loan to Allah, which
time holding on to his clear duty. Such cases occurred when godly men undertook not only increases our credit account manifold, but obtains for us the forgiveness
exile from their native city of Makkah to follow the Faith in Madinah. In some of our sins, and the capacity for increased service in the future.
cases their families murmured, but all came right in the end.
5501 Cf. 14:5, n. 1877; and 35:30, n. 3917. Allah's appreciation of our service or
5495 For the different words for "forgiveness" see n. 110 to 2:109. our love goes far deeper than its intrinsic merits or its specific expression on our
side. His reward is beyond our deserts, and passes over our defects. He judges by
15. Your riches and your children may be but a our motives, which He can read through and through; see next verse.
trial:(5496) but in the Presence of Allah, is the
highest, Reward. 18.Knower of what is open, Exalted in Might, Full of
Wisdom.(5502)
5496 Children may be a trial in many senses: (1) their different ways of looking at
things may cause you to reflect, and to turn to the highest things of eternal 5502 Allah's Appreciation and Forbearing Kindness can reach so far beyond our
importance; (2) their relationship with you and with each other may confront you merits, because (1) His universal knowledge comprehends hidden motives, which
with problems far more complicated than those in separate individual lives, and others cannot see in us; (2) His power is so great that He can afford to reward
thus become a test of your own strength of character and sense of responsibility; even the unworthy; and (3) His Wisdom is so great that He can turn even our
(3) their conflict with your ideals (see n. 5494 above) may vex your spirit, but may weakness into our strength.
at the same time search out your fidelity to Allah; and (4) their affection for you
and your affection for them, may be a source of strength for you if it is pure, just
as it may be a danger if it is based on selfish or unworthy motives. So also riches
and worldly goods have their advantages as well as dangers.
65. Al Talaq (Divorce)

In the name of Allah, Most 5503 Note that in the first instance the Prophet is himself addressed individually,
as the Teacher and representative of the Community. Then the actual directions:
Gracious, Most Merciful. "when ye . . .": are addressed to the Community collectively.
5504 "Of all things permitted by law, Divorce is the most hateful in the sight of
Allah": see Introduction to this Surah. The general directions and limitations of
1. O Prophet!(5503) When ye do divorce women,(5504) Divorce may be studied in 2:228-232, 236-237, 241, and notes; also 4:35.
divorce them at their prescribed periods,(5505) and 5505 'Iddah, as a technical term in divorce law, is explained in n. 254 to 2:228. Its
count (accurately), their prescribed periods: And fear general meaning is "a prescribed period": in that general sense it is used in 2:185
Allah your Lord:(5506) and turn them not out of their for a prescribed period of fasting.
houses, nor shall they (themselves) leave,(5507) 5506 The prescribed period (see last note) is in the interests of the wife, of the
except in case they are guilty of some open lewdness, husband, of an unborn child (if there is any), and of sex laws in nature, and
those are limits set by Allah. and any who therefore the elementary dictates of refined human society. In English Law the six
months interval between the decree nisi and the decree absolute in divorce attains
transgresses the limits of Allah, does verily wrong his
the same purpose in a round-about way. The Commentators suggest that the
(own) soul: thou knowest not if perchance Allah will divorce should not be pronounced during the courses. Read with 2:222, this
bring about thereafter some new situation.(5508)
405
implies that any incipient differences between husband and wife should not be 5514 Cf. n. 5511 above. If there is a true and sincere desire to obey the Will of
forced to an issue at a time when sex is least attractive and almost repulsive. Allah and do right the difficulties will vanish, and these delicate matters will be
Everything should be done to strengthen the social and spiritual aspects of settled for the greatest happiness of all.
marriage and keep down stray impulses of animal instinct. The parties are to think
seriously in a mood of piety, keeping the fear of Allah in their minds. 5. That is the Command of Allah, which He has sent
5507 As Islam treats the married woman as a full juristic personality in every sense down to you: and if any one fears Allah, He will
of the term, a married woman has a right, in the married state, to a house or remove his ills,(5515) from him, and will enlarge his
apartment of her own. And a house or apartment implies the reasonable expenses reward.
for its upkeep and for her own and her children's maintenance. And this is
obligatory not only in the married state, but during the ‘ iddah, which is necessarily 5515 Allah's ordinance is nothing arbitrary. It is to help us, and to lead us on to
a most trying period for the woman. During this period she must not only not be our highest good, temporal and spiritual. If we obey Allah, His wisdom will not
turned out, but it is not decent for her to leave of her own accord, lest the chances only solve our difficulties, but it will remove other ills that we may have, subjective
of reconciliation should be diminished: see the next note. and objective. Like a good shepherd, He will lead us on to more and more
luscious pastures. With each step higher, our position becomes more and more
5508 A reconciliation is possible, and is indeed recommended at every stage. The sure and our reward more and more precious.
first serious differences between the parties are to be submitted to a family council
on which both sides are represented (4:35); divorce is not to be pronounced when
mutual physical attraction is at an ebb (n. 5506); when it is pronounced, there
6. Let the women live (in íddat) in the same style as ye
should be a period of probationary waiting; dower has to be paid and due live, according to your means: Annoy them not, so as
provision has to be made for many things on equitable terms; every facility has to to restrict them.(5516) And if they carry (life in their
be given for reconciliation till the last moment, and impediments are provided wombs), then(5517) spend (your substance) on them
against hasty impulse leading to rupture. Thou knowest not if perchance Allah will
bring about thereafter some new situation.
until they deliver their burden: and if they suckle your
(offspring), give them their recompense: and take
2. Thus when they fulfil their term appointed, either take mutual counsel together, according to what is just and
them back on equitable terms(5509) or part with reasonable. And if ye find yourselves(5518) in
them on equitable terms; and take for witness two difficulties, let another woman suckle (the child) on
persons from among you, endued with justice, and the (father´s) behalf.(5519)
establish the evidence(5510) (As) before Allah. Such 5516 Cf. n. 5507 above. A selfish man, because he has divorced his wife, may, in
is the admonition given to him who believes in Allah the probationary period before the divorce becomes absolute, treat her with
and the Last Day. And for those who fear Allah, He contumely, and while giving her residence and maintenance, may so restrict it as to
make her life miserable. This is forbidden. She must be provided on the same
(ever) prepares(5511) a way out, scale as he is, according to his status in life. There is still hope of reconciliation,
5509 Cf. 2:231. Everything should be done fairly and squarely, and all interests and if not, yet the parting must be honourable.
should be safeguarded.
5517 If there is a pregnancy, a sacred third life comes on the scene, for which
5510 Publicity and the establishment of proper evidence ensure that no one will there is added responsibility (perhaps added hope for reconciliation) for both
act unjustly or selfishly. All should remember that these are matters of serious parents. In any case no separation is possible until after the child is born. Even
import, affecting our most intimate lives, and therefore our position in the spiritual after birth, if no reconciliation between parents is possible, yet for the nursing of
kingdom. the child and for its welfare the care of the mother remains the duty of the father,
and mere must be mutual counsel between him and the mother in all truth and
5511 In these very delicate and difficult matters, the wisdom of jurists provides a sincerity.
less satisfactory solution than a sincere desire to be just and true, which is
described as the "fear of Allah". Where such a desire exists, Allah often provides a 5518 If ye find yourselves in difficulties: e.g., if the mother's milk fails, or if her
solution in the most unexpected ways or from the most unexpected quarters; e.g., health fails, or if any circumstance arises which bars the natural course of the
the worst enemies may be reconciled, or the cry or the smile of an infant baby mother nursing her own child. There may be psychological difficulties also.
may heal seemingly irreparable injuries or unite hearts seemingly alienated
5519 That is, the father must stand all expenses, without cutting down the
forever. And Faith is followed at once by a psychological feeling of rest for the
reasonable allowance to which the mother is en tided.
troubled spirit.
3. And He provides for him from (sources) he never

7. Let the man of means spend according to his means:
and the man whose resources are restricted, let him
could imagine. And if any one puts his trust in Allah,
spend according to what Allah has given him. Allah
sufficient is (Allah) for him. For Allah will surely
puts no burden on any person beyond what He has
accomplish his purpose:(5512) verily, for all things
given him. After a difficulty, Allah will soon grant
has Allah appointed a due proportion.
relief.(5520)
5512 Our anger and our impatience have to be curbed. Our friends and our
mates or associates may seem to us ever so weak and unreasonable, and the 5520 We must trust in Allah, and do whatever is possible for us in the interests of
circumstances may be ever so disheartening; yet we must trust in Allah. How can the young life for which we are responsible. We must not be frightened by
we measure our own weakness or perhaps blindness? He knows all. His universal difficulties. Allah will give us relief and provide a solution if we act with honest
Purpose is always good. His Will must be accomplished, and we should wish for integrity. Cf. 94:5-6.
its accomplishment. His ordering of the universe observes a due, just, and perfect
proportion. 8. How many populations that insolently opposed(5521)
the Command of their Lord and of His messengers, did
4. Such of your women as have passed the age of We not then call to account,- to severe account?- and
monthly courses, for them the prescribed period, if ye We imposed on them an exemplary
have any doubts, is three months, and for those who Punishment.(5522)
have no courses (it is the same):(5513) for those who
5521 Insolent impiety consists not only in the breach of the rites of religion. Even
carry (life within their wombs), their period is until more vital is the defiance of the laws of nature which Allah has made for us.
they deliver their burdens: and for those who fear These laws, for us human beings include those which relate to our fellow-beings in
Allah, He will make their path easy.(5514) society to whom kindness and consideration form the basis of our social duties.
Our duties to our families and our children in intimate matters such as were
5513 Cf. 2:228. For normal women, the 'iddah is the three monthly courses after spoken of in the last Section, are as important as any in our spiritual life. Peoples
separation: if there are no courses or if the courses are in doubt, it is three who forgot the moral law in marriage or family life perished in this world and will
calendar months. By that time it will be clear whether there is pregnancy: if there have no future in the Hereafter. The lessons apply not only to individuals but to
is, the waiting period is still after delivery (see also 2:234). whole nations or social groups.
5522 This refers to the present life: apparently the Hereafter is implied in verse 10
below.
406
5525 Cf. 24:40: the unbelievers' state is "like the depths of darkness in a vast deep
9. Then did they taste the evil result of their conduct, ocean, overwhelmed with billow topped by billow, topped by dark clouds; depths
and the End of their conduct was Perdition. of darkness, one above another." Cf. 2:257: "Allah is the Protector of those who
have Faith: from the depths of darkness He will lead them forth into light."
10. Allah has prepared for them a severe
Punishment(5523) (in the Hereafter). Therefore fear 12. Allah is He Who created seven Firmaments(5526)
Allah, O ye men of understanding - who have and of the earth a similar number.(5527) Through the
believed!- for Allah hath indeed sent down to you a midst of them (all) descends(5528) His Command:
Message,-(5524) that ye may know that Allah has power over all things,
and that Allah comprehends, all things in (His)
5523 See last note.
Knowledge.
5524 There is no excuse for us to go astray, seeing that Allah in His infinite Mercy
has explained to us His Message by His many Signs around us and clearly by 5526 "Seven Firmaments." (Cf. 2:29, 17:44, 23:17, 23:86, 51:12, 65:12, 67:3, and
means of the human Teachers and Messengers whom He has sent for our 71:15.) [Eds.].
instruction: see next verse. 5527 As there are grades one above the other in the spiritual kingdom, there are
similar grades in our life on this earth. If we take the literal meaning-just as we see
11. An Messenger, who rehearses to you the Signs of the heavenly spheres one above another, over our heads, so we can see that the
Allah containing clear explanations, that he may lead crust of the earth is built up of geological strata one above another ( Cf. n. 5559).
forth those who believe and do righteous deeds from (R).
the depths of Darkness(5525) into Light. And those 5528 But in all spheres of life and Creation, whatever conception we are able to
who believe in Allah and work righteousness, He will form of them, it is certain that the Command or Law of Allah runs through them
admit to Gardens beneath which Rivers flow, to dwell all, for His knowledge and power extend through all things.
therein for ever: Allah has indeed granted for them a
most excellent Provision.
66. Al Tahrim (Prohibition)

In the name of Allah, Most been a mere husband in the ordinary sense of the term, he could not have held
the balance even between his private feelings and his public duties. But he was not
Gracious, Most Merciful. an ordinary husband, and he abandoned his renunciation on his realisation of the
higher duties with which he was charged, and which required conciliation with
firmness.
1. O Prophet! Why holdest thou to be forbidden that 2. Allah has (already) precribed(5531) for you, (O
which Allah has(5529) made lawful to thee? Thou Muslims), Method for absolution from your oaths: and
seekest to please(5530) thy consorts. But Allah is Oft- Allah is your protector, and He is Full of Knowledge
Forgiving, Most Merciful. and Wisdom.
5529 The Prophet's household was not like other households. The Consorts of 5531 Cf. 2:224. If your vows prevent you from doing good, or acting rightly, or
Purity were expected to hold a higher standard in behaviour and reticence than making peace between persons, you should expiate the vow, but not refrain from
ordinary women, as they had higher work to perform. See n. 3706 to 33:28. But your good deed.
they were human beings after all, and were subject to the weaknesses of their sex,
and they sometimes failed. The behavior of 'A'ishah once caused serious
difficulties: the Prophet's mind was sore distressed, and he renounced the society
3. When the Prophet disclosed a matter in
of his wives for some time. This renunciation seems to be referred to here. The confidence(5532) to one of his consorts, and she then
situation was none the less difficult for him because she was a daughter of Abu divulged it (to another), and Allah made it known to
Bakr, one of the truest and most intimate of his Companions and lieutenants. The him, he Confronted(5533) her with part thereof and
commentators usually cite the following incident in connection with the revelation
held back a part. Then when he told her thereof, she
of these verses. It is narrated from 'A'i sh ah, the wife of the Prophet (peace be on
him) by al Bukhari, Muslim, al Nasa'i. Abu Dawud and others that the Prophet said, "Who told thee this? "He said, "He told me Who
usually visited his wives daily after 'Asr Prayer. Once it so happened that he stayed knows and is well-acquainted (With all things)."
longer than usual at the quarters of Zaynab bint Jahsh, for she had received from
somewhere some honey which the Prophet liked very much. "At this", says 5532 Who these two consorts were, and what was the matter in confidence which
'A'ishah, "I felt jealous, and I, Hafsah, Sawdah and Safiyah agreed among ourselves was disclosed, we are not expressly told, but the facts mentioned in n. 5529 above
that when he visits us each of us would tell him that a peculiar odour came from will help us to understand this passage. The sacred words imply that the matter
his mouth as a result of what he had eaten, for we knew that he was particularly was of great importance to the principle involved, but that the details were not of
sensitive to offensive smells". So when wives hinted at it, he vowed that he would sufficient importance for permanent record. For the lessons to be drawn, see the
never again use honey. Thereupon these verses were revealed reminding him that notes following.
he should not declare to himself unlawful that which Allah had made lawful to 5533 The moral we have to draw is manifold. (1) If anything is told to us in
him. The important point to bear in mind is that he was at once rectified by confidence, especially by one at the head of affairs, we must not divulge it to our
revelation, which reinforces the fact that the prophets are always under divine closest friend. (2) If such divulgence is made in the most secret whispers, Allah's
protection, and even the slightest lapse on their part is never left uncorrected. (R). Plan is such that it will come to light and expose those guilty of breach of
5530 The tender words of admonition addressed to the Consorts in 33:28-34 confidence. (3) When the whispered version is compared with the true version
explain the situation far better than any comments can express. If the Prophet had and the actual facts, it will be found that the whispered version is in great part
untrue, due to the misunderstanding and exaggeration inevitable in the
407
circumstances. (4) The breach of confidence must inevitably redound to the

shame of the guilty party, whose surprise only covers a sense of humiliation. See
7. (They will say), "O ye Unbelievers! Make no excuses
next note. this Day! Ye are being(5541) but requited for all that
ye did!"
4. If ye two turn in repentance(5534) to Him, your
5541 'This is no hardship or injustice imposed on you. It is all but the fruit of your
hearts are indeed so inclined; But if ye back up each own deeds; the result of your own deliberate choice.'
other against him, truly Allah is his Protector, and
Gabriel, and (every) righteous one among those who 8. O ye who believe!(5542) Turn to Allah with sincere
believe,- and furthermore,(5535) the angels - will repentance: In the hope that your Lord will
back (him) up. remove(5543) from you your ills and admit you to
5534 There are further lessons. (5) Both the party betraying confidence and that Gardens beneath which Rivers flow,- the Day that
encouraging the betrayal must purge their conduct by repentance. (6) Frank Allah will not permit to be humiliated the Prophet and
repentance would be what their hearts and conscience themselves would dictate those who believe with him. Their Light will run(5544)
and they must not resist such amends on account of selfish obstinacy. (7) If they forward before them and by their right hands, while
were to resist frank repentance and amends, they are only abetting each other's
wrong, and they cannot prevail against all the spiritual forces which will be ranged
they say, "Our Lord! Perfect our Light for us, and grant
on the side of the right. us Forgiveness: for Thou hast power over all things."
5535 Do not forget the dual meaning: immediate, in application to the Prophet, 5542 The opposition of sex against sex, individual or concerted, having been
and general, being the lesson which we ought all to learn. The Prophet could not condemned, we are now exhorted to turn to the Light, and to realise that the good
be injured by any persons doing anything against him even though they might and righteous can retain their integrity even though their own mates, in spite of
unconsciously put him in greater jeopardy: for Allah, the Angel Gabriel, (who was their example and precept, remain in evil and sin.
the Messenger to hirn), and the whole Community, would protect him,-to say 5543 Whatever may have been the faults of the past, unite in good deeds, and
nothing of the army of angels or hidden spiritual forces that always guarded him. abandon petty sectional jealousies, and Allah will remove your difficulties and
Cf. 33:56. The general lesson for us is that the good man's protection is that of the distresses, and all the evils from which you suffer. Indeed He will grant you the
spiritual forces around him; it is divine protection, against which human weakness
Bliss of Heaven and save you from any humiliation which you may have brought
or folly will have no power.
on yourselves by your conduct and on the revered Prophet and Teacher whose
name you professed to take.
5. It may be, if he divorced you (all),(5536) that Allah
will give him in exchange Consorts better than you,- 5544 See 57:12, and n. 5288. The darkness of evil will be dispelled, and the Light
of Allah will be realised by them more and more. But even so they will not be
who submit (their wills), who believe, who are devout, content: for they will pray for the least taint of evil to be removed from them, and
who turn to Allah in repentance, who worship (in perfection to be granted to them. In that exalted state they will be within reach of
humility), who are given to fasting(5537) previously perfection-not by their own merits, but by the infinite Mercy and Power of Allah.
married or virgins.
9. O Prophet! Strive hard(5545) against the Unbelievers
5536 From the case of two in verse 4, we now come to the case of all the Consorts
generally, in verse 5. Cf. 33:28-30. Their duties and responsibilities were higher and the Hypocrites, and be firm against them. Their
than those of other women, and therefore their failure would also be more abode is Hell,- an evil refuge (indeed).
serious. This is only hypothetical, in order to show us the virtues expected of
5545 See 9:73, where the same words introduce the argument against the
diem: faith and devotion, worship and service, readiness for travel or hijrah,
Hypocrites. Here they introduce the argument against wickedness, which, though
whether they were young or old, new to married life or otherwise. From them
given the privilege of association with goodness and piety, persisted in wicked
again the more general application follows-to all women in Islam.
deeds, and in favour of those noble souls, which, though tied to wickedness,
5537 Sa'ihat literally, those who travel about for the Faith, renouncing hearth and retained their purity and integrity. Two examples of each kind are given-of
home: hence those who go on pilgrimage, who fast, who deny themselves the women, as this Surah is mainly concerned with women.
ordinary pleasures of life. Note that the spiritual virtues are named, in the
descending order: submitting their wills (Islam), faith and devotion, turning ever to 10. Allah sets forth, for an example to the Unbelievers,
worship and faith, and performing other rites, or perhaps being content with the wife of Noah(5546) and the wife of Lut:(5547)
asceticism. And this applies to all women, maiden girls or women of mature
experience who were widows or separated from previous husbands by divorce. they were (respectively) under two of our righteous
servants, but they were false to their
6. O ye who believe!(5538) save yourselves and your (husbands),(5548) and they profited nothing before
families from a Fire whose fuel is Men(5539) and Allah on their account, but were told: "Enter ye the
Stones, over which are (appointed) angels stern (and) Fire along with (others) that enter!"
severe,(5540) who flinch not (from executing) the 5546 Read Noah's story in 11:36-48. Evidently his contemporary world had got so
Commands they receive from Allah, but do (precisely) corrupt that it needed a great Flood to purge it. "None of the people will believe
what they are commanded. except those who have believed already. So grieve no longer over their evil deeds."
But there were evil ones in his own family. A foolish and undutiful son is
5538 Note how we have been gradually led up in admonition from two Consorts mentioned in 11:42-46. Poor Noah tried to save him and pray for him as one "of
to all consorts, to all women, to all Believers, and to all men and women including his family"; but the answer came: "he is not of thy family; for his conduct is
Unbelievers. We must carefully guard not only our own conduct, but the conduct unrighteous". We might expect such a son to have a mother like him, and here we
of our families, and of all who are near and dear to us. For the issues are most are told that it was so. Noah's wife was also false to the standards of her husband,
serious, and the consequences of a fall are most terrible. and perished in this world and the Hereafter.
5539 A Fire whose fuel is Men and Stones. Cf. 2:24. This is a terrible Fire: not 5547 The wife of Lut has already been mentioned more than once. See 11:81,
merely like the physical fire which burns wood or charcoal or substances like that, and n. 1577; 7:83, and n. 1051; etc. The world around her was wicked and she
and consumes them. This spiritual Fire will have for its fuel men who do wrong sympathised with and followed that wicked world, rather than her righteous
and are as hardhearted as stones, or stone Idols as symbolical of all the unbending husband. She suffered the fate of her wicked world.
Falsehoods in life.
5548 False to their husbands: not necessarily in sex, but in the vital spiritual
5540 Cf. 74:31. We think of angelic nature as gentle and beautiful, but in another matters of truth and conduct. They had the high privilege of the most intimate
aspect perfection includes justice, fidelity, discipline, and the firm execution of relationship with the noblest spirits of their age: but if they failed to rise to the
duty according to lawful Commands. So, in the attributes of Allah Himself, Justice height of their dignity, their relationship did not save them. They could not plead
and Mercy, Kindness and Correction are not contradictory but complementary. that they were the wives of pious husbands. They had to enter Hell like any other
An earthly ruler will be unkind to his loyal subjects if he does not punish wicked women. There is personal responsibility before Allah. One soul cannot
evildoers. claim the merits of another, any more than one pure soul can be injured by
association with a corrupt soul. The pure one should keep its purity intact. See the
next two examples.
408
5551 'Imran was traditionally the name of the father of Mary the mother of Jesus:
11. And Allah sets forth, as an example to those who see n. 375 to 3:35. She was herself one of the purest of women, though the Jews
believe the wife of Pharaoh:(5549) Behold she said: accused her falsely of unchastity: Cf. 19:27-28.
"O my Lord! Build for me, in nearness(5550) to Thee,
5552 Cf. 21:91. As a virgin she gave birth to Jesus: 19:16-29. In 32:9, it is said of
a mansion in the Garden, and save me from Pharaoh Adam's progeny, man, that Allah "fashioned him in due proportion, and breathed
and his doings, and save me from those that do into him something of His spirit". In 15:29, similar words are used with reference
wrong"; to Adam. The virgin birth should not therefore be supposed to imply that Allah
was the father of Jesus in the sense in which Greek mythology makes Zeus the
5549 Traditionally, she is known as 'Asiyah, one of the four perfect women, the father of Apollo by Latona or of Minos by Europa. And yet that is the doctrine to
other three being Mary the mother, of Jesus. Khadijah the wife of the Prophet, which the Christian idea of "the only begotten Son of God" leads.
and Fatimah his daughter. Pharaoh is the type of arrogance, godlessness, and
wickedness. For his wife to have preserved her Faith, her humility, and her 5553 Mary had true faith and testified her faith in the Prophet Jesus and in his
righteousness was indeed a great spiritual triumph. She was probably the same revelation as well as in the revelations which he came to confirm (and to
who saved the life of the infant Moses: 28:9. foreshadow). She was of the company of the Devout of all ages. The fact that
Qanitin (devout) is not here in the feminine gender implies that the highest
5550 Her spiritual vision was directed to Allah, rather than to the worldly spiritual dignity is independent of sex. And so we close the lesson of this Surah,
grandeur of Pharaoh's court. It. is probable that her prayer implies a desire for that while sex is a fact of our physical existence, the sexes should act in harmony
martyrdom, and it may be that she attained her crown of martyrdom. and cooperation for in the highest spiritual matters we are all one. "We made her
and her son a Sign for all peoples. Verily this Brotherhood of yours is a single
12. And Mary the daughter(5551) of Ímran, who Brotherhood, and I am your Lord and Cherisher: therefore serve Me and no
guarded her chastity; and We breathed into (her other" (21:91-92).
body)(5552) of Our spirit; and she testified to the
truth of the words of her Lord and of His Revelations,
and was one of the devout (Servants).(5553)
67. Al Mulk (The Dominion)

In the name of Allah, Most 5557 Creation, therefore, is not in mere sport, or without a purpose with
reference to man. The state before our present Life, or the state after, we can
Gracious, Most Merciful. scarcely understand. But our present Life is clearly given to enable us to strive by
good deeds to reach a nobler state.
5558 All this is possible, because Allah is so Exalted in Might that He can
1. Blessed(5554) be He in Whose hands is perfectly carry out His Will and Purpose, and that Purpose is Love, Mercy, and
Goodness to His creatures.
Dominion;(5555) and He over all things hath Power;-
5554 What do we mean when we bless the name of Allah, or proclaim (in the 3. He Who created the seven heavens(5559) one above
optative mood) that the whole Creation should bless the name of the Lord? We another: No want of proportion wilt thou see in the
mean that we recognise and proclaim His beneficence to us; for all increase and
Creation of ((Allah)) Most Gracious. So turn thy vision
happiness is through Him, "in His hands"—in the hands of Him Who also holds
Dominion or Power. In our human affairs we sometimes see the separation of again: seest thou any flaw?
Dominion or Power from Goodness or Beneficence: in the divine nature we 5559 Cf. 65:12, and n. 5526-5527. The heavens as they appear to our sight seem
recognise that there is no separadon or antithesis. to be arranged in layers one above another, and ancient astronomy accounted for
5555 Mulk: Dominion, Lordship, Sovereignty, the Right to carry out His Will, or the motions of the heavenly bodies in an elaborate scheme of spheres. What we
to do all that He wills. Power (in the clause following) is the Capacity to carry out are concerned with here is the order and beauty of the vast spaces and the
His Will, so that nothing can resist or neutralise it. Here is beneficence completely marvellous bodies that follow regular laws of motion in those enormous spaces in
identified with Lordship and Power; and it is exemplified in the verses following. the visible world. From these we are to form some conception of the vastly greater
Note that Mulk here has a different shade of meaning from Malakut in 36:83. Invisible World, for which we want special spiritual vision.
Both words are from the same root, and I have translated both by the word
"Dominion". But Malakut refers to Lordship in the invisible World, while Mulk to 4. Again turn thy vision(5560) a second time: (thy)
Lordship in the visible World. Allah is Lord of both. vision will come back to thee dull and discomfited, in a
state worn out.
2. He Who created Death(5556) and Life, that He may
try which of you is best in deed:(5557) and He is the 5560 Reverting to the symbolism of the external or visible world, we are asked to
observe and study it again and again, and as minutely as our powers will allow.
Exalted(5558) in Might, Oft-Forgiving;- However closely we observe it, we shall find no flaw in it. Indeed the region of
5556 Created Death and Life. Death is here put before Life, and it is created. enquiry is so vast and stretches so far beyond our ken, that our eyes, aided with
Death is therefore not merely a negative state. In 2:28 we read "Seeing that ye were the most powerful telescopes, will confess themselves defeated in trying to
without life (literally, dead), and He gave you life; then will He cause you to die, penetrate to the ultimate mysteries. We shall find no defect in Allah's handiwork:
and will again bring you to life; and again to Him will ye return." In 53:44, again, it is our own powers that we shall find fail to go beyond a certain compass.
Death is put before Life. Death then is: (1) the state before life began, which may
be non-existence or existence in some other form; (2) the state in which Life as we 5. And we have, (from of old), adorned the lowest
know it ceases, but existence does not cease; a state of Barzakh (23:100), or heaven(5561) with Lamps, and We have made such
Barrier or Partition, after our visible Death and before Judgement; after that will
(Lamps) (as) missiles to drive(5562) away the Evil
be the new Life, which we conceive of under the term Eternity.
Ones, and have prepared for them the Penalty of the
Blazing Fire.
409
5561 Lowest (or, nearest) heaven: see 37:6. for the love of Allah and not for show in the eyes of men. Such intensity of love
obtains forgiveness for any past, and is indeed rewarded with Allah's love, which is
5562 The phenomenon of the shooting stars has been explained in 15:16-18, immeasurably precious beyond any merits you may possess.
notes 1951-54; and in 37. 6-10 and notes thereon. (R).
13. And whether ye hide your word or publish it, He
6. For those who reject their Lord (and Cherisher)(5563) certainly has (full) knowledge, of the secrets of (all)
is the Penalty of Hell: and evil is (such), Destination. hearts.
5563 We have seen how the fire in the stars can suggest the beauty and order of
the external world; and yet, when it meets with resistance and disharmony, it can 14. Should He not know,- He that created?(5570) and He
burn and destroy. So in the moral and spiritual world. What can be a greater sign is the One that understands the finest mysteries (and)
of evil, disharmony, and rebellion than to reject the Cherisher and Sustainer, on
Whom our life depends, and from Whom we receive nothing but goodness? The
is well-acquainted (with them).
Punishment, then, is Fire in its fiercest intensity, as typified in the next two verses. 5570 He Who creates must necessarily know His own handiwork. But lest we
should measure His knowledge by such imperfect knowledge as we possess. His
7. When they are cast therein, they will hear the knowledge is further characterised as understanding the finest mysteries and being
(terrible) drawing in(5564) of its breath even as it well-acquainted with them (Latif and Khabir): see 22:63, n. 2844.
blazes forth,
15.It is He Who has made the earth manageable(5571)
5564 For skahiq see n. 1607 to 11:106. There shahiq (sobs) was contrasted with for you, so traverse ye through its tracts and enjoy of
zafir (sighs): in the one case it is the drawing in of breath, and in the other the
emission of a deep breath. Here the latter process is represented by the verb f ara,
the Sustenance which He furnishes: but unto Him is
to swell, to blaze forth, to gush forth. In 11:40, the verb fara was applied to the the Resurrection.(5572)
gushing forth of the waters of the Flood: here the verb is applied to the blazing
5571 Dhalul is used in 2:71 for an animal trained and tractable; here it is used to
forth of the Fire of Punishment. Fire is personified: in its intake it has a fierce
qualify the earth, and I have translated 'manageable'. Man has managed to make
appetite: in the flames which it throws out, it has a fierce aggressiveness. And yet in
paths through deserts and over mountains; through rivers and seas by means of
ultimate result evil meets the same fate, whether typified by water or fire.
ships; through the air by means of airways; he has made bridges and tunnels and
other means of communication. But this he has only been able to do because
8. Almost bursting with fury: Every time a Group is cast Allah has given him the necessary intelligence and has made the earth tractable to
therein, its Keepers(5565) will ask, "Did no Warner that intelligence.
come to you?" 5572 In describing Allah's gifts and mercies and watchful care in this our
5565 Cf. 39:71, n. 4348. Every time: it may not be the same angels who are temporary sojourn on this earth, it is made clear that the ultimate end is the
guarding the gates of Hell every time new inmates come in. The pure, innocent Hereafter. The real Beyond, which is the goal, is the life after the Resurrection.
angel nature does not know the crookedness of human evil, and is surprised at so
many human beings coming in for punishment: it wonders if no warning was 16.Do ye feel secure that He Who is in heaven will not
conveyed to men, whereas in fact men have a warning in Clear Signs during all the cause you to be swallowed up(5573) by the earth
period of their probation. The Clear Signs come from Revelation, from their own
conscience, and from all nature around them.
when it shakes (as in an earthquake)?
5573 Cf. 17:68 and n. 2263. Also Cf. the story of Qarun in 28:76-82. If we feel
9. They will say: "Yes indeed; a Warner did come to us, safe on land, it is because Allah has made this earth amenable, manageable and
but we rejected him and said, ´(Allah) never sent serviceable to us (verse 15 above). But if we defy Allah and break His Law, have
we any security, that even this comparatively unimportant safety in a fleeting world
down any (Message): ye are nothing but an egregious will last? Looking at it from a purely physical point of view, have there not been
delusion!´"(5566) dreadful earthquakes, typhoons, and tornadoes?
5566 Allah's Signs were not only rejected or defied, but their very existence was
denied. Nay, more, even their possibility was denied, and alas! righteous people 17. Or do ye feel secure that He Who is in Heaven will not
and spiritual Teachers were persecuted or mocked (36:30). They were called fools send against you a violent tornado(5574) (with
or madmen, or men under a delusion! showers of stones), so that ye shall know how
(terrible) was My warning?
10. They will further say: "Had we but listened or used
our intelligence,(5567) we should not (now) be 5574 Cf. 17:68; and 29:40, n. 3462. Such a violent wind destroyed the wicked
Cities which defied Lut's warning.
among the Companions of the Blazing Fire!"
5567 Man has himself the power given to him to distinguish good from evil, and 18.But indeed men before them rejected (My warning):
he is further helped by the teachings of the great Messengers or World Teachers. then how (terrible) was My rejection (of
Where such Teachers do not come into personal contact with an individual or a
generation, the true meaning of their teaching can be understood by means of the
them)?(5575)
Reason which Allah has given to every human soul to judge by. It is failure to 5575 Cf. 22:42-44, and n. 2822.
follow a man's own lights sincerely that leads to his degradation and destruction.
19.Do they not observe the birds above them,(5576)
11. They will then confess(5568) their sins: but far will
spreading their wings and folding them in?(5577)
be (Forgiveness) from the Companions of the Blazing None can uphold them except (Allah) Most Gracious:
Fire! Truly (Allah) Most Gracious: Truly it is He that
5568 They will then have passed through the fire of Judgement and will now be in watches over all things.
the fire of Punishment. The Reality will not only now be clear to them, but after
the questionings of the angels they cannot even pretend to make any excuses. 5576 The flight of birds is one of the most beautiful and wonderful things in
They will freely confess, but that is not repentance, for repentance implies nature. The make and arrangement of their feathers and bones, and their
amendment, and the time for repentance and amendment will have long been streamlined shapes, from beak to tail, are instances of purposive adaptation. They
past. soar with outstretched wings; they dart about with folded wings; their motions
upwards and downwards, as well as their stabilisation in the air, and when they rest
on their feet, have given many ideas to man in the science and art of aeronautics.
12. As for those who fear their Lord unseen,(5569) for But who taught or gave to birds this wonderful adaptation? None but Allah,
them is Forgiveness and a great Reward. Whose infinite Mercy provides for every creature just those conditions which are
best adapted for its life.
5569 See n. 3902 to 35:18. Read "unseen" adverbially. To fear the Lord is to love
Him so intensely that you fear to do anything which is against His Will, and you 5577 In the Arabic, there is an artistic touch which it is not possible to reproduce
do it because you realise Him intensely in your hearts, though you do not see Him in the translation. Saffat (spreading their wings) is in the form of the active
with your bodily senses. Nor is it of any consequence whether other people see participle, suggesting the continuous soaring on outspread wings; while yaqbidna
your love or the consequences that flow from your love, for your good deeds are (folding them in) is in the Aorist form, suggesting the spasmodic flapping of wings.
410
20.Nay, who is there that can help you, (even as) an 26. Say: "As to the knowledge of the time, it is with Allah
army,(5578) besides (Allah) Most Merciful? In nothing alone:(5586) I am (sent) only to warn plainly in
but delusion are the Unbelievers. public."
5578 Not the greatest army that man can muster is of any use against the Wrath of 5586 The Judgement is certain to come. But when it will exactly come, is known
Allah: while the constant watchful care of Allah is all-in-all to us, and we can never to Allah alone. The Prophet's duty is to proclaim that fact openly and clearly. It is
do without it. If the godless wander about in search for blessings otherwise than in not for him to punish or to hasten the punishment of evil. Cf. 22:47-49.
the Mercy and Grace of Allah, they are wandering in vain delusions.
27. At length, when they see it close at hand,(5587)
21. Or who is there that can provide you(5579) with grieved will be the faces of the Unbelievers, and it will
Sustenance if He were to withhold His provision? Nay, be said (to them): "This is (the promise
they obstinately persist in insolent impiety and flight fulfilled),(5588) which ye were calling for!"
(from the Truth).
5587 "It", i.e., the fulfilment of the promise, the Day of Judgement. When it is
5579 "Sustenance" here, as elsewhere, (e.g., in 16:73, n. 2105), refers to all that is actually in sight, then the Unbelievers realise that those whom they used to laugh
necessary to sustain and develop life in all its phases, spiritual and mental, as well at for their Faith were in the right, and that they themselves, the sceptics, were
as physical. Allah Most Gracious is the Source of all our Sustenance, and if we terribly in the wrong.
persist in looking to Vanities for our Sustenance, we are pursuing a mirage, and, if
we examine the matter, we are only following obstinate impulses of rebellion and 5588 They had defiantly asked for it. Now that it has come near, and it is too late
impiety. for repentance, there is "weeping and gnashing of teeth".
22. Is then one who walks headlong, with his face(5580) 28. Say: "See ye?- If Allah were to destroy me, and those
grovelling, better guided,- or one who walks(5581) with me,(5589) or if He bestows His Mercy on us,- yet
evenly on a Straight Way? who can deliver the Unbelievers from a grievous
Penalty?"
5580 Cf. 27:90, and n. 3320. The man of probity is the man who walks evenly on
a Straight Way , his feet guided by Allah's Light and his heart sustained by Allah's 5589 The sceptics might say and do say to the righteous: "Ah well! if calamities
Mercy. The man who chooses evil grovels, with his face down, in paths of come, they involve the good with the bad, just as you say that Allah showers His
Darkness, stumbling on the way, and in constant distrust and fear, the fear of Evil. mercies on both good and evil!" The answer is: "Don't you worry about us: even
The two kinds of men are poles apart, although they live on the same earth, see supposing we are destroyed, with all who believe with us, is that any consolation to
the same Signs, and are fed with the same Mercies from Allah. you? Your sins must bring on you suffering, and nothing can ward it off. If we get
any sorrows or sufferings, we take them as a mere trial to make us better, for we
5581 Like Abraham trying to guide his unbelieving father: Cf. 19:43. believe in Allah's goodness and we put our trust in Him." See next verse.
23. Say: "It is He Who(5582) has created you (and 29. Say: "He is ((Allah)) Most Gracious: We have
made(5583) you grow), and made for you the believed in Him, and on Him have we put our trust: So,
faculties of hearing, seeing, feeling and soon will ye know(5590) which (of us) it is that is in
understanding: little thanks it is ye give. manifest error."
5582 The Teacher is asked to draw constant attention to Allah, the source of all 5590 See the end of the last note. "Our Faith tells us that Allah will deliver us from
growth and development, the Giver of the faculties by which we can judge and all harm if we sincerely repent and lead righteous lives. You, Unbelievers, have no
attain to higher and higher spiritual dignity. And yet, such is our self-will, we use such hope. When the real adjustment of values is established, you will soon see
our faculties for wrong purposes and thus show our ingratitude to Allah. whether we were in the wrong or you!"
5583 For ansha' see n. 923 to 6:98.
30. Say: "See ye?- If your stream be some morning
24.Say: "It is He Who has multiplied you through the lost(5591) (in the underground earth), who then can
earth,(5584) and to Him shall ye be gathered supply you with clear-flowing water?"
together." 5591 The Surah is closed with a parable, taken from a vital fact of our physical
life, and leading up to the understanding of our spiritual life. In our daily life, what
5584 Mankind, from one set of parents, has been multiplied and scattered
would happen if we woke up some fine morning to find that the sources and
through the earth. Men have not only multiplied in numbers, but they have
springs of our water supply had disappeared and gone down into the hollows of
developed different languages and characteristics, inner and outer. But they will all
the earth? Nothing could save our life. Without water we cannot live, and water
be gathered together at the End of Things, when the mischief created by the
cannot rise above its level, but always seeks a lower level. So in spiritual life. Its
wrong exercise of man's will will be cancelled, and the Truth of Allah will reign
sources and springs are in the divine wisdom that flows from on high. Allah is the
universally.
real source of that life, as He is of all forms of life. We must seek His Grace and
Mercy. We cannot find grace or mercy or blessing from anything lower. His
25.They ask: When will this promise be (fulfilled)? - If Wisdom and Mercy are like fresh clear-flowing spring water, not like the muddy
ye are telling(5585) the truth. murky wisdom and goodness of this lower world which is only relative, and which
often hampers life rather than advances it.
5585 The Unbelievers are sceptical, but they are answered in the next two verses.
411
68. Al Qalam (The Pen)

In the name of Allah, Most ibn Al Mughiyrah, who was a ringleader in calumniating our Prophet and who
came to an evil end not long after the battle of Badr, in which he received injuries.
Gracious, Most Merciful. 5600 It is only liars who swear on all occasions, small or great, because their
ordinary word is not believed in. The true man's word, according to the proverb,
is as good as his bond.
1. Nun.(5592-A) By the Pen(5593) and the (Record)
which (men) write,- 11. A slanderer, going about with calumnies,
5592-
5592-A See note above. 12. (Habitually) hindering (all) good, transgressing
5593 5593 beyond bounds, deep in sin,
2. Thou art not, by the Grace of thy Lord, mad or 13. Violent (and cruel),-(5601) with all that, base-born,-
possessed.(5594) 5601 Besides the self-deceiver and the easy-going man, there is a third type, even
5594 People usually call anyone mad whose standards are different from their more degraded. He has no idea of truth or sincerity. He is ready to swear
own. And madness is believed by superstitious people to be due to demoniacal friendship with everyone and fidelity to every cause. But at the same moment he
possession, an idea distinctly in the minds of the New Testament writers: for Luke will slander and backbite, and cause mischief even between good but credulous
speaks of a man from whom the "devils" were cast out, as being then "clothed, and persons. Evil seems to be his good, and good his evil. He will not only pursue evil
in his right mind." (Luke, 8:35). (R). courses himself but prevent other people from doing right. When checked, he
resorts to violence. In any case, he will intrude where he has no right, claiming
relationship or power or consideration in circles which would gladly disown him.
3. Nay, verily for thee is a Reward unfailing:(5595) He is vain of his wealth or because he has a large following at his beck and call.
Religion is to him merely old-fashioned superstition.
5595 Instead of being out of his right mind, the Prophet of Allah had been raised
to a great spiritual dignity, a reward that was not like an earthly reward that passes
away, but one that was in the very core of his being, and would never fail him in 14. Because(5602) he possesses wealth and (numerous)
any circumstances. He was really granted a nature and character far above the sons.
shafts of grief or suffering, slander or persecution.
5602 Because may connect with heed not in verse 10, or with violent and cruel in
verse 13. In the former case, we construe: 'Pay no attention to despicable men of
4. And thou (standest) on an exalted standard of
the character described, simply because they happen to have wealth or influence,
character. or much backing in manpower'. In the latter case, we construe: the fellow is violent
and cruel, because he is puffed up with his wealth or riches or backing in
5. Soon wilt thou see,(5596) and they will see, manpower'. In the eyes of Allah such a man is in any case branded and marked
out as a sinner.
5596 Though Al Mustafa's nature raised him above the petty spite of his
contemporaries, an appeal is made to their reason and to the logic of events. Was 15.When to him are rehearsed Our Signs,(5603) "Tales
it not his accusers that were really mad? What happened to Al Walid ibn Al
Mughayrah, or Abu jahl, or Abu Lahab?-and to Allah's Messenger and those who of the ancients",(5604) he cries!
followed his guidance? The world's history gives the answer. And the appeal is not
5603 Allah's Signs, by which He calls us, are everywhere—in nature and in our
only to his contemporaries, but for all time.
very heart and soul. In Revelation, every verse is a Sign, for it stands symbolically
for far more than it says. "Sign" (Ayah) thus becomes a technical term for a verse of
6. Which of you is afflicted with madness. the Qur'an.
7. Verily it is thy Lord that knoweth best, which (among 5604 Cf. 6:25.
men) hath strayed from His Path: and He knoweth

best(5597) those who receive (true) Guidance.
16. Soon shall We brand (the beast) on the snout!(5605)
5605 Literally, proboscis, the most sensitive limb of the elephant. The sinner
5597 Men set up false standards of judgement. The right standard is that of Allah. makes himself a beast and can only be controlled by his snout.
For His Knowledge is complete and all-embracing; He reads hidden motives as
well as things that appear before men's sight; and He knows the past history in
which the roots of present actions are embedded, as well as the future 17. Verily We have tried them as We tried the People of
consequences of present actions. the Garden,(5606) when they resolved to gather the
fruits of the (garden) in the morning.
8. So hearken not to those who deny (the Truth).(5598)
5606 "Why do the wicked flourish?" is a question asked in all ages. The answer is
5598 The enemies of Allah's truth are sometimes self-deceived. But quite often not simple. It must refer to (1) the choice left to man's will, (2) his moral
they have a glimmering of the truth in spite of their desire to shut their eyes. Then responsibility, (3) the need of his tuning his will to Allah's Will, (4) the long-
they compromise, and they would like the preachers of inconvenient truths to suffering quality of Allah, which allows the widest possible chance for the
compromise with them. On those terms there would be mutual laudation. This operation of (5) His Mercy, and (6) in the last resort, to the nature of spiritual
easy path of making the best of both worlds is a real danger or temptation to the Punishment, which is not a merely abrupt or arbitrary act, but a long, gradual
best of us, and we must be on our guard against it if we would really enter into the process, in which there is room for repentance at every stage. All these points are
company of the Righteous who submit their wills to the Will of Allah. Abu Jahl illustrated in the remarkable Parable of the People of the Garden, which also
freely offered impossible compromises to the Prophet. illustrates the greed, selfishness, and heedlessness of man, as well as his tendency
to throw the blame on others if he can but think of a scapegoat. All these foibles
9. Their desire is that thou shouldst be pliant: so would are shown, but the Mercy of Allah is boundless, and even after the worst sins and
punishments, there may be hope of an even better orchard than the one lost, if
they be pliant. only the repentance is true, and there is complete surrender to Allah's Will. But if,
in spite of all this, there is no surrender of the will, then, indeed, the punishment
10. Heed not the type of despicable men,-(5599) ready in the Hereafter is something incomparably greater than the little calamities in the
with oaths,(5600) Parable.
5599 The type of each of these hateful qualities is not uncommon, though the
combination of all in one man makes him peculiarly despicable, as was Al WalTd
412
defying the Will of Allah and the right of man, but if he shared in the enterprise in
18. But made no reservation, ("If it be Allah.s the hope of profit, he could not get out of all responsibility.
Will").(5607)
5607 We must always remember, in all our plans, that they depend for their 31. They said: "Alas for us! We have indeed
success on how far they accord with Allah's Will and Plan. His universal Will is transgressed!
supreme over all affairs. These foolish men had a secret plan to defraud the poor
of their just rights, but they were put into a position where they could not do so. In 32."It may be that our Lord will give us in exchange a
trying to frustrate others, they were themselves frustrated.
better (garden) than this: for we do turn to Him (in
19.Then there came on the (garden) a visitation from repentance)!"(5615)
thy Lord,(5608) (which swept away) all around, while 5615 If the repentance was true, there was hope. For Allah often turns a great evil
they were asleep. to our good. If not true, they only added hypocrisy to their other sins.
5608 It was a terrible storm that blew down and destroyed the fruits and the trees. The Parable presupposes that the garden came into the possession of selfish men,
The whole place was changed out of all recognition. who were so puffed up with their good fortune that they forgot Allah. That meant
that they also became harsh to their fellow-creatures. In their arrogance they
plotted to get up early and defeat the claims of the poor at harvest time. They
20. Sothe (garden) became, by the morning, like a dark found their garden destroyed by a storm. Some reproached others, but those who
and desolate spot, (whose fruit had been gathered). sincerely repented obtained mercy. The "better garden" may have been the same
garden, flourishing in a future season under Allah's gift of abundance.
21. As the morning broke, they called out, one to
another,- 33.Such is the Punishment (in this life); but greater is
the Punishment(5616) in the Hereafter,- if only they
22. "Go ye to your tilth (betimes) in the morning,(5609) knew!
if ye would gather the fruits."
5616 Even in this life the punishment for heedless or selfish arrogance and sin
5609 Awakening from sleep, they were not aware mat the garden had been comes suddenly when we least expect it. But there is always room for Allah's
destroyed by the storm overnight. They were in their own selfish dreams: by going Mercy if we sincerely repent. If the Punishment in this life seems to us so
very early, they thought they could cheat the poor of their share. See next note. stupefying, how much worse will it be in the Hereafter, when the Punishment will
not be only for a limited time, and the time for repentance will have passed?
23. So they departed, conversing in secret low tones,
(saying)-
34. Verily, for the Righteous, are Gardens of
Delight,(5617) in the Presence of their Lord.
24."Let not a single indigent(5610) person break in 5617 All symbols of delight, expressed in terms of sense, are spiritualized by their
upon you into the (garden) this day." being referred to the presence of Allah. The Garden is a joy, but the joy of this
spiritual Garden is the sense of nearness to Allah. (R).
5610 The poor man has a right in the harvest—whether as a gleaner or as an
artisan or a menial in an Eastern village. The rich owners of the orchard in the
Parable wanted to steal a march at an early hour and defeat this right, but their
35.Shall We then treat the People of Faith like the
greed was punished, so that it led to a greater loss to themselves. They wanted to People of Sin?(5618)
cheat but had not the courage to face those they cheated, and by being in the field
before anyone was up they wanted to make it appear to the world that they were 5618 The spiritual arrogance which rejects faith in Allah is perhaps the worst Sin,
unconscious of any rights they were trampling on. because it makes itself impervious to the Mercy of Allah, as a bed of clay is
impervious to the absorption of water. It sets up its own standards and its own will,
but how can it measure or bind the Will of Allah? It sets up its own fetishes—idols,
25.And they opened the morning, strong in an (unjust) priests, gods, or godlings. The fetishes may be even God-given gifts or faculties.
resolve. Intellect or Science, if pushed up to the position of idols. If they are made rivals to
Allah, question them: Will they solve Allah's mysteries, or even the mysteries of
26. But when they saw the (garden), they said: "We have Life and Soul?
surely lost our way:(5611)
36. What is the matter with you? How judge ye?
5611 Their fond dreams were dispelled when they found that the garden had
been changed out of all recognition. It was as if they had come to some place
other then their own smiling garden. Where they had expected to reap a rich
37. Or have ye a book through which ye learn-
harvest, there was only a howling wilderness. They reflected. Their first thought
was of their own personal loss, the loss of their labour and the loss of their capital. 38. That ye shall have, through it whatever ye
They had plotted to keep out others from the fruits: now, as it happened, the loss choose?(5619)
was their own.
5619 It is clearly against both logic and justice that men of righteousness should
have the same End as men of sin. Even in this life, man cannot command
27. "Indeed we are shut out (of the fruits of our whatever he chooses, though he is allowed a limited freedom of choice. How can
labour)!"(5612) he expect such a thing under a reign of perfect Justice and Truth?
5612 Cf. 56:67. Also see last note.
39. Or have ye Covenants with Us to oath,(5620)
28.Said one of them, more just (than the rest):(5613) reaching to the Day of Judgment, (providing) that ye
"Did I not say to you, ´Why not glorify ((Allah))?´" shall have whatever ye shall demand?
5613 This was not necessarily a righteous man, but there are degrees in guilt. He 5620 Nor can the Pagans plead that they have any special Covenants with Allah
had warned them, but he had joined in their unjust design. which give them a favoured position above other mortals. The "Chosen Race" idea
of the Jews is also condemned. It is quite true that a certain race or group, on
account of special aptitude may be chosen by Allah to uphold His truth and
29.They said: "Glory to our Lord! Verily we have been preach it. But this is conditional on their following Allah's Law. As soon as they
doing wrong!" become arrogant and selfish, they lose that position. They cannot have a perpetual
and unconditional lease till the Day of Judgement.
30. Then they turned, one against another, in
reproach.(5614) 40. Ask thou of them, which of them will stand surety for
that!
5614 When greed or injustice is punished people are ready to throw the blame on
others. In this case, one particular individual may have seen the moral guilt of
413
they had the secret of the Unseen, but they are empty triflers, for, if they only tried
41. Or have they some "Partners" (in Godhead)?(5621) to formulate spiritual laws, they would fail.
Then let them produce their "partners", if they are
truthful! 47.Or that the Unseen(5628) is in their hands, so that
5621 "Partners" in Godhead: as in the doctrine of the Trinity, or indeed in any they can write it down?
form of polytheism. Such a doctrine destroys the cardinal doctrine of the Unity of
5628 Cf. 52:41, n. 5075. The Unseen is certainly not within their knowledge or
Allah.
control. If it were, they could clearly write it down for their own guidance or the
guidance of others. They should listen to the words of inspiration, sent by the
42. The Day that the shank(5622) shall be laid bare, and Knower of all things.
they shall be summoned to prostrate in adoration, but
they shall not be able,- 48.So wait with patience for the Command of thy Lord,
5622 The Day that the Shin shall be laid bare, that is, when men are confronted and be not like the Companion(5629) of the Fish,-
with the stark reality of the Day of Judgement. On that occasion men will be when he cried out in agony.
summoned to adoration, not necessarily in words, but by the logic of facts, when
5629 This was Dhu al Nun, or Jonah, for whom see n. 2744 to 21:87-88. Cf. also
the Reality will be fully manifest: the Glory will be too dazzling for the
37:139-148 and the notes there. Jonah was asked to preach to the people of
Unbelievers, whose past deliberate refusal, when they had freedom to choose, and
Nineveh , a wicked city. He met with hostility and persecution, fled from his
yet rejected, will stand in their way. (R).
enemies, and took a boat. He was caught in a storm and thrown into the sea. He
was swallowed by a fish or whale, but he repented in his living prison, and was
43.Their eyes will be(5623) cast down,- ignominy will forgiven. But the people of Nineveh were also forgiven, for they, too, repented.
cover them; seeing that they had been summoned Here is a double allegory of Allah's mercy and forgiveness, and a command to
aforetime to prostate in adoration, while they were in patience, and complete and joyful submission to the Will of Allah.
good shape,(5624) (and had refused).
49. Had not Grace from his Lord reached him, he would
5623 Their past memories, combined with their present position, will then fill indeed have been cast off on the naked(5630) shore,
them with a sense of the deepest dismay and humiliation. See last note.
in disgrace.
5624 Salimun: whole, in full possession of the power of judgement and will; not
5630 Cf. 37:145-146, and n. 4126.
constrained, as they now will be, by the Punishment staring them full in the face.
44.Then leave Me(5625) alone with such as reject this 50. Thus did his Lord(5631) choose him and make him of
Message: by degrees shall We punish them from the Company of the Righteous.(5632)
directions they perceive not.(5626) 5631 Jonah was chosen by Allah's Grace and Mercy to be Allah's Prophet to
Nineveh . If in his human frailty he lost a little patience, he suffered his
5625 Notice the transition between "Me" and "We" in this verse, and again to "I" punishment, but his true and sincere repentance and recognition of Allah's
and "My" in the next verse. The first person plural ordinarily used in the Holy goodness and mercy restored him from his physical and mental distress, and from
Qur'an as Allah's Word, is the plural of respect. In Royal decrees the first person the obscuration of the spiritual Light in him.
plural is similarly used. When the first person singular is used, it marks some
special personal relation, either of Mercy or favours (as in 2:38 or 2:150) or of 5632 Cf. 4:69, n. 586. In the beautiful Fellowship of the Righteous there is room
punishment, as here. (Cf. n. 56 to 2:38). for all, of every grade of spiritual advancement, from the highest to the most
ordinary. But, as in democratic politics every citizen's rights and status have
5626 Cf. 7:182. We must not be impatient if we see the wicked flourish. It may be complete recognition, so, in the spiritual Fellowship, the badge of Righteousness is
that the very appearance of flourishing here may be a part of the Punishment the bond, even though there may be higher degrees of knowledge or experience.
There may be an eventual punishment by a sort of Cataclysm; but evolutionary
punishment is gradual and sure. Allah may punish wicked people by granting
them respite and providing them worldly benefits in abundance, which encourages 51. And the Unbelievers would almost trip thee up(5633)
them in sin and transgression. So when they are finally seized by the Wrath of with their eyes when they hear the Message; and they
Allah they are caught suddenly and utterly unprepared, as it were, red-handed say: "Surely he is possessed!"
while engrossed in disbelief, a life of impiety and open revolt against their Lord!
(R). 5633 The eyes of evil men look at a good man as if they would "eat him up", or
trip him up or disturb him from his position of stability or firmness. They use all
45.A (long) respite will I grant them: truly powerful is sorts of terms of abuse-"madman" or "one possessed by an evil spirit", and so on.
Cf. 68:2 above, and n. 5594. But the good man is unmoved, and takes his even
My Plan. course. The Message of Allah is true and will endure, and it is a Message to all
Creation.
46.Or is it that thou dost ask them for a reward,(5627)
so that they are burdened with a load of debt?- 52. But it is nothing less than a Message(5634) to all the
5627 Cf. 52:40 n. 5074. It costs the Unbelievers nothing to hear the Preacher, for worlds.
the Preacher asks for no reward, and indeed suffers for their benefit. The 5634 This is the extreme antithesis to madness or demoniacal possession. So far
Preacher need not look even for appreciation or conversions. Al Mustafa is from the Prophet uttering words disjointed or likely to harm people, he was
addressed in the first instance, but there is always a universal interpretation. The bringing the Message of true Reality, which was to be cure of all evil, in every kind
righteous man asks for no reward for his preaching or example: if he did, the of world. For the different kinds of worlds see n. 20 to 1:2.
value would be too great for the world to pay for. The Unbelievers behave as if
414
69. Al Haqqah (The Sure Reality)

In the name of Allah, Most mention. But Noah is alluded to last, and 'Ad and Thamud mentioned first,
because the latter two belong to Arab tradition, and this is specially addressed to
Gracious, Most Merciful. the Pagans of Makkah. Pharaoh is mentioned rather than Moses for the same
reason, and any others are "those before Pharaoh".
5644 The Cities Overthrown: Sodom and Gomorrah, Cities of the Plain, to
1. The Sure Reality!(5635) whom Lot preached see 9:70, n. 1330; and 7:80-84, n. 1049.
5635 Al Kaqqah; the sure Truth: the Event that must inevitably come to pass; the 10.And disobeyed (each) the messenger of their Lord;
state in which all falsehood and pretence will vanish, and the absolute Truth will
so He punished them with an abundant Penalty.
be laid bare. The question in the three verses raise an air of mystery. The
solution is suggested in what happened to Thamud and 'Ad, and other people of
antiquity, who disregarded the Truth of Allah and came to violent end, even in 11.We, when the water (of Noah´s Flood) overflowed
this life-symbolically suggesting the great Cataclysm of the Hereafter, the Day of beyond its limits,(5645) carried you (mankind), in
Doom. the floating (Ark),
2. What is the Sure Reality? 5645 It was a widespread Flood. Cf. 7:59-64; also 11:25-49. Noah was ridiculed
for his preparations for the Flood: see 11:38, n. 1531. But Allah had
commanded him to build an Ark , in order that mankind should be saved from
3. And what will make thee realise what the Sure perishing in the Flood. But only those of Faith got into the Ark and were saved.
Reality is? As the Ark was built to Allah's command, Allah "carried you (mankind) in the
floating ( Ark )". (R).
4. The Thamud(5636) and the Ád People (branded) as
false the Stunning Calamity!(5637) 12. That We might make it a Message(5646) unto you,
and that ears (that should hear the tale and) retain
5636 For these two peoples of antiquity, see n. 1043 to 7:73, and n. 1040 to 7:65.
its memory should bear its (lessons) in
5637 Another description of the terrible Day of Judgement. This word Qari'ah remembrance.(5647)
also occurs as the title of S. 101.
5646 It was a memorial for all time, to show that evil meets with its punishment,
but the good are saved by the mercy of Allah.
5. But the Thamud,- they were destroyed by a terrible
Storm(5638) of thunder and lightning! 5647 Cf. the biblical phrase, "He that hath ears to hear, let him hear" (Matt.
11:15). But the phrase used here has a more complicated import. An ear may
5638 Thamud were addicted to class arrogance. They oppressed the poor. The hear, but for want of will in the hearer the hearer may not wish, for the future or
prophet Salih preached to them, and put forward a wonderful she-camel as for all time, to retain the memory of the lessons he has heard, even though for
symbol of the rights of the poor, but they hamstrung her. See n. 1044 to 7:73. the time being he was impressed by it. The penetration of the Truth has to be far
They were destroyed in a mighty calamity, an earthquake accompanying a deeper and subtler, and this is desired here.
terrible thunderstorm.
13. Then, when one blast is sounded on the
6. And the Ád-(5639) they were destroyed by a furious Trumpet,(5648)
Wind, exceedingly violent;
5648 We now come to the Inevitable Event, the Day of Judgement, the theme of
5639 Ad were an unjust people spoilt by their prosperity. The prophet Hud this Surah. This is the first Blast referred to in 39:68, n. 4343.
preached to them in vain. They were apparently destroyed by a terrible blast of
wind. See n. 1040 to 7:65. See also 41:15-16, n. 4483, and 54:19, n. 5144.
14.And the earth is moved, and its mountains,(5649)
and they are crushed to powder at one stroke,-
7. He made it rage against them seven nights and eight
days in succession: so that thou couldst see the 5649 The whole of our visible world, as we now know it, will pass away, and a
(whole) people lying prostrate in its (path), as they new world will come into being. The mountains are specially mentioned,
because they stand as a type of hardness, size, and durability. They will be
had been roots of hollow palm trees(5640) tumbled "crushed to powder", i.e., lose their form and being at one stroke (Cf. 89:21).
down!
5640 A graphic simile. Dead men all lying about like hollow trunks of palm trees 15. On that Day shall the (Great) Event come to pass.
with their roots exposed! The 'Ad were reputed to be of a tall stature.
16.
16. And the sky will be rent asunder, for it will that Day
8. Then seest thou any of them left surviving?(5641) be flimsy,
5641 The calamity was thorough. Ad were destroyed, and then Thamud, and
only the tradition of them was left behind. See the references in n. 5636. 17. And the angels will be on its sides,(5650) and eight
will, that Day, bear the Throne(5651) of thy Lord
9. And Pharaoh,(5642) and those before him,(5643) above them.
and the Cities Overthrown,(5644) committed habitual 5650 The whole picture is painted in graphic poetical images, to indicate that
Sin. which cannot be adequately described in words, and which indeed our human
faculties with their present limited powers are not ready to comprehend. The
5642 Pharaoh's Messenger was Moses. See the story in 7:103-137 and the notes angels will be on all sides, arrayed in ranks upon ranks, and the Throne of the
there. Pharaoh was inordinately proud, and his fall was proportionately great: it Lord on high will be borne by eight angels (or eight rows of angels). That will be
gradually extended to his dynasty and his people: See Appendix V of S. 7. the Day when Justice will be fully established and man be mustered to his Lord
for reckoning. (R).
5643 If we follow the sequence of peoples whose sins destroyed them, as
mentioned in 7:59-158, we begin with Noah, then have Ad, and Thamud, then 5651 The number eight has perhaps no special significance, unless it be with
the Cities of the Plain, then Midian, then the people whose prophet was Moses reference to the shape of the Throne or the number of the angels. The Oriental
(who occupies a central place in the canvas), and then the Pagan Quraysh, to Throne is often octagonal, and its bearers would be one at each corner. (R).
whom came the last and the greatest of the prophets, our Prophet Muhammad.
This is the chronological sequence. Here there is no detail, nor even complete
415
18.That Day shall ye be brought to Judgment: not an 32. "Further, make him march in a chain, whereof(5661)
act of yours that ye hide will be hidden. the length is seventy cubits!
5661 The sinful men who will be given their record on the Day of Judgement in
19.Then he that will be given his Record in his right their left hands will be in utter despair. Their power and authority which they
hand(5652) will say: "Ah here! Read ye my Record! misused to perpetrate injustice and oppression will be gone. The wealth that had
made them turn a deaf ear to the call of truth will be no more. They will cry out
5652 Cf. 17:71, where the righteous are described as those who are given their in agony, "O would that we were never raised again! O would that death had
record in their right hand at judgement. In 56:27, 38, and other passages, the
obliterated us once for all". But these cries will be of no avail. They will be
righteous are called "Companions of the Right Hand". seized, bound in chains and thrown into the Blazing Fire for their crimes against
Allah and man. [Eds.].
20."I did really understand(5653) that my Account
would (One Day) reach me!" 33."This was he that would not believe(5662) in Allah
5653 The righteous one rejoices that the faith he had during this world's life was Most High.
fully justified, and is now actually realised before him. He quite understood and 5662 The grip of sin was fastened on sinners because they forsook Allah. They
believed that good and evil must meet with their due consequences in the ran after their own lusts and worshipped them or they ran after Allah's creatures,
Hereafter, however much appearances may have been against it in the life in the ignoring Him Who is the cause and source of all good.
lower world, "in the days that are gone."
21. And he will be in a life of Bliss, 34. "And would not encourage(5663) the feeding of the
indigent!
22. In a Garden on high, 5663 Cf. 107:3; 89:18. The practical result of their rebellion against the God of
Mercy was that their sympathies dried up. Not only did they not help or feed
23. The Fruits whereof(5654) (will hang in bunches) low those in need, but they hindered others from doing so. And they have neither
friend nor sympathy (food) in the Hereafter.
and near.
5654 The symbolism is that of ripe, luscious grapes, hanging low in heavy 35. "So no friend hath he here this Day.
bunches, so near that they could be gathered and enjoyed in dignified ease. Cf.
also 55:54 and 76:14. 36. "Nor hath he any food except the corruption(5664)
from the washing of wounds,
24."Eat ye and drink ye, with full satisfaction; because
of the (good) that ye sent before you,(5655) in the 5664 They wounded many people by their cruelty and injustice in this life, and it
days that are gone!"(5656) is befitting that they should have no food other than "the corruption from the
washing of wounds". (R).
5655 Cf. 2:110: "Whatever good ye send forth for your souls before you, ye shall
find it with Allah: for Allah sees well all that ye do." 37. "Which none do eat but those in sin."
5656 It will be a wholly new world, a new earth and a new heaven, when the
blessed might well think with calm relief of "the days that are gone". Cf. 14:48, 38. So I do call to witness(5665) what ye see,
and n. 1925. Even Time and Space will be no more, so that any ideas that we
may form here will be found to have become wholly obsolete by them. 5665 This is an adjuration in the same form as that which occurs in 56:75, 70:40,
90:1, and elsewhere. Allah's Word is the quintessence of Truth. But what if
someone doubts whether a particular message is Allah's Word communicated
25.And he that will be given his Record in his left through His Messenger, or merely an imaginary tale presented by a poet, or a
hand,(5657) will say: "Ah! Would that my Record had soothsayer's vain prophecy? Then we have to examine it in the light of our
not been given to me! highest spiritual faculties. The witness to that Word is what we know in the
visible world, in which falsehood in the long run gives place to truth, and what we
5657 This is in contrast to the righteous ones who will receive their record in know in the invisible world, through our highest spiritual faculties. We are asked
their right hand. Cf. 69:19, n. 5652. The righteous are glad when they remember to examine and test it in both these ways.
their past: their memory is itself a precious possession. The unjust are in agony
when they remember their past. Their memory is itself a grievous punishment. 39. And what ye see not,
26. "And that I had never realised how my account 40.That this is verily the word of an honoured
(stood)! messenger;(5666)
27. "Ah! Would that (Death)(5658) had made an end of 5666 Honoured messenger: one that is worthy of honour on account of the
purity of his life, and may be relied upon not to invent things but to give the true
me!
inner experiences of his soul in Revelation.
5658 The death as from this life was but a transition into a new world. They
would wish that that death had been the end of all things, but it will not be. 41.It is not the word of a poet:(5667) little it is ye
believe!
28. "Of no profit to me has been my wealth!
5667 A poet draws upon his imagination, and the subjective factor is so strong
that though we may learn much from him, we cannot believe as facts the
29. "My power has perished from me!"...(5659) wonderful tales he has to tell. And the poet who is not a Seer is merely a vulgar
5659 The intensest agony is when the soul loses power over itself, when the votary of exaggerations and falsehoods.
personality tries to realise itself in new conditions and cannot: this is life in death.
42.Nor is it the word of a soothsayer:(5668) little
30.(The stern command will say): "Seize ye him, and admonition it is ye receive.
bind ye him,(5660) 5668 A soothsayer merely pretends to foretell future events of no profound
5660 Perhaps the word for 'bind' should be construed: 'bind his hands round his spiritual consequence. Most of his prophecies are frauds, and none of them is
neck, to remind him that his hands when they were free were closed to all acts of meant to teach lessons of real admonition. Such admonition is the work of an
charity and mercy': Cf. 17:29. honoured prophet.
31. "And burn ye him in the Blazing Fire. 43.(This is) a Message sent down from the Lord of the
Worlds.
416
44. And if the messenger were to invent any sayings in 50. But truly (Revelation) is a cause of sorrow(5672) for
Our name, the Unbelievers.
5672 The Message of Allah is glad tidings for those who believe in Him and
45. We should certainly seize him by his right follow His Law, for it is a message of Mercy and Forgiveness through repentance
hand,(5669) and amendment. But in the case of the wicked it is a cause of sorrow, for it
denounces sin and proclaims the punishment of those who do not turn from evil
5669 The right hand is the hand of power and action. Anyone who is seized by (Cf. 2:187).
his right hand is prevented from acting as he wishes or carrying out his purpose.
The argument is that if an imposter were to arise, he would soon be found out.
He could not carry out his fraud indefinitely. But the prophets of Allah, however 51. But verily it is Truth(5673) of assured certainty.
much they are persecuted, gain more and more power every day, as did the
5673 All Truth is in itself certain. But as received by men, and understood with
Prophet, whose truth, earnestness, sincerity, and love for all, were recognised as
reference to men's psychology, certainty may have certain degrees. There is the
his life unfolded itself. (R).
probability or certainty resulting from the application of man's power of
judgement and his appraisement of evidence. This is Him al yaqin, certainty by
46. And We should certainly then cut off the artery of reasoning or inference. Then there is the certainty of seeing something with our
his heart:(5670) own eyes. "Seeing is believing."This is 'ain al yaqin, certainty by personal
inspection. See 102:5, 7. Then, as here, there is the absolute Truth, with no
5670 This would effectually stop the functioning of his life. possibility of error of judgement or error of the eye, (which stands for any
instrument of sense-perception and any ancillary aids, such as microscopes, etc.).
47. Nor could any of you withhold him(5671) (from Our This absolute Truth is the haqq al yaqin spoken of here.
wrath).
52. So glorify the name(5674) of thy Lord Most High.
5671 The protection which the prophets of Allah enjoy in circumstances of
danger and difficulty would not be available for imposters. (R). 5674 As Allah has given us this absolute Truth through His Revelation, it
behooves us to understand it and be grateful to Him. We must celebrate His
48. But verily this is a Message for the Allah.fearing. praises in thought, word and deed.
49. And We certainly know that there are amongst you

those that reject (it).
70. Al Ma'arij (The Ways of Ascent)

In the name of Allah, Most 4. The angels and the Spirit(5677) ascend unto him in a
Gracious, Most Merciful. Day(5678) the measure whereof is (as) fifty thousand
years:
5677 Ruh: "The Spirit", Cf. 78:38, "the Spirit and the angels"; and 97:4, "the angels
1. A questioner asked(5675) about a Penalty to befall- and the Spirit". In 16:2, we have translated R uh by "inspiration' Some
Commentators understand the angel Gabriel by "the Spirit". But I think a more
5675 Any one might ask. When will Judgement come? That question usually general meaning is possible, and fits the context better. (R).
implies doubt. The answer is: the mystery of Time is beyond man's
comprehension. But there is something which touches him closely and concerns 5678 Cf. 32:4-5, and notes 3632 and 3634.
his conduct and his future welfare; and that is explained in four propositions: (1)
Judgement is sure to come, and none can ward it off; (2) it will exact a dreadful 5. Therefore do thou hold Patience,- a Patience of
Penalty from Unbelievers, but the righteous have nothing to fear; (3) it will be a beautiful (contentment).(5679)
Penalty from Allah, the Lord of both Justice and Mercy, it will not be merely a
blind calamity of fate; and (4) further we are reminded of another title of Allah. 5679 The prophet of Allah, persecuted and in trouble with the world, should yet
"Lord of the Ways of Ascent"; which means that though He sits high on His hold Patience-not the sort of patience which goes with complaints expressed or
Throne of Glory, He is not inaccessible, but in His infinite Mercy has provided suppressed, but the sort of patience that is content with the ordering of Allah's
ways of ascent to Him; see next note. world, for he believes and knows it to be good, as did the Prophet Muhammad.
Such a patience is akin to Good Pleasure, for it arises from the purest faith and
2. The Unbelievers, the which there is none to ward off,- trust in Allah. (R).
3. (A Penalty) from Allah, Lord of the Ways of 6. They see the (Day) indeed as a far-off (event):
Ascent.(5676)
7. But We see it (quite) near.(5680)
5676 Ma'arij: stairways, ways of ascent. In 43:33, the word is used in its literal
sense: "silver stairways on which to go up". Here there is a profound spiritual 5680 The men of evil may see the just retribution for their sins so far off that they
meaning. Can we reach up to Allah Most High? In His infinite grace He gives that doubt whether it would ever come. But in Allah's sight, and on the scale of the
privilege to angels and spiritual beings, man being such in his highest aspect. But Universal Plan, it is quite near; for time as we know it hardly exists in the spiritual
the way is not easy, nor can it be travelled in a day. See the next two notes. world. It may come even in this life: but it is bound to come eventually.
8. The Day that the sky will be like molten brass,(5681)
417
5681 Cf. 18:29 (where the wrongdoer will have a drink like melted brass in Hell);
and 44:45, (where his food will be like molten brass). Here the appearance of the
22. Not so those devoted to Prayer;-(5690)
sky is compared to molten brass, or, as some understand it, like the dregs of oil. 5690 The description of those devoted to Prayer is given in a number of clauses
What is conveyed by the metaphor is that the beautiful blue sky will melt away. that follow, introduced by the words "Those who . . .". "Devoted to Prayer" is here
but another aspect of what is described elsewhere as the Faithful and the
9. And the mountains will be like wool,(5682) Righteous. Devotion to prayer does not mean merely a certain number of formal
rites or prostrations. It means a complete surrender of one's being to Allah. This
5682 Cf. 101:5, where the metaphor of carded wool is used. The mountains means an earnest approach to and realisation of Allah's Presence ("steadfastness in
which seem so solid will be like flakes of wool driven by the carder's hand. Prayer"); acts of practical and real charity; and attempt to read this life in terms of
the Hereafter; the seeking of the Peace of Allah and avoidance of His displeasure;
10. And no friend will ask after a friend,(5683) chastity; probity; true and firm witness; and guarding the sacredness of the
Presence (verse 34).
5683 The world as we know it will have so completely passed away that the
landmarks in the heavens and on earth will also have vanished. Not only that, but 23. Those who remain steadfast to their prayer;
the human relationships of mind and heart will have been transformed by sin into
something ugly and dreadful. The sinners will be so overcome with tenor at the
realisation of their personal responsibility that they will desert their most intimate 24. And those in whose wealth is a recognised right.
friends, and indeed their very sight of each other will add to their agony.
25. For the (needy) who asks and him who is prevented
11.Though they will be put in sight of each other,- the (for some reason from asking);(5691)
sinner´s desire will be: Would that he could redeem
5691 See n. 5001 to 51:19. True charity consists in finding out those in real need,
himself from the Penalty of that Day(5684) by whether they ask or not. Most frequently those who ask are idle men who
(sacrificing) his children, insolently wish to live upon others. But all cases of those who ask should be duly
investigated, in case a little timely help may set the erring on the way. But the man
5684 The sinner will offer his children, his family, his kinsmen, who had sheltered with wealth or talent or opportunity has the further responsibility of searching out
and protected him-in fact everything on earth that he could-as a ransom for those in need of his assistance, in order to show that he holds all gifts in trust for
himself. Such would be his selfishness and his agony. the service of his fellow creatures.
12. His wife and his brother, 26. And those who hold to the truth of the Day of
Judgment;
13. His kindred who sheltered him,
27.And those who fear(5692) the displeasure of their
14. And all, all that is on earth,- so it could deliver
Lord,-
him:(5685)
5692 A true fear of Allah is the fear of offending against His Holy Will and Law,
5685 What would not the sinner give for his own deliverance! But nothing could and is therefore akin to the love of Allah. It proceeds from the realisation that all
save him. The Fire of Hell would be roaring for him! true peace and tranquillity comes from attuning our will to the Universal Will, and
that sin causes discord, disharmony, and displeasure—another name for the Wrath
15. By no means! for it would be the Fire of Hell!- of Allah.
16. Plucking out (his being) right to the skull!-(5686) 28. Fortheir Lord´s displeasure is the opposite of Peace
and Tranquillity;-(5693)
5686 It would be a Fire not only burning his body, but reaching right up to his
brains and his understanding and—as is said in 104:7—his heart and affections also. 5693 Some would construe this verse: "And their Lord's displeasure is one against
In other words the Penalty typified by the Fire will burn into his inmost being. which there is no security"; meaning that the punishment of sin may come
suddenly at any time, when you least expect it.
17. Inviting (all) such as turn their backs(5687) and turn
away their faces (from the Right). 29. And those who guard their chastity,
5687 The analysis of sin is given in four masterstrokes, of which the first two refer
to the will or psychology of the sinner, and the last two to the use he makes of the
30. Except with their wives and the (captives)
good things of this life. (1) Sin begins with turning your back to the Right, refusing whom(5694) their right hands possess,- for (then)
to face it squarely, running away from it whether from cowardice or indifference. they are not to be blamed,
(2) But Conscience and the sense of Right will try to prevent the flight; the Grace
of Allah will meet the sinner at all corners and try to reclaim him; the hardened 5694 Captives of war may be married as such: see 4:25: but their status is inferior
sinner will deliberately turn away his face from it, insult it, and reject it. (3) The to that of free wives until they are free. This institution of the captives of war is
result of this psychology will be that he will abandon himself to greed, to the now obsolete. Such inferiority of status as there was, was in the status of captivity,
collection of riches, and the acquisition of material advantages to which he is not not in the status of marriage as such, in which there are no degrees except by local
entitled; this may involve hypocrisy, fraud, and crime. (4) Having acquired the customs, which Islam does not recognise.
material advantages, the next step will be to keep others out of them, to prevent
hoarded wealth from fructifying by circulation, to conceal it from envy or spite. 31. But those who trespass beyond this are
This is the spiritual Rake's Progress. transgressors;-
18. And collect (wealth) and hide it (from use)! 32. And those who respect their trusts and
covenants;(5695)
19. Truly man was created very impatient;-(5688)
5695 For obligations of trusts and covenants, express or implied, see n. 682 to 5:1.
5688 Man, according to the Plan of Allah, was to be in the best of moulds (95:4). They are just as sacred in ordinary everyday life as they are in special spiritual
But in order to fulfil his high destiny he was given free will to a limited extent. The relationships. In addition, our life itself, and such reason and talents as we possess,
wrong use of this free will makes his nature weak (4:28), or hasty (17:11), or as well as our wealth and possessions are trusts, of which we must fulfil the duties
impatient, as here. That becomes his nature by his own act, but he is spoken of as punctiliously.
so created because of the capacities given to him in his creation.
33. And those who stand firm in their testimonies;(5696)
20. Fretful when evil touches him;
5696 If we know any truth of any kind, to that we must bear witness, as affecting
21. And niggardly when good reaches him;-(5689) the lives or interests of our fellow beings-firmly, not half-heartedly, without fear or
favour, even if it causes loss or trouble to us, or if it loses us friends or associates.
5689 In adversity he complains and gets into despair. In prosperity he becomes
arrogant and forgets other people's rights and his own shortcomings. Cf. 41:49-50.
418
5700 For the form of adjuration, C., 69:38, n. 5665; also 56:75. Here the witness
34. And those who guard (the sacredness) of their placed before us by Allah is His own power and glory manifested in the splendour
worship;-(5697) of sunrise and sunset at different points through the solar year.
5697 Worship or prayer includes honest work, charity, and every good deed. To 5701 See n. 4034 to 37:5. If Allah has such power in the wonderful phenomena of
guard the sacredness of this ideal is to sum up the whole duty of man. We began the rising of the sun at varying points, repeated year after year, can you not see that
with "steadfastness in prayer" in verse 23 above, and after a review of various He can easily substitute better men than you Unbelievers and blasphemers?
aspects of the good man's life, close with the sacredness of worship, i.e., living as in
the sight of A l l ah . 5702 The transition from the singular "I" to the plural "We" may be noted. See n.
56 to 2:38
35. Such will be the honoured ones in the Gardens (of
Bliss). 41. Substitute for them better (men) than they; And We
are not to be defeated (in Our Plan).
36. Now what is the matter with the Unbelievers that
they rush madly before thee-(5698) 42. So leave them to plunge in vain talk and play
about,(5703) until they encounter that Day of theirs
5698 Before thee. The Unbelievers did not believe in a Hereafter. When the which they have been promised!-
Bliss of the Hereafter was described, as in the last verse, they ridiculed it and
pretended to be running in for it as in a race. They are here rebuked in the same 5703 Their talk, their scepticism, is vain, because all spiritual evidence is against it,
tone of sarcasm. it is like the foolish play of people who do not think seriously. But the tremendous
Day of Judgement and Reality will come, as described in the next two verses.
37. From the right and from the left, in crowds?
43. The Day whereon they will issue from their
38. Does every man of them long to enter the Garden of sepulchres in sudden haste as if they were rushing to
Bliss? a goal-post (fixed for them),-(5704)
5704 Now there will be a definite Goalpost or Banner or Standard of Truth fixed,
39. By no means! For We have created them out of the which all must acknowledge. But they will acknowledge it in shame and dejection.
(base matter) they know!(5699) For the time for their repentance and amendment will then have passed.
5699 The animal part of man is nothing to be proud of, and they know it. It is by
spiritual effort, and long preparation through a good life that a man can rise above 44. Their eyes lowered in dejection,- ignominy covering
the mere animal part of him to his high dignity as a spiritual being, and his noble them (all over)! such is the Day the which they are
destiny in the Hereafter. promised!
40. Now I do call to witness(5700) the Lord of all points

in the East and the West(5701) that We can certainly-
(5702)
71. Nuh (Noah)

In the name of Allah, Most 5707 Three aspects of man's duty are emphasised: (1) true worship with heart and
soul; (2) God-fearing recognition that all evil must lead to self-deterioration and
Gracious, Most Merciful. Judgement; (3) hence repentance and amendment of life, and obedience to good
men's counsels.
4. "So He may forgive you your sins and give you respite
1. We sent Noah(5705) to his People (with the
for a stated Term: for when the Term given by Allah is
Command): "Do thou warn thy People before there accomplished, it cannot be put forward:(5708) if ye
comes to them a grievous Penalty." only knew."
5705 Noah's mission is referred to in many places. See specially 11:25-49 and 5708 Allah gives respite freely; but it is for Him to give it. His command is definite
notes. His contemporaries had completely abandoned the moral law. A purge had
and final; neither man nor any other authority can alter or in any way modify it. If
to be made, and the great Flood made it. This gives a new starting point in history we could only realise this to the full in our inmost soul, it would be best for us and
for Noah's People - i.e., for the remnant saved in the Ark.
lead to our happiness.
2. He said: "O my People! I am to you a Warner, clear 5. He said: "O my Lord! I have called to my People night
and open:(5706) and day:
5706 His Warning was to be both clear (i.e., unambiguous) and open (i.e.,
publicly proclaimed). Both these meanings are implied in Mubin. Cf. 67:26. The 6. "But my call only increases (their) flight (from the
meaning of the Warning was obviously that if they had repented, they would have Right).(5709)
obtained mercy.
5709 When convincing arguments and warnings are placed before sinners, there
3. "That ye should worship Allah, fear Him and obey are two kinds of reactions. Those who are wise receive admonition, repent, and
bring forth fruits of repentance, i.e., amend their lives and turn to Allah. On the
me:(5707)
419
other hand, those who are callous to any advice take it up as a reproach, fly farther 5716 Cf. 25:61, where the sun is referred to as the glorious Lamp of the heavens:
and farther from righteousness, and shut out more and more the channels through "Blessed is He Who made the Constellations in the skies, and placed therein a
which Allah's healing Grace can reach them and work for them. lamp, and a moon giving light."
7. "And every time I have called to them, that Thou 17. "Ánd Allah has produced you from the earth
mightest forgive them, they have (only) thrust their growing (gradually),(5717)
fingers into their ears, covered themselves up 5717 Cf. 3:37, where the growth of the child Mary the Mother of Jesus is
with(5710) their garments, grown obstinate, and described by the same word nabat, ordinarily denoting the growth of plants and
given themselves up to arrogance. trees. The simile is that of a seed sown, that germinates, grows, and dies, and goes
back to the earth. In man, there is the further process of the Resurrection Cf. also
5710 The literal meaning would be that, just as they thrust their fingers into their 20:55.
ears to prevent the voice of the admonisher reaching them, so they covered their
bodies with their garments that the light of truth should not penetrate to them and
that they should not even be seen by the Preacher. But there is a further symbolic 18. "Ánd in the End He will return you into the (earth),
meaning. "Their garments" are the adornments of vanities, their evil habits, and raise you forth (again at the Resurrection)?
customs, and traditions, and their ephemeral interests and standards. They drew
them closer round them to prevent the higher Light reaching them. They grew 19."Ánd Allah has made the earth for you as a carpet
obstinate and gave themselves up to the grossest form of selfish arrogance.
(spread out),(5718)
8. "So I have called to them aloud; 5718 Cf. 20:53.
9. "Further I have spoken to them in public(5711) and 20. "´That ye may go about therein, in spacious
secretly in private, roads.´"(5719)
5711 Noah used all the resources of the earnest preacher: he dinned the Message 5719 Fijaj implies valley roads or passes between mountains. Though there are
of Allah into their ears; he spoke in public places; and he took individuals into his mountain chains on the earth, Allah's artistry has provided even in such regions,
confidence and appealed to them; but all in vain. valleys and channels by which men may go about. Mountain roads usually follow
the valleys.
10. "Saying, Ásk forgiveness from your Lord; for He is
Oft-Forgiving; 21. Noah said: "O my Lord! They have disobeyed me, but
they follow (men)(5719-A) whose wealth and children
11. "´He will send rain(5712) to you in abundance; give them no increase but only Loss.
5712 They had perhaps been suffering from drought or famine. If they had taken 5719-
5719-A Sinners always resent it as a reproach that righteous men should speak to
the message in the right way, the rain would have been a blessing to them. They them for their own good. They prefer smooth flatterers, and they worship power
took it in the wrong way, and the rain was a curse to them, for it flooded the even though the depositories of power are selfish men, who neither profit
country and drowned the wicked generation. In the larger Plan, it was a blessing themselves nor profit others by the wealth and manpower that they collect round
all the same; for it purged the world, and gave it a new start, morally and themselves. They forget that mere material things may be a delusion and a snare
spiritually. unless the moral and spiritual factor behind them sanctifies them.
12. "´Give you increase in wealth and sons; and bestow 22. "And they have devised a tremendous Plot.(5720)
on you gardens and bestow on you rivers (of flowing 5720 Having got material resources the wicked devise plots to get rid of the
water).(5713) righteous whose presence is a reproach to them. For a time their plots may seem
tremendous and have the appearance of success, but they can never defeat Allah's
5713 Each of these blessings— rain and crops, wealth and manpower, flourishing Purpose.
gardens, and perennial streams—are indications of prosperity, and have not only a
material but also a spiritual meaning. Note the last point, "rivers of flowing water".
The perennial springs make the prosperity as it were permanent; they indicate a 23."And they have said (to each other), Ábandon not
settled population, honest and contented, and enjoying their blessings here on your gods:(5721) Abandon neither Wadd nor Suwa´,
earth as the foretaste of the eternal joys of heaven. neither Yaguth nor Yaúq, nor Nasr´;-
13. "´What is the matter with you, that ye place not your 5721 For an account of how these Pagan gods and superstitions connected with
them originated, and how they became adopted into the Arabian Pagan Pantheon,
hope for kindness and long-suffering in Allah,-(5713- see Appendix X at the end of this Surah.
A)
5713-A An alternative translation would be ". . . that ye fear Allah's Message", i.e.,
5713- 24."They have already misled many; and grant Thou no
why don't you fear Allah's Majesty, His greatness, and consequent punishment for increase to the wrong- doers but in straying (from
your sinfulness; and hope for His mercy, kindness, and reward for your faith and their mark)."(5722)
good deeds? The words of the verse contain the twin strands—fear and hope-
simultaneously. (R). 5722 Such Pagan superstitions and cults do not add to human knowledge or
human well-being. They only increase error and wrongdoing. For example, how
14. "´Seeing that it is He that has created you in diverse much lewdness resulted from the Greek and Roman Saturnalia! And how much
lewdness results from ribald Holy songs! This is the natural result, and Noah in
stages?(5714) his bitterness of spirit prays that Allah's grace may be cut off from men who hug
them to their hearts. They mislead others: let them miss their own mark! See also
5714 Cf. 22:5, and notes 2773-2777; also 23:12-17, and notes 2872-2875. The
verse 28 below.
meaning here may be even wider. Man in his various states exhibits various
wonderful qualities or capacities, mental and spiritual, that may be compared with
the wonderful workings of nature on the earth and in the heavens. Will he not 25. Because of their sins they were drowned (in the
then be grateful for these Mercies and turn to Allah, Who created all these flood),(5723) and were made to enter the Fire (of
marvels? Punishment): and they found- in lieu of Allah. none to
help them.
15. "´See ye not how Allah has created the seven
heavens one above another,(5715) 5723 The Punishment of sin seizes the soul from every side and in every form.
Water (drowning) indicates death by suffocation, through the nose, ears, eyes,
5715 See n. 5559 to 67:3. mouth, throat, and lungs. Fire has the opposite effects; it burns the skin, the limbs,
the flesh, the brains, the bones, and every part of the body. So the destruction
16. "Ánd made the moon a light in their midst, and wrought by sin is complete from all points of view. And yet it is not death (20:74);
for death would be a merciful release from the Penalty, and the soul steeped in sin
made the sun as a (Glorious) Lamp?(5716) has closed the gates of Allah's Mercy on itself. There they will abide, unless and
420
"except as Allah willeth" (6:128). For time and eternity, as we conceive them now,
have no meaning in the wholly new world which the soul enters after death or
28. "O my Lord! Forgive me, my parents, all who enter
Judgement. my house in Faith, and (all) believing men and
believing women:(5725) and to the wrong-doers grant
26. And Noah, said: "O my Lord! Leave not of the Thou no increase but in Perdition!"(5726)
Unbelievers, a single one on earth!(5724) 5725 Indeed he prays for himself, his parents, his guests, and all who in earnest
5724 The Flood was sent in order to purge all sin. The prayer of Noah is not faith turn to Allah, in all ages and in all places. Praying for their forgiveness is also
vindictive. It simply means, "Cut off all the roots of sin". See next note. praying for the destruction of sin.
5726 This is slightly different in form from verse 24 above, where see n. 5722. See
27. "For, if Thou dost leave (any of) them, they will but also last note.
mislead Thy devotees, and they will breed none but
wicked ungrateful ones.
72. Al Jinn (The Spirits)

In the name of Allah, Most 6. ´True, there were persons among mankind who took
Gracious, Most Merciful. shelter with persons among the Jinns, but they
increased them in folly.(5732)
5732 If human beings think that by a resort to some mysterious spirits they can
1. Say: It has been revealed(5727) to me that a shelter themselves from the struggles and actualities of their own lives, they are
sadly mistaken. They must "dree their own weird", as the Scots would say. It is
company of Jinns(5728) listened (to the Qurán). folly to try to escape from the duties which they can understand in their own
They said, ´We have really heard a wonderful natural surroundings, or to try to avoid the consequences of their own acts. Only
Recital!(5729) such persons do so as do not realise that they will ultimately have to answer at the
Judgement Seat of Allah, whose first outpost is in their own conscience.
5727 Revelation may be through various channels, and one of the channels may
be a vision, by which the Prophet sees and hears events clearly passing before him.
This particular vision may be the same as that referred to more briefly in 46:29-32,
7. Ánd they (came to) think as ye thought, that Allah
where see n. 4809. The Jinns had evidently heard of previous revelations, that of would not raise up any one (to Judgment).
Moses (46:30), and the error of Trinitarian Christianity (72:3). The people from
whom they come have all sorts of good and bad persons, but they are determined 8. Ánd we pried into the secrets of heaven; but we
to preach the good Message of Unity which they have heard and believed in.
found it filled with stern guards and flaming
5728 For Jinns, see n. 929 to 6:100. (R). fires.(5733)
5729 The Holy Qur'an would be to them a wonderful Recital-both in subject 5733 See notes 1951, 1953, and 1954 to 15:17-18. See also n. 5562 to 67:5. The
matter and in the circumstance that it had come in Arabia among a pagan and speakers here have repented of sin and evil; but they recognise that there are evil
ignorant nation. ones among them, who love stealth and prying, but their dark plots will be
defeated by vigilant guardians of the Right, whose repulse of the attacks of evil is
2. Ít gives guidance to the Right, and we have believed figured by the shafts of meteoric light in the heavens.
therein: we shall not join (in worship) any (gods) with

9. ´We used, indeed, to sit there in (hidden) stations, to
our Lord.
(steal) a hearing; but any who listen now(5734) will
3. Ánd Exalted is the Majesty of our Lord: He has taken find a flaming fire watching him in ambush.
neither a wife nor a son.(5730) 5734 What is the force of "now"? It refers to the early Makkan period of
Revelation. It means that whatever excuse there may have been before, for people
5730 They abjure paganism and also the doctrine of a son begotten by Allah, to try to seek out the hidden truths of the Unseen World through spirits, there was
which would also imply a wife of whom he was begotten. Cf. 6:101. none now, as the perspicuous Qur'an had restored the Message of Unity and
cleared religion of all the cobwebs, mysteries, and falsehoods with which
4. ´There were some foolish ones among us, who used priestcraft and pious fraud had overlaid it. The result is that such seekers after
to utter extravagant lies against Allah. false hidden knowledge will find themselves confronted now by the flaming fire of
the Qur* an, which, like the shafts of meteoric light (see last note), will lie in wait
for and nip such priestcraft and black magic in the bud.
5. ´But we do think that no man or spirit should say
aught that untrue against Allah.(5731)
5731 No one ought to entertain false notions about Allah. For by joining false 10. Ánd we understand not whether ill is intended to
gods in our ideas of worship, we degrade our conception of ourselves and the duty those on earth,(5735) or whether their Lord (really)
we owe to our Creator and Cherisher, to Whom we have to give a final account of intends to guide them to right conduct.
life and conduct. If we worship idols or heavenly bodies, or human beings, or any
creature, or false fancies born of self or foolish abstractions, or the lusts and 5735 To these spirits this revolutionary gospel is yet new, and appears like a
desires of our own hearts, we are not only doing violence to Truth, but we are flaming sword which destroys falsehood while it protects Truth. They frankly
causing discord in the harmony of the world. confess that they do not clearly understand whether on the whole it will be a
mercy to mankind or a punishment for mankind forsaking the paths of Allah. But
they rightly feel that it must be a blessing if all seek right Guidance.
421
11.´There are among us some that are righteous, and 19. "Yet when the Devotee(5743) of Allah stands forth to
some the contrary: we follow divergent paths. invoke Him, they(5744) just make round him a dense
crowd."
12.´But we think that we can by no means frustrate
5743 The Devotee of Allah: the Prophet Muhammad.
Allah throughout the earth, nor can we frustrate Him
by flight.(5736) 5744 They. The immediate reference was to the Pagan Quraysh who were then in
possession of the Ka'bah and who put all sorts of obstacles and indignities in the
5736 See last note. In any case, they know that Allah's Truth and Allah's Plan way of Prophet for preaching the One True God and denouncing idol-worship.
must prevail, and no one can frustrate Allah's Purpose, or escape from it. Why They used to surround him and mob him and to treat him as if he was guilty of
not then bring the human will into conformity with it, and find Peace, as they have some dreadful crime. But the wider application refers to the habit of the world to
found, by the acceptance of Faith? make a marked man of any who diverges from the beaten paths of their favourite
sins and who pleads earnestly for the cause of truth and righteousness. They
13. Ánd as for us, since we have listened to the ridicule him; they surround him with jeers and obloquy; and they try to make the
Guidance, we have accepted it: and any who believes physical condition of his life as difficult for him as possible.
in his Lord has no fear, either(5737) of a short
(account) or of any injustice.
20.Say: "I do no more than invoke my Lord, and I join
not with Him any (false god)."
5737 Possibly, from this world's standards, it may be that a man suffers for his
Faith. He may be laughed at, persecuted, and actually hurt, "in mind, body, or 21. Say: "It is not in my power to cause(5745) you harm,
estate". But he is not perturbed. he takes it all cheerfully, because he knows that
when his full account is made up-real gain against apparent loss-he is a gainer or to bring you to right conduct."
rather than a loser. And his Faith tells him that Allah is ajust God, and will never 5745 'Do not suppose that I am going to harm you individually or socially; the
allow him to suffer any injustice, or permit the account of his merit to appear one very opposite is my wish; but I cannot force you to right conduct; that must
whit shorter than it is. depend upon the purification of your own faith and will.'
14. Ámongst us are some that submit their wills (to 22. Say: "No one can deliver me from Allah(5746) (If I
Allah., and some that swerve from justice. Now those were to disobey Him), nor should I find refuge except
who submit their wills - they have(5738) sought out in Him,
(the path) of right conduct:
5746 'My mission is from Allah. I cannot choose but obey. He has charged me to
5738 Any one who responds to true Guidance, and submits his will to Allah, finds deliver the Message, and if I were to disobey him, I would myself be worthy of His
that he makes rapid progress in the path of right conduct and right life. He gets punishment, and no one can save me. From every kind of trouble and difficulty
more and more assurance that his destination is the Garden of Bliss . my only refuge is in Him. I must proclaim His Message: otherwise I am false to
the mission He has entrusted to me.'
15. ´But those who swerve,- they are (but) fuel for Hell-
fire´-(5739) 23. "Unless Iproclaim what I receive from Allah and His
Messages: for any that disobey Allah and His
5739 An unjust life carries its own condemnation. It does no good to itself or to
anyone else. It bears no fruit. It becomes merely fuel for the Fire of Punishment. Messenger,- for them is Hell: they shall dwell therein
for ever."
16.(And Allah.s Message is): "If they (the Pagans) had 24.At length, when they see (with their own eyes) that
(only) remained on the (right) Way, We should which they are promised,-(5747) then will they know
certainly have bestowed on them Rain(5740) in who it is that is weakest in (his) helper and least
abundance. important in point of numbers.
5740 Rain: literally, water: stands for all kinds of blessings, material, moral, and 5747 When the Hereafter arrives, and true values are restored, they will see
spiritual. Among the spiritual blessings, is the insight into higher things, which clearly that the Promise of Allah was true, and that death on this earth was not the
results from our will and endeavour to stand firm on the right Way, the natural, end of all things. Then they will see that those who were accounted weak on this
moral, and spiritual Law established by Allah. All blessings come by way of trial: earth will, in the realm of Reality, be strong ones; those who seemed to have no
the more we have, the more is expected of us. A man of gifts, talents, or insight is following here will have, there, all the great and true ones with them, to help them
expected to show a higher standard of love and unselfishness than one less gifted, and welcome them to their own ranks.
just as a rich man is expected to give more in charity than a poor man.
25. Say: "I know not whether the (Punishment) which ye
17. "That We might try them by that (means). But if any are promised is near,(5748) or whether my Lord will
turns away from the remembrance(5741) of his Lord, appoint for it a distant term.
He will cause him to undergo a severe Penalty. 5748 The coming of Judgement is certain. But the exact time, relatively to our
5741 To remember Allah is to realise His presence, acknowledge His Goodness, standards on this earth, no one can tell. Allah alone knows it. Even a Prophet of
and accept His guidance. If we fail to do so, by deliberately turning away, He will Allah, as such, does not know the Mysteries of the Unseen World, except insofar
withdraw His Grace, and that will be a severe Penalty indeed. as they have been revealed to him by Allah's Revelation. Cf. 6:50, and notes 867-
868.
18. "And the places of worship(5742) are for Allah
(alone): So invoke not any one along with Allah.
26."He (alone) knows the Unseen, nor does He make
any one acquainted with His Mysteries,-(5749)
5742 This is a Makkan Surah, and Masjid must be understood, not in the later
technical sense of a Mosque, but in the root meaning, of any place, or occasion of 5749 Mystery, or the Unseen, has two aspects. The relative Unseen is so with
worship or humble prostration in the service of Allah, or any limbs of faculties or reference to a particular person, because of the intervention of Time, Space, or
accessories used in such worship, e.g., hands and feet, lips and voice, particular circumstances. For example: I cannot see today a house which I saw last
understanding or organisation. A number of meanings therefore follow: (1) No year, because it has since been pulled down; or I cannot in Lahore see the
place of worship whatever should be used for the worship of any other but Allah "Gateway of India" in Bombay, although anyone in Bombay can see it; or I cannot
the true God. The Ka'bah was then full of idols, but the idols and their votaries see the satellites of Jupiter with the naked eye, though I can through a telescope;
were usurpers. (2) Worship should not be mixed up with vain objects, but should but the Absolute Unseen, the Absolute Mystery, or Allah's Mystery, is something
be reserved for the sincere service of Allah. (3) All our gifts are for Allah's service, which no creature can know or see, except insofar as Allah reveals it to him; and
which includes the service of His creatures, and not for our vainglory. (R). Allah reveals such things to the extent that is good for men, through His chosen
messengers, among whom the greatest is Muhammad. The exact time of the Hour
of Judgement has not been so shown, because we must not wait for it, but live as if
it is to be at this minute. See last note and next note, and the references there.
422
has then no doubt that it is a true Message from Allah, and that those who bring it
27. "Except a messenger(5750) whom He has chosen: are the true messengers "of their Lord" (R).
and then He makes a band of watchers(5751) march
before him and behind him, 28. "That He may know that they have (truly)(5751-A)
5750 Cf. 3:179, and n. 482. See also last note. brought and delivered the Messages of their Lord: and
He surrounds(5752) (all the mysteries) that are with
5751 Revelation is not a mechanical or material thing. It has to be safeguarded
from being distorted or corrupted by ignorance, selfishness, or the powers of evil.
them, and takes account of every single thing."(5753)
How can its precious and subtle worth and the spiritual safeguards against its 5751-A They: the band of watchers. In "he may know" it is better to construe "he"
5751-
misuse by human folly or the perversity of evil be expressed in plain human to refer to the Prophet who receives the Message from the "watchers".
words? We can imagine a very great treasure, which has to be transmitted. To
guard it against evilly-disposed persons, a strong escort is required, to march in 5752 Ahata: surrounds, encompasses, encloses, guards on all sides, keeps under
front and behind, so as to protect it from all sides. When it reaches its destination, his own possession and control, and does not allow to be corrupted or debased.
the escort presents its credentials and an Invoice showing the Treasure being See last note but one.
transmitted. Then the destined receiver knows that it has come intact and feels
satisfied. So, about spiritual Revelation, the spiritual man recognises the 5753 In the spiritual Kingdom—as indeed, in all things—Allah's knowledge,
credentials and checks the contents on the tablets of his own heart and insight. He wisdom, and Plan comprehend all things, great and small. There is nothing which
we do, nothing which happens that is outside His account. (Cf. 17:60).
73. Al Muzzammil (The Enfolded One)

In the name of Allah, Most 5758 For contemplation, prayer, and praise, what time can be so suitable as the
night, when calm and silence prevail, the voices of the marketplace are still, and
Gracious, Most Merciful. the silent stars pour forth their eloquence to the discerning soul.
7. True, there is for thee by day prolonged occupation

1. O thou folded in garments!(5754) with manifold engagements:(5759)
5759 A prophet of Allah, as a man, a member of a family, or a citizen, has many
5754 Muzzammil: Some Commentators understand by this, "properly dressed for manifold duties to perform; and his work may be made difficult and irksome in
prayer", or "folded" in a sheet, as one renouncing the vanities of this world. protecting those who listen to his preaching and are therefore molested and
Muzzammil is one of the titles of our Prophet. But there is a deeper mystic persecuted by the world. But while discharging all his manifold duties, he should
meaning in this and the address "Thou wrapped up" of the next Surah. Human
work as in the presence of Allah, and in all matters and at all times retain the
nature requires warm garments and wrappings to protect the body from cold or
sense of Allah's nearness. His work may be on earth, but his heart is in Heaven.
heat or rain. But in the spiritual world these wrappings are useless; the soul must
stand bare and open before Allah, in the silence of the night, but not too austerely,
as the following verses show. 8. But keep in remembrance the name of thy Lord and
devote thyself to Him whole-heartedly.
2. Stand (to prayer) by night, but not all night,-(5755)
9. (He is) Lord of the East and the West: there is no god
5755 The Prophet was prone to austerities in the cave of Hira ', both before and
after he received his mission, spending days and nights in prayer and
but He: take Him therefore for (thy) Disposer of
contemplation. See C. 29. Midnight and after-midnight prayers have technically Affairs.(5760)
received the name of Tahajjud. See also verse 20 below; also 17:79. (R).
5760 Allah is all-in-all-. He is Lord of all places. He rules the world. Therefore be
not discouraged by the plots or enmity of wicked men. Leave all things to Allah;
3. Half of it,- or a little less, trust Him; He is just and will do justice. Only turn away from the unjust, but in a
worthy, noble way; i.e., to show them clearly that you do not fear them, but that
4. Or a little more; and recite the Qurán(5756) in slow, you leave all affairs in Allah's hands. If we divide the world into hemispheres from
the north to south, "East and West" will cover all directions.
measured rhythmic tones.
5756 At this time there was only S. 96, S. 68, and possibly S. 74, and the opening 10. And have patience with what they say, and leave
Surah (Al Hamd); but the heart of the Messenger had received enlightenment, them with noble (dignity).
and that Light was gradually finding expression in the verse of the Qur'an. For us,
now, with the whole of the Qur'an before us, the injunction is specially necessary.
The words of the Qur'an must not be read hastily, merely to get through so much 11. And leave Me (alone to deal with) those in
reading. They must be studied, and their deep meaning pondered over. They are possession of the good things of life,(5761) who (yet)
themselves so beautiful that they must be lovingly pronounced in tones of deny the Truth; and bear with them for a little while.
rhythmic music.
5761 Men who enjoy the good things of life have special cause for gratitude to
5. Soon shall We send down to thee a weighty Allah, Who bestowed them. When they are in the ranks of Allah's enemies, none
but Allah can adequately deal with them.
Message.(5757)
5757 The Qur'an as completed by degrees, after the Fatrah (see Introduction to 12. With Us are Fetters(5762) (to bind them), and a
this Surah). Fire(5763) (to burn them),
6. Truly the rising by night is most potent for governing 5762 Cf. 13:5; 34:33; 40:71 and 69:30-32. [Eds.].
(the soul), and most suitable for (framing) the 5763 Cf. 44:47 and 56:94. [Eds.].
Word(5758) (of Prayer and Praise).
423
13. And a Food that chokes,(5764) and a Penalty 19. Verily this is an Admonition:(5770) therefore, whoso
Grievous.(5765) will, let him take a (straight) path to his Lord!
5764 Cf. 44:43-44; 56:52; 69:36-37, and 88:6. [Eds.]. 5770 This is no empty threat. It is an admonition for your good. If you have the
will, you can at once come for the Grace and Mercy of Allah, and obtain it. For
5765 In general terms, the Penalty of sin may be described as a Penalty Grievous, Repentance and Amendment are the straight Way to the nearness of Allah.
an Agony. It may come in this very life, but that in the Hereafter is certain! See
next verse.
20. Thy Lord doth know that thou standest forth (to
prayer) nigh two-thirds of the night, or half the night,
We can also consider punishments from another aspect. The first object of or a third(5771) of the night, and so doth a party of
punishment is to protect the innocent from the depredations of the criminal; we those with thee. But Allah doth appoint night and day
have to bind him. The next object is to produce in his heart the fire of repentance,
to consume his evil proclivities and to light his conscience. Where that is not
in due measure He knoweth that ye are unable to keep
enough, a more drastic punishment for the callous is something which causes him count thereof.(5772) So He hath turned to you (in
pain in things which ordinarily cause him pleasure, such as food, drink, and the mercy): read ye, therefore, of the Qurán(5773) as
satisfaction of physical needs. People in whom the higher spiritual faculties are much as may be easy for you. He knoweth that there
dead may perchance be awakened through the lower physical features of their life, may be (some) among you in ill-health; others
which appeal to them. Where this also fails, there is finally the complete Agony, a
type or symbol too terrible to contemplate, travelling through the land, seeking of Allah's bounty;
yet others fighting(5774) in Allah's Cause, read ye,
14. One Day the earth and the mountains will be in therefore, as much of the Qurán as may be easy (for
violent commotion. And the mountains will be as a you); and establish regular Prayer and give regular
heap of sand poured out and flowing down.(5766) Charity; and loan to Allah a Beautiful Loan.(5775) And
whatever good ye send forth for your souls,(5776) ye
5766 The Judgement is described as a violent commotion which will change the shall find it in Allah's Presence,- yea, better and
whole face of nature as we know it. Even the hard rock of mountains will be like
loose sand running without any cohesion. greater, in Reward and seek ye the Grace of Allah: for
Allah is(5777) Oft-Forgiving, Most Merciful.
15. We have sent to you, (O men!) a messenger, to be a 5771 Cf., above, 73:2-4. The Prophet, and a zealous band of his disciples, were
witness concerning you,(5767) even as We sent a often up, two-thirds of the night, or a half, or a third, rejecting sleep and giving
messenger to Pharaoh. themselves up to Prayer and Praise and the reading of the Qur'an. They are told
that this was too severe a tax on them, especially if their health was affected, or
5767 Our Prophet has to warn his age, i.e., the present age, reclaim it from sin, they were on a journey, or they were striving, with might and main, in other ways,
and be a witness for the righteous and against evil, as Moses did his office in his for the cause of Allah. See the lines following.
age. For Pharaoh, his arrogance, and his punishment, see 10:75-92.
5772 The usual meaning taken is that the counting of the exact hours of night and
day may not be possible for ordinary people, in order to determine exactly the
16. ButPharaoh disobeyed(5768) the messenger; so We half, or the third, or the two-thirds of a night. The length of the night and day
seized him with a heavy Punishment. varies everyday of the solar year, and the precise hour of midnight can only be
determined by exact observation in clear skies or by chronometers, which is not
5768 Pharaoh the earthly king faces Moses the Prophet of Allah. In earthly eyes it possible for everyone. But I understand it in a wider meaning. Allah fixes night
was Moses who disobeyed Pharaoh. In spiritual relations, it was Pharaoh who and day in due proportions; for rest and work, and according to seasonal
disobeyed Moses. Pharaoh represented an ancient and mighty kingdom, with a variations. For prayer and praise no meticulous observations of that kind are
long history behind it, and a pride in its learning and science, art, organisation, and necessary or possible. Allah's service can be done in many ways as detailed below.
power. Moses led a depressed people, hewers of wood and drawers of water. But But we must give some time to devotion, as may be most easy and convenient to
the might of Allah was behind him. What became of the wisdom, power, and us, in various circumstances of health, travel, and the performance of various
armies of Pharaoh? They were rent asunder when the day came, and the terror duties.
and surprise must have been the same as if the heavens had been rent asunder,
and children's hair had turned grey! But formidable revolutions turn children grey- 5773 The reading of the Qur'an here is a part of Prayer and religious devotion.
haired in another way. Nations that were as children became wise before they in This is not to be made into an obsession or a burden. Cf. 20:2: "We have not sent
their turn decayed, and from similar disobedience to the laws of Allah. For Allah's down the Qur'an to thee to be an occasion for thy distress." We must do it whole-
law must stand and be fulfilled when all else is swept away. mindedly, but not by formal mechanical computations.
17. Then how shall ye, if ye deny (Allah), guard 5774 This refers to Jihad. The better opinion is that this particular verse was
revealed in Madinah, long after the greater part of the Surah. The reference,
yourselves against a Day that will make children further on, to canonical Prayers and regular Charity (Zakah), points to the same
hoary-headed?-(5769) conclusion.
5769 If already you deny and disobey Allah in this life of probation, how can you 5775 Cf. 2:245, and n. 276, where the meaning of "a Beautiful Loan" is explained.
stand up to the Day of Judgement, the Day of the terrible Reality? That Day is See also 57:18. The "Beautiful Loan" should be that of our own souls. We should
described in two metaphors; (1) It will be a time of such stress that even children expect no returns in kind, for that is not possible. But the reward we shall find
will become like hoary-headed men; (2) What we look upon as the eternal sky, with Allah will be infinitely greater and nobler. Cf. the biblical phrase, "Lay up for
ever the same, will be cleft asunder; Cf. '82:1. In other words, the shape of things yourselves treasures in heaven" (Matt. vi. 20).
will be completely altered, both within man and in outer nature, and all true values
will be restored. For the Promise of Allah, in this as in all other respects, cannot 5776 Any good that we do raises our own spiritual status and dignity. We must not
but be fulfilled. think that when we speak of Allah's service or Allah's Cause, we are doing
anything for His benefit: He is independent of all needs whatsoever.
18.Whereon the sky will be cleft asunder? His Promise 5777 This emphasises the need of Allah's Grace. Whatever good we do, our own
needs must be accomplished. merits are comparatively small. Allah's Grace must lift us up and blot out our
shortcomings. Even in piety there may be an arrogance which may become a sin.
We should always seek Allah's Mercy in all humility.
424
74. Al Muddaththir (The One Wrapped Up)

In the name of Allah, Most 12. To whom I granted resources in abundance,
Gracious, Most Merciful. 13. And sons to be by his side!-(5786)
5786 The great ones of the earth may have wealth, a large following, sons by their
1. O thou wrapped up(5778) (in the mantle)! side to defend them and do their bidding and manpower to help them in their
battles. Life may be smooth and agreeable to them. But their responsibility is to
5778 In these wonderful early mystic verses there is a double thread of thought; Allah.
(1) A particular occasion or person is referred to; (2) a general spiritual lesson is
taught. As to (1), the Prophet was now past the stage of personal contemplation, 14. To whom I made (life) smooth and comfortable!
lying down or sitting in his mantle; he was now to go forth; boldly to deliver his
Message and publicly proclaim the Lord; his heart had always been purified, but
now all his outward doings must be dedicated to Allah, and conventional respect
15. Yet is he greedy-that I should add (Yet more);-
for ancestral customs or worship must be thrown aside; his work as a Messenger (5787)
was the most generous gift that could flow from his personality, but no reward or
5787 The Sinner takes Allah's gifts as if they were his right. The more he gets, the
appreciation was to be expected from his people, but quite the contrary; there
more is he greedy. Yet to Allah's Signs and revelations he is willfully deaf or even
would be much call on his patience, but his contentment would arise from the
openly rebellious. But he is only preparing the way for his own undoing.
good pleasure of Allah. As to (2), similar stages arise in a minor degree in the life
of every good man, for which the Prophet's life is to be a universal pattern. (R).
16. By no means! For to Our Signs he has been
2. Arise and deliver thy warning! refractory!
3. And thy Lord do thou magnify! 17. Soon will I visit him with a mount of
calamities!(5788)
4. And thy garments(5779) keep free from stain! 5788 "A mount of calamities" or disasters: may be understood as a phrase for
5779 Possibly, in its immediate application, there is a reference to the dirt and filth cumulative disasters. (R).
which the Pagans used to throw at the Prophet to insult and persecute him.
18. For he thought and he plotted;-
5. And all abomination shun!(5780)
19. And woe to him!(5789) How he plotted!-
5780 Rujz or Rijz: abomination: usually understood to refer to idolatry. It is even
possible that there was an idol called Rujz. But it has a wider signification, as 5789 Cf. 51:10; "Woe to the falsehood mongers!"
including a mental state opposed to true worship, a state of doubt or indecision.
20. Yea, Woe to him; How he plotted!-
6. Nor expect, in giving, any increase (for
thyself)!(5781) 21. Then he looked round;
5781 The legal and commercial formula is that you give in order to receive. And
usually you expect to receive what is worth to you a little more than you give. The 22. Then he frowned and he scowled;
spiritual consideration is that you give, but expect nothing from the receiver. You
serve Allah and Allah's creatures. 23. Then he turned back and was haughty;
7. But, for thy Lord´s (Cause),(5782) be patient and 24.Then said he:(5790) "This is nothing but magic,
constant! derived from of old;
5782 Our zeal for Allah's Cause itself requires that we should not be impatient, 5790 The Commentators understand the reference to be to Walid ibn
and that we should show constancy in our efforts for His Cause. For we have faith, Mughayrah, who was a wealthy Sybarite, Pagan to the core, and an inveterate
and we know that He is All-Good, All-Wise, and All-Powerful, and everything will enemy to the Prophet. He and Abu Jahl did all they could, from the beginning of
ultimately be right. the preaching of Islam, to abuse and persecute the Preacher, to run down his
doctrine, and to injure those who believed in it. But the meaning for us is much
8. Finally, when the Trumpet is sounded, wider. There are Walids in all ages. They cannot understand divine inspiration,
and seek to explain its wonderful influence over the lives of men by some such
unmeaning formula as "magic". The eternal Hope is to them mere human
9. That will be- that Day - a Day of Distress,-(5783) delusion!
5783 The Sinner's course is now shown in contrast to the Seeker's. The Sinner
may be self-complacent now; but what will be his position when the Reckoning 25. "This is nothing but the word of a mortal!"
comes? Not easy; indeed a Day of Distress!
26. Soon will I cast him into Hell-Fire!(5791)
10. Far from easy for those without Faith.
5791 The Sinner's perversity can only end in the Fire of Punishment It enters his
very being. See next note.
11. Leave Me alone, (to deal)(5784) with the (creature)
whom I created (bare and) alone!-(5785) 27. And what will explain to thee what Hell-Fire is?
5784 The question of Justice and Punishment to men is for Allah alone. For man
at his best can see only one side of truth, and only Allah is All-Knowing. He alone 28.Naught doth it permit to endure, and naught(5792)
can judge the limits of Justice and Mercy. doth it leave alone!-
5785 Man's adventitious advantages—wealth, power, position, talents—are not due 5792 He is in a state in which he neither lives nor dies (87:13). Looked at in
to his own merits. They are gifts from Allah, Who created him. In himself he another way, the things that in a good man are meant to last and grow, are for the
came bare and alone.
425
sinner destroyed, and no part of his nature is left untouched. The brightness of his mystery than the direct light of the sun, which looks to us like pure fire. The
very manhood is darkened and extinguished by sin. moon was worshipped as a deity in times of darkness. But in reality, though she
rules the night, her rays are only reflections, and are wanting in warmth and
29. Darkening and changing the colour of man! vitality. So every soul which looks up to a mere creature of Allah for a sort of
vicarious salvation is in spiritual darkness of error; for the true source of spiritual
light and life is Allah, and Allah alone. For (2) the Night and (3) the Dawn, see the
30. Over it are Nineteen.(5793) following note.
5793 The figure nineteen refers to angels appointed to guard Hell. See verse 31
below and the corresponding note. [Eds.]. 33. And by the Night(5799) as it retreateth,
5799 (2) The Night when it is illuminated by the Moon is light in a sense, but it is
31. And We have set none(5794) but angels as Guardians really dark and must give place to (3) the Dawn when it comes, as the harbinger of
of the Fire; and We have fixed their number(5795) the Sun. So in spiritual matters, when every soul realises its own responsibility, it
only as a trial for Unbelievers,- in order that the will look less and less to reflected lights, and through the beauty of a dawn-like
People of the Book may arrive at certainty, and the awakening, will be prepared more and more for the splendour of the light of Allah
Himself, the goal of the Heaven of our dreams.
Believers may increase in Faith,- and that no doubts
may be left for the People of the Book and the 34. And by the Dawn as it shineth forth,-
Believers, and that those in whose hearts is a disease
and the Unbelievers may say, "What symbol doth Allah 35. This is but one(5800) of the mighty (portents),
intend by this?"(5796) Thus doth Allah leave to stray
whom He pleaseth, and guide whom He pleaseth: and 5800 This is but one, etc. There are numerous Signs of Allah, of which
Judgement is one, and one of the mightiest portents. Or the reference may be to
none can know the forces of thy Lord, except
the waning of the Moon, the decline of the night, and the glorious sunrise, as
He.(5797) And this is no other than a warning to tokens or symbols of the world renewed when the present transitory world passes
mankind. away. According to some commentators "This" here refers to Hell. (R).
5794 Cf. 66:6, and n. 5540.
36. A warning to mankind,-
There was a great volume of angelology in the religious literature of the People of
the Book (i.e., the Jews and Christians) to whom (among others) an appeal is 37. To any of you that chooses to press forward, or to
made in this verse. The Essenes, a Jewish brotherhood with highly spiritual ideas,
to which perhaps the Prophet Jesus himself belonged, had an extensive literature follow behind;-(5801)
of angelology. In the Midrash also, which was a Jewish school of exegesis and 5801 Three interpretations are possible. (1) Those pressing forward may be the
mystical interpretation, there was much said about angels. The Eastern Christian Righteous, and those following behind may be the laggards, the Unbelievers, who
sects contemporary with the birth of Islam had borrowed and developed many of reject Allah's love, care, and mercy. (2) Men of two kinds of temperament may be
these ideas, and their mystics owed much to the Gnostics and the Persian referred to; those who are always in the van and those who are always in the rear.
apocalyptic systems. In the New Testament the relation of the angels with Fire is Allah's Message is open to both. But there may be a danger to both; in the one
referred to more than once. In Rev. 9:11 we have "the angel of the bottomless pit, case, overconfidence, or hope in wrong things; in the other case missing great
whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his opportunities so that their spiritual lives may be "bound in shallows and in
name Apollyon". In Rev. 14:18 there is an "angel which had power over fire", and miseries". Extremes should be avoided. (3) Or it may mean that the warning is
in Rev. 16:8 an angel has "power . . . given unto him to scorch men with fire". In effective only for those willing to move forwards or backwards, as the case may be,
the Old Testament (Daniel 7:9-10) me essence of all angels is fire: thousands of but is lost on the inert or the lethargic. For our moral and spiritual progress, we
them issued as a fiery stream from before the Ancient of Days, whose "throne was have in some cases to go forward, but in some cases we have to retreat from false
like the fiery flame, and His wheels as burning fire". positions. The hopeless case is that of the obstinate man, whose heart is so dead
that he dares not advance to the right or withdraw from the wrong.
5795 The mystic significance of numbers is a favourite theme with some writers,
but I lay no stress on it. In Christian theology the number of the Beast, 666, in
Rev. 13:18 has given rise to much controversy, and may refer only to the 38. Every soul will be (held) in pledge for its
numerical value of the letters in the name of the Roman Emperor Nero. In our deeds.(5802)
own literature I think that we ought to avoid too much insistence on speculative
conjectures. (R). 5802 Cf. 52:21. Man cannot shift his responsibility to vicarious saviours or saints.
His redemption depends upon the grace of Allah, for which he should constantly
5796 There are four classes of people mentioned here: (1) the Muslims will have and wholeheartedly strive by means of right conduct. If he does so he will be
their faith increased, because they believe that all revelation is from Allah Most redeemed and he will join the Companions of the Right Hand.
Merciful, and all His forces will work in their favour; (2) the People of the Book,
those who had received previous revelations of an analogous character, the Jews 39. Except the Companions of the Right Hand,(5803)
and Christians, had numerous sects disputing with each other on minute points of
doctrine; but they will now, if they believe, find rest from controversies in a broad 5803 Cf. n. 5223 to 56:3, and see 56:27-38. The Companions of the Right Hand
understanding of scripture; (3) those in whose hearts is a disease (see 2:8-10, notes will be the Righteous or the Blessed in the Hereafter. Their grounds of merit will
33-34), the insincere ones, the hypocrites, will only be mystified, because they be Prayer, Charity, Earnestness, and Faith in Allah's just Judgement; all which are
believe nothing and have rejected the grace and mercy of Allah; (4) the within the reach of the humblest Seeker. They are not separate acts of virtues, but
Unbelievers have frankly done the same and must suffer similar consequences. are all interconnected. At Judgement, the pledge of their soul will be redeemed by
(R). Allah's Grace at the Taking of the Account.
5797 It is a necessary consequence of moral responsibility and freedom of choice
in man, that he should be left free to stray if he chooses to do so, in spite of all the 40. (They will be) in Gardens (of Delight): and will ask,
warning and the instruction he receives. Allah's channels of warning and
instruction—His spiritual forces-are infinite, as are His powers. No man can know 41. Of the Sinners:
them. But this warning or reminder is addressed to all mankind.
All things are referred to Allah. But we must not attribute evil to Him. In 4:79 we 42. "What led you into Hell-Fire?"
are expressly told that the good comes from Allah, and the evil from ourselves.
43. They will say: "We were not of those who prayed;"
32. Nay, verily: By the Moon,(5798)
5798 An oath in human speech calls in evidence something sacred in the heart of
44. "Nor were we of those who fed the indigent;"
man. In Allah's Message, also, when delivered in human language, solemn
emphasis is indicated by an appeal to something striking among the Signs of Allah, 45. "But we used to talk vanities with vain talkers;"
which will go straight to the human heart which is addressed. In each case the
symbol of the appeal has reference to the particular point enforced in the 46. "And we used to deny the Day of Judgment,"
argument. Here we are asked to contemplate three wonderful phenomena, and
they lead up to the conclusion in verse 38. (1) The moon, next after the sun, is the
most striking luminary to our sight. Its reflected light has for us even a greater
426
written on open scrolls and addressed to them severally were brought to them by a
47. "Until there came to us (the Hour) that is miracle! There is a disease in their hearts and understandings. The Teacher's
certain."(5804) warning is plain, and enough for any reasonable person who has the will to seek
Allah.
5804 Cf. 15:99, and n. 2018. The Hour that is Certain is usually taken to be
Death. (R).
53. By no means! But they fear not the Hereafter,
48. Then will no intercession of (any) intercessors profit
them.
54. Nay, this surely is an admonition:
49. Then what is the matter with them that they turn 55. Let any who will,(5807) keep it in remembrance!
away from admonition?-(5805) 5807 The Qur'an itself is the admonition—the last among the revealed Books of
Allah. If man has the will to learn, he will keep the Message always before him,
5805 If the Day of Judgement is inevitable, it is strange that men should not heed and Allah's Grace will help him to carry it out in his conduct.
a plain warning, but go on as if they were thoughdess and obstinate asses
stampeding from a lion. Instead of heeding the warning, they try to avoid it. They
are frightened at Allah's Word. 56. But none will keep it in remembrance except as Allah
wills: He(5808) is the Lord of Righteousness, and the
50. As if they were affrighted asses, Lord of Forgiveness.
5808 Righteousness as well as Forgiveness have their source in Allah's Will. Man's
51. Fleeing from a lion! Righteousness has no meaning except in relation to the Universal Will. For Taqwa
see n. 26 to 2:2. If we take the word here in the sense of "the fear of Allah", the
52. Forsooth, each one of them wants to be given(5806) translation would be: "He alone is worthy to be feared, and He alone is entitled to
scrolls (of revelation) spread out! grant Forgiveness."
5806 Cf. 17:93: "Until thou send down to us a book, that we could read". The
Unbelievers pretend, in ridicule, that they would believe if a special message
75. Al Qiyamah (The The Ressurection)

In the name of Allah, Most 5. But man wishes to do wrong (even) in the time in
Gracious, Most Merciful. front of him.(5813)
5813 It is bad enough not to repent of past sins. But the evildoer who rejects a
Day of Reckoning and has no conscience wants to go on in his career of sin and
jeopardise his future also.
1. I do call to witness(5809) the Resurrection Day;
5809 Cf. 70:40, and n. 5700. Here the point to be enforced is understood: I have 6. He questions: "When(5814) is the Day of
added it in brackets; "eschew Evil". The appeal is made to two considerations: (1) Resurrection?"
That every act has to be accounted for, and evil must have its recompense at the
Resurrection; and (2) that man's own spirit has a conscience which would 5814 The question is sceptical or derisive. He does not believe that there is any
reproach him of sin, if he did not suppress that inner voice. chain of consequences in the Hereafter. He does not believe in a Hereafter.
2. And I do call to witness the self-reproaching 7. At length, when the sight is dazed,(5815)
spirit:(5810) (Eschew Evil).
5815 At the Hour of Judgement the full light and glory of the Lord will shine, and
5810 Our doctors postulate three states or stages of the development of the the effulgence will daze man's eyes. For the world as we knew it will go to pieces
human soul; (1) Ammarah (12:53), which is prone to evil, and, if not checked and and a new World will come into being.
controlled, will lead to perdition; (2) Lawwamah, as here, which feels conscious of
evil, and resists it, asks for Allah's grace and pardon after repentance and tries to 8. And the moon is buried in darkness.(5816)
amend; it hopes to reach salvation; (3) Mutma'innah (89:27), the highest stage of
all, when it achieves full rest and satisfaction. Our second stage may be compared 5816 Not only will man's sight be dazed, but the great luminaries themselves will
to Conscience, except that in English usage Conscience is a faculty and not a stage lose their light. The moon with its present reflected light will then cease to shine.
in spiritual development. All reflected or relative truth or goodness will sink into nothing before the true
and Eternal Reality. (R).
3. Does man think that We cannot assemble his
bones?(5811) 9. And the sun and moon are joined together,-(5817)
5811 The Unbelievers' usual cry is: "What! when we are reduced to bones and 5817 To the moon the sun is the original light, but the sun itself is a created light,
dust, how can our personality be called to account?" (17:49). The answer is: Allah and it will sink into nothingness along with the moon. Both will be like empty
has said so, and He will do it; for the death here is not the end of all things. shells "whose lights are fled, whose glories dead", because the Prototype of all
Light now shines in full splendour in a new World. See n. 4344 to 39:69.
4. Nay, We are able to put together in perfect order the
10. That Day will Man say: "Where is the refuge?"
very tips of his fingers.(5812)
5812 An idiom for the most delicate parts of the body. 11. By no means! No place of safety!
427
12. Before thy Lord (alone), that Day will be the place of 26.Yea, when (the soul)(5823) reaches to the collar-
rest. bone (in its exit),
5823 A symbolic picture of the agony of death.
13.That Day will Man be told (all) that he put forward,
and all that he put back.(5818) 27. And there will be a cry, "Who is a magician (to
5818 All good and bad deeds, positive and negative, i.e., all sins of commission restore him)?"
and omission, and all the good that a man did and all the evil that he omitted, all
the influence that he radiated before him and all that he left behind him. 28. And he(5824) will conclude that it was (the Time) of
Parting;
14. Nay, man will be evidence against himself,(5819)
5824 'He' = the dying man, whose soul is referred to in verse 26 above.
5819 Cf. 24:24, and n. 2976: "On the Day when their tongues, their heads, and
their feet will bear witness against them as to their actions." It is not what a man
says about himself, or what others say of him, that determines judgement about
29. And one leg will be(5825) joined with another:
him. It is what he is in himself. His own personality betrays him or commends 5825 When the soul has departed, the legs of the dead body are placed together
him. in position, in preparation for the rites preliminary to the burial. Saq (literally, leg)
may also be taken metaphorically to mean a calamity: calamity will be joined to
15. Even though he were to put up his excuses. calamity for the poor departed sinner's soul, as his life story in this world is now
done. Willy-nilly, he will now have to go before the Throne of Judgement.
16.Move not thy tongue concerning the (Qurán) to
make haste therewith.(5820) 30. That Day the Drive will be (all) to thy Lord!
5820 Cf. 20. 114, and n. 2639: "Be not in haste with the Qur'an before its 31. So he gave nothing in charity, nor did he pray!-
revelation to thee is completed." S. 75. is an earlier revelation, and the shade of
meaning is slightly different. The immediate meaning was that the Prophet was to (5826)
allow the revelation conveyed to him to sink into his mind and heart and not to be 5826 His indictment in this and the succeeding verse consists of four counts: (1)
impatient about it; Allah would certainly complete it according to His Plan, and he neglected prayer; (2) he neglected charity; (3) he rejected Truth; and (4) he
see that it was collected and preserved for men, and not lost; that the inspired one turned away. In 74:43-46, the four counts are: (1) neglecting prayer; (2) neglecting
was to follow it and recite it as the inspiration was conveyed to him; and that it charity; (3) talking vanities; (4) denying the Day of Judgement; see n. 5803, Nos.
carries its own explanation according to the faculties bestowed by Allah on man. (1) and (2) are identical in both places, and Nos. (3) and (4) are analogous.
The general meaning follows the same lines; we must not be impatient about the Rejecting the truth is equivalent to talking vanities and making an alliance with
inspired Word; we must follow it as made clear to us by the faculties given to us falsehoods. Denying the Day of Judgement means behaving as if no account was
by Allah. to be given of our actions. i.e., turning away from right conduct. An additional
touch is found here in verse 33. See next note.
17. It is for Us to collect it and to promulgate it:
32.But on the contrary, he rejected Truth and turned
18. But when We have promulgated it, follow thou its away!
recital (as promulgated):
33. Then did he stalk to his family in full conceit!(5827)
19. Nay more, it is for Us to explain it (and make it
5827 Conceit or arrogance is the root cause of most Evil. By that cause fell Iblis:
clear): see 2:34.
20. Nay, (ye men!) but ye love the fleeting life,(5821) 34. Woe to thee, (O men!), yea, woe!
5821 Cf. 21:37. Man loves haste and things of haste. For that reason he pins his
faith on transitory things that come and go, and neglects the things of lasting 35. Again, Woe to thee, (O men!), yea, woe!
moment, which come slowly, and whose true import will only be fully seen in the
Hereafter. 36.Does man think that he will be left uncontrolled,
(without purpose)?(5828)
21. And leave alone the Hereafter.
5828 Suda: has many implications; (1) uncontrolled, free to do what he likes; (2)
22. Some faces, that Day,(5822) will beam (in brightness without any moral responsibility; not accountable for his actions; (3) without a
purpose, useless; (4) forsaken.
and beauty);-
5822 This passage (especially with reference to verses 26-28) would seem to refer 37. Was he not a drop of sperm emitted (in lowly
to what our Doctors call the Lesser Judgement (at Qiyamah al Sughra), which form)?(5829)
takes place immediately after death, and not to the Greater or General Judgement,
which may be supposed to be referred to in such passages as occur in S. 56. There 5829 Cf. 22:5, where the argument is developed in greater detail. The briefer
are other passages referring to the Lesser Judgement immediately after death; e.g., argument here may be stated thus. His lowly animal origin makes him no higher
7:37 etc. If I understand aright, the punishment of sin takes place in three ways; than a brute; his foetal development is still that of a brute animal; then at some
(1) it may take place in this very life, but this may be deferred, to give the sinner stage come human limbs and shape; the divine spirit is poured into him, and he is
respite; (2) it may be an agony immediately after death, with the Partition or fashioned in due proportion for his higher destiny. In spite of that the mystery of
Barzakh (23:100) separating the sinner from the final Resurrection; and (3) in the sex remains in his nature: we are living souls, yet men and women. Allah Who
final Resurrection, when the whole of the present order gives place to a wholly creates these wonders-has He not the power to bring the dead to life at the
new World: 14:48. Resurrection? (see also n. 5116).
23. Looking towards their Lord; 38. Then did he become a leech-like clot; then did
((Allah)) make and fashion (him) in due proportion.
24. And some faces, that Day, will be sad and dismal,
39. And of him He made two sexes, male and female.
25. In the thought that some back-breaking calamity was
about to be inflicted on them; 40. Has not He, (the same), the power to give life to the
dead?
428
76. Al Insan (Man) or Al Dahr (The Time)

In the name of Allah, Most 5838 That is, they prepare for the Judgement to come, where the effects of Sin
will not be transitory but far-reaching.
8. And they feed, for the love of Allah, the indigent, the
orphan, and the captive,-(5839)
1. Has there not been(5830) over Man a long period of 5839 The captive: when taken literally, it refers to the old state of things when
Time,(5831) when he was nothing - (not even) captives of war had to earn their own food, or their own redemption; even
mentioned? ordinary prisoners in jail for criminal offences often starved unless food was
provided for them by private friends or from their own earnings. But there is a
5830 The undoubted fact is mentioned in the form of a question, to get the assent further symbolic meaning, which applies to the indigent, the orphans, and the
of man. It is certain that the physical world existed long before man was ever captives, viz. those who are so in a spiritual sense: those have no mental or moral
heard of or mentioned, as geological records prove. It is also true that the spiritual resources, or have no one to look after them, or are held down in social or moral
world existed long before man came on the scene: see 2:30-31. Man is here taken or economic captivity. They hunger for spiritual food, or perhaps their appetite is
in a generic sense. deadened, but the Righteous understand and supply their real needs. It has also
been held that "captives" include dumb animals who are under subjection to man;
5831 Dahr is Time as a whole, or for a long period. Time used to be deified by they must be properly fed, housed, and looked after; and the righteous man does
the Pagan Arabs, as explained in the Introduction to this Surah. An analogy can not forget them.
be found in the Greek ideas connected with Chronos or Kronos, themselves a
blend of different myths. Kronos (or Time), they said, was the father of Zeus
himself.
9. (Saying),"We feed you for the sake of Allah alone: no
reward do we desire from you, nor thanks.(5840)
2. Verily We created Man from a drop of mingled 5840 These words need not be actually uttered. They express the true motives of
sperm,(5832) in order to try him: So We gave him pious and unpretentious Charity.
(the gifts), of Hearing and Sight.
10. "We only fear a Day of distressful Wrath from the
5832 Mingled: the female ovum has to be fertilised with the male sperm before a
new animal can be born. Man as an animal has this humble origin. But he has side of our Lord."(5841)
been given the gift of certain faculdes of receiving instruction (typified by Hearing) 5841 It is a Day of Wrath for sin and evil. But the truly righteous are not self-
and of intellectual and spiritual insight (typified by Sight). His life has therefore a righteous. They have the fear of Allah in their minds: they know they are human,
meaning: with a certain amount of free will, he is to be Allah's vicegerent on earth and they fear lest they should be found wanting in the sight of Allah. But Allah in
(2:30). But he must be trained and tried, and that is the whole problem of human His Mercy gives them a bountiful Reward.
life.
3. We showed him the Way: whether he be grateful or

11. But Allah will deliver them from the evil of that Day,
and will shed over them a Light(5842) of Beauty and
ungrateful (rests(5833) on his will).
(blissful) Joy.
5833 Besides the gift of the faculties, Man has been shown the Way by means of
5842 Cf. 75:22-23.
Revelation, through men of the highest spiritual standing. If he is grateful, he will
accept Guidance, be of the Righteous, and join the company of the Blessed. If
not, he puts chains round himself, thus burdening himself with sin, and gets into 12. And because they were patient and constant, He will
the Blazing Fire of Punishment. See next verse. His choice rests on his will. (R). reward them with a Garden and (garments of)
silk.(5843)
4. For the Rejecters we have prepared chains, yokes, and
5843 Cf. 22:23.
a Blazing Fire.(5834)
5834 Cf. 13:5; 34:33 and 40:71. [Eds.]. 13. Reclining in the (Garden) on raised thrones,(5844)
they will see there neither the sun´s (excessive heat)
5. As to the Righteous, they shall drink of a Cup (of nor (the moon´s) excessive cold.(5845)
Wine) mixed with Kafur,-(5835)
5844 Cf. 18:31.
5835 Kafur is literally Camphor. It is a fountain in the Realms of Bliss. It is a
seasoning added to the Cup of pure, beatific Wine, which causes no intoxication 5845 The sun and the moon as we know them will be no longer there. It will be a
(56:18-19), but stands for all that is wholesome, agreeable, and refreshing. new world on a different plane. But to give us an idea of comfort we recall the
Camphor is cool and refreshing, and is given as a soothing tonic in Eastern excessive heat of the sun especially in tropical climates, and the excessive cold of
medicine. In minute doses its odour and flavour are also agreeable. (R). the moon especially in northern climates, and we negate them both. That is, the
temperature will be just that delightful one that is most agreeable to our sensations
as we know them now. The moon is not mentioned, but Zamharir (excessive cold)
6. A Fountain where the Devotees of Allah do drink, is sometimes used for the moon. (R).
making it flow in unstinted abundance.
14. And the shades of the (Garden) will come low over
7. They(5836) perform (their) vows,(5837) and they
them, and the bunches (of fruit), there, will hang low
fear a Day whose evil flies far and wide.(5838) in humility.(5846)
5836 They: i.e., the Righteous: they are known in the present life by the virtues 5846 Without sun and moon there will of course be no shade in the literal sense
symbolically described in verses 7-10, and in the life of the Hereafter they will of the word. But for full comfort, there will be sheltering shade for rest and change
enjoy the Bliss symbolically described in verses 11-22. from whatever light there be. But the whole idea here is that of humility. Even the
5837 Cf. 22:29. The vows must be vows of spiritual service, which of course shadows show humility: cf. 13:15. So does the fruit in hanging low for man. Man
includes service to humanity, such as is mentioned in the next verse. They are has now reached the height of his dignity. (R).
Devotees of Allah, and they must perform all vows and contracts (5:1 and n. 682).
Vows of the Pagan sort, savouring of a sort of "bribe" to the Deity, are not 15. And amongst them will be passed round vessels of
approved. silver(5847) and goblets of crystal,-
429
5847 Cf. 43:71, where "dishes and goblets of gold" are mentioned. The idea
conveyed is that of rarity, preciousness, and spotless splendour. (R).
25.And celebrate the name(5856) or thy Lord morning
and evening,
5856 Three methods of Prayer and Devotion are mentioned: (1) to remember
16. Crystal-clear, made of silver:(5848) they will and celebrate the Holy Name of Allah always; (2) to spend a part of the night in
determine the measure thereof (according to their humble prostration; and (3) to glorify Him in the long hours of a weary night of
wishes). waiting and watching. As to (1), "morning and evening" means all the waking hours
of our life, but in the special hours of morning and evening the physical world
5848 That is, silver polished and white, and shining like crystal. without us, and the inner world within us, combine to make us specially receptive
of spiritual influences. The "name" of Allah includes His attributes, as a locked
17.And they will be given to drink there of a Cup (of golden casket might include priceless jewels. Anyone may carry the casket, even
though he may not be worthy to handle the jewels. If he carries the casket, he is in
Wine) mixed(5849) with Zanjabil,- potential possession of the jewels, and he hopes some time to get the key which
5849 Cf. above, 76:5-6, and n. 5835, where the Cup of Kafur (Camphor) was opens the jewels to him. So the tyro, who celebrates the Holy Name of Allah,
mentioned for coolness and refreshment to the Righteous, who had just passed hopes some day to see the "Face" of Allah and be blessed with the privilege of
the great Event of Judgement. The second stage is symbolised by verses 12-14, proximity to His Person. For (2) and (3) see next note. (R).
when they enter the Garden in Garments of Silk, and find that their former
humility in the probationary life is rewarded with high honour in the new world 26.And part of the night, prostrate thyself to Him; and
they have entered. The third stage is in verses 15-21, where they settle down in glorify Him(5857) a long night through.
Bliss, with Garments of fine silk and heavy brocades, with Ornaments and Jewels,
with an ordered Feast of set service, and the Cup of Zanjabil. This literally means 5857 See last note. (2) Humble prostration to Allah means some visible mode or
Ginger. In Eastern medicine Ginger is administered to give warmth to the body symbol of dedication. That is best done at night, when the soul, free from worldly
and zest to the taste; this is appropriate for the Royal Feast which is now figured occupations, is alone with its God. (3) The weary hours of a long night are no
forth. (R). longer weary, but become full of meaning when we join in concert with the whole
Creation, which glorifies Allah: 57:1.
18. A fountain there, called Salsabil.(5850)
27. Asto these, they love the fleeting life, and put away
5850 Salsabil literally means: "Seek the Way". The Way is now open to the
presence of the Most High. The Banquet is spread. Get thyself ready. It is a
behind them(5858) a Day (that will be) hard.
"Realm Magnificent" (verse 20) in a new spiritual world. (R). 5858 Fleeting life: Cf. 75:20. They: the immediate reference was to the Pagan
Quraysh; the general reference is to the Unbelievers of all ages. They reject, or at
19. And round about them will (serve) youths of least put away the thought of, a Hereafter, a Day that will be hard, for the easy
perpetual (freshness):(5851) If thou seest them, thou pleasures of a fleeting life.
wouldst think them scattered Pearls.(5852)
28. Itis We Who created them, and We have made their
5851 Cf. 56:17 and n. 5231. joints strong;(5859) but, when We will, We can
5852 Pearls for beauty and splendour: scattered, because they are moving to and substitute the like of them(5860) by a complete
fro all round the Banquet. change.
5859 Allah has not only created men, but "made their joints strong", i.e., given
20.And when thou lookest, it is there thou wilt see a them the power and strength to withstand the temptations of Evil and stand firmly
Bliss and a Realm Magnificent. in the Padi of Right.
21. Upon them will be green Garments of fine silk and 5860 If, in spite of Allah's loving care, any particular men or group of men, misuse
heavy brocade, and they will be adorned with Bracelets their powers or wilfully disobey Allah's Law, Allah will set them aside, and
substitute others in their place, with like powers. Allah's gifts are free, but let no
of silver;(5853) and their Lord will give to them to drink one think that he can monopolise them or misuse them without being called to
of a Wine Pure and Holy.(5854) answer for the trust. And the man of Allah must not be discouraged by the whole
world being at some moment completely against him. Allah can in a moment
5853 Cf. 18:31. The bracelets are there said to be of gold.
make a complete change. Either the same men that fought against him will be his
5854 This would seem to be the culmination of the honour which the Blessed zealous adherents, or another generation will spring up, which will carry the flag of
receive at the Royal and Divine Banquet. The words in the next verse express the Righteousness to victory. Allah's Will and Plan work in their own good time.
sort of speech which will make the Guest a denizen of Heaven. (R).
29. This is an admonition: Whosoever will, let him take a
22. "Verily this
is a Reward for you, and your Endeavour (straight) Path to his Lord.
is accepted and recognised."
30. But ye will not, except as Allah wills;(5861) for Allah
23. Itis We Who have sent down the Qurán to thee by is full of Knowledge and Wisdom.
stages.(5855) 5861 Man in himself is weak; he must seek Allah's Grace; without it he can do
5855 The Qur'an was being revealed stage by stage as the occasion demanded and nothing; with it he can do all. For Allah knows all things, and His wisdom
at the date of this Surah it was still one of the earlier stages. Persecution, abuse, comprehends the good of all.
and false charges were being levelled against the man of Allah, but he is bidden to
stand firm and do his duty. In a minor degree this applies to all of us who suffer in 31.He will admit to His Mercy whom He will;(5862) But
the cause of Truth. the wrong-doers,- for them has He prepared a
grievous Penalty.
24. Therefore be patient with constancy to the Command
of thy Lord, and hearken not to the sinner or the 5862 That is according to His just and wise Plan. If the will is right, it obtains
Allah's Grace and Mercy. If the will of man rejects Allah, man must suffer the
ingrate among them. Penalty.
430
77. Al Mursalat (Those Sent Forth)

In the name of Allah, Most 9. When the heaven is cleft asunder;
Gracious, Most Merciful. 10. When the mountains are scattered (to the winds) as
dust;
1. By the (Winds) Sent Forth(5863) one after another (to 11. And when the messengers are (all) appointed a time
man´s profit);(5864) (to collect);-(5868)
5863 This Surah begins with an appeal to five things, as pointing to the substantive 5868 The Resurrection will be established. In the world which will then have
statement in verse 7, that the Day of Justice and Judgement is bound to come, and passed away, inspired Prophets had been sent in succession at different times to all
we must prepare for it. It is difficult to translate, but easy to understand, if we nations. Now they will be gathered together in one place before the Judgement
remember that a triple thread of allegory runs through this passage (verses 1-7). Seat to bear witness as to the righteous or the evil ones within their respective
The five things or phases, which will be presently considered in detail, refer to (a) spheres of work. Cf. 39:69.
Winds in the physical world, (b) Angels in the spiritual world, and (c) Prophets in
the human world, connecting it with the spiritual world.
12. For what Day are these (portents) deferred?
5864 Understanding the reference to Winds, we can see that they are powerful
factors in the government of the physical world. (1) They come gently as 13. For the Day of Sorting out.(5869)
harbingers of the blessings of rain and fertility (15:22, 30:48); but (2) they can
come as violent tornadoes, uprooting and destroying (51:41-42); (3) they can 5869 Cf. 37:21 and n. 4047; also 44:40, and n. 4718- That will be the Day of
scatter seeds far and wide, and (4) they can separate chaff from grain, or clear the Judgement or Day of Decision. Good will then be completely separated from Evil.
air from epidemics; and (5) they literally carry sound, and therefore Messages, and And the men who rejected Truth and flourished on Falsehood will find that in the
metaphorically they are instrumental in making Allah's Revelation accessible to world of Realities they will be absolutely nowhere. Hence the refrain of this Surah,
hearers, whether by way of justification or repentance for the Penitent, or warning "Ah woe, that Day, to the Rejecters of Truth!". It sounds like a dirge on Sin.
for unrepentant Sinners. All these things point to the power and goodness of
Allah, and we are asked to believe that His promise of Mercy and Justice in the
Hereafter is indeed true. Cf. this passage with 51:1-6 (Al Dhariyat) with which it
14.And what will explain to thee what is the Day of
has many affinities. Sorting out?
2. Which then blow violently in tempestuous 15. Ah woe, that Day, to the Rejecters of Truth!
Gusts,(5865)
16.Did We not destroy the men of old(5870) (for their
5865 If we understand the reference to be, not to Winds, but to Angels, they are evil)?
agencies in the spiritual world, which carry out similar functions, changing and
revolutionising the face of the world. (1) They come softly, on beneficent errands 5870 Allah's Law is always the same. Sin or corruption prepares its own
of Mercy; (2) they are charged with the mission of punishment and destruction for destruction. It was so with the generation of Noah. In Arab tradition it was so with
sin as in the case of the two angels who came to Lut (15:57-66); (3) they distribute the 'Ad and the Thamud. In our own day we see relics of prehistoric civilisations,
Allah's Mercies as the Winds distribute good seeds; (4) they sort out the good in Egypt , Mesopotamia, the Indus Valley , and the Aegean : these were men of
from the evil among men; and (5) they are the agency through which Allah's wonderful skill and resource, but they went under. If our generations, which pride
Messages and Revelations are conveyed to the Prophets (see No. 5 in the last themselves on their science and skill, desert Allah's Law, they will be certain to
note). meet the same fate.
3. And scatter (things) far and wide; 17. So shall We make later (generations) follow them.
4. Then separate them, one from another, 18. Thus do We deal with men of sin.
5. Then spread abroad a Message,(5866) 19. Ah woe, that Day, to the Rejecters of Truth!
5866 If we understand the reference to Prophets or Messengers of Allah, or the
verses of Revelation which would be particularly appropriate for verses 5-6, we
20. Have We not created you from a fluid (held)
also get a satisfactory solution of the Allegory. (1) The Prophets have followed one despicable?-(5871)
another in a series: the verses of the Qur'an came, one after another as needed; in
both cases it was for man's spiritual profit; (2) they caused great disturbance in a 5871 Cf. 32:8, n. 3638. Man is ashamed of the process of physical creation, by
spiritually decadent world; they pulled down evil institutions root and branch, and which he comes into being. Yet he is arrogant in life and neglectful of the Future.
substituted new ones; (3) they proclaimed their truths far and wide, without fear
and without favour; (4) through them were sorted out men of Faith and rebels 21. The which We placed in a place of rest, firmly
against Allah's Law; and (5) they gave a Message, through which just men were fixed,(5872)
justified through repentance, and evil men were warned of their sins.
5872 See n. 2873 to 23:13. The silent growth in the mother's womb, and the
Some Commentators take one or other of these allegories, and some apply one protection and sustenance which the growing life receives from the life of the
allegory to a few of these verses, and another to another few. In my opinion the mother, are themselves wonders of creation.
Allegory is wide enough to comprehend all the meanings which I have sketched. I
wish a translation could do justice to those marvellously terse sentences in the
original.
22.
22. For a period (of gestation), determined (according to
need)?(5873)
6. Whether of Justification or of Warning;- 5873 The period roughly of nine months and ten days is subject to many
adjustments. In fact throughout our prenatal as well as postnatal life there are
7. Assuredly, what ye are promised must come to pass. wonderful and nicely-balanced adjustments of which we are ourselves
unconscious. Should we not turn in love and gratitude to Allah our Creator?
8. Then when the stars become dim;(5867)
23.For We do determine (according to need); for
5867 The lustre of the stars will become dim; in fact they will disappear: cf. 81:2, We(5874) are the best to determine (things).
and 82:2. The heaven's canopy will be torn asunder: cf. 82:1, and 73:18. The
mountains will be uprooted and fly about like dust: cf. 69:14, 81:3, etc. All the old 5874 Perhaps th e life in the womb, in relation to the life after birth, is an allegory
landmarks of the physical world as we know them will be swept away. (R). for our probationary life on earth in relation to the eternal Life to come. Perhaps,
431
also, our state when we are buried in the tomb suggests an allegory to the life in fighting out or settling of doctrinal disputes in the Hereafter (39:31) amount to
the womb, in relation to the life in the Hereafter. putting forward pleas in defence.
24. Ah woe, that Day! to the Rejecters of Truth! 36. Nor will it be open to them to put forth pleas.
25. Have We not made the earth (as a place) to draw 37. Ah woe, that Day, to the Rejecters of Truth!
together.
38. That will be a Day of Sorting out! We shall gather you
26. The living and the dead,(5875) together and those before (you)!(5881)
5875 What a wonderful parable! The earth is a place where death and life, decay 5881 We may suppose this as spoken primarily to the Quraysh who were plotting
and growth and decay, green grass, stubble, and fuel, corruption and purification against the Prophet. You may use all your wisdom and that of your ancestors, but
jostle together—one often leading to the other. The drama which we see with our you will not be able to defeat Allah or His Plan. See next verse.
own eyes in this world should enable us to appreciate the wonders in the spiritual
world where the despised and rejected receive the highest honour. Lazarus rests in 39.Now, if ye have a trick (or plot), use it against
Abraham's bosom, and the Pharaoh is led in chains for his arrogance and his sin.
Me!(5882)
27. And made therein mountains standing firm,(5876) 5882 The plots against the Prophet were plots against Allah's Truth, and therefore
lofty (in stature); and provided for you water sweet against Allah. Can anyone hope to profit by such plots? Can anyone defeat Allah's
Plan and Purpose? Let them try. They will only ruin themselves, as the Pagan
(and wholesome)? leaders did. There can only be pity for such men. What will be their state in the
5876 See n. 2038 to 16:15. The solid mountains are frequently referred to: cf. Hereafter? "Ah woe, that Day, to the Rejecters of Allah's Truth!"
13:3. The parable here is that the mountains are hard, solid rock, and yet they act
as sponges to collect, store up, and filter sweet and wholesome water, which on 40. Ah woe, that Day, to the Rejecters of Truth!
account of their altitude they are able to distribute by gravity to the lower, dry land
by means of rivers or springs. Anyone who has seen the parched Makkan valleys 41. As to the Righteous, they shall be amidst (cool)
and the delicious springs in the mountains around, or the Zubaydah Canal , which
is the main source of Makkah's water supply, will appreciate the aptness of the shades and springs (of water).(5883)
metaphor, but it applies to any country, though not to so striking a degree. If the
5883 This is in contrast to the triple shade of smoke and sin for the sinners, which
wisdom and power of Allah can do such things before your eyes, how can you
neither gives them coolness nor protects them from the Blazing Fire. The Shade,
reject His teaching of a still more wonderful future Life?
i.e., Covering, of Allah's Good Pleasure, will be the greatest Boon of all, and the
Spring of Allah's Love will be inexhaustible. (R).
28. Ah woe, that Day, to the Rejecters of Truth!
42. And (they shall have) fruits,- all they desire.(5884)
29. (It will be said:) "Depart ye to that which ye used to
reject as false! 5884 Fruits: see n. 4671 to 43:73. (R).
30. "Depart ye to a Shadow(5877) (of smoke ascending) 43. "Eat ye and drink ye to your heart´s content: for that
in three columns, ye worked (Righteousness).(5885)
5877 The Sinners, instead of reposing in cool shades, will only see the blazing 5885 The fruits of righteousness are contentment in this life and the supreme
Fire. The only shadow they will see will be that of Smoke, ascending in three Bliss in the next.
columns, right, left, and above, i.e., completely enveloping them. But it will give
no comfort or coolness. On the contrary, it will contain huge sparks. (R). 44. Thus do We certainly reward the Doers of Good.
31."(Which yields) no shade of coolness, and is of no 45. Ah woe, that Day, to the Rejecters of Truth!
use against the fierce Blaze.
46. (O ye unjust!) Eat ye and enjoy yourselves (but) a
32. "Indeed it throws about sparks (huge) as little while,(5886) for that ye are Sinners.
Forts,(5878) 5886 "Eat" is symbolical of having the good things of life in this world. It may be
5878 Qasr: Fort, big building, palace. An alternative reading is Qasar, plural of that they are only given for a trial. Because their minds and wishes run to wrong
Qasrat (run), meaning bundles of wood used for fuel: Ibn 'Abbas reported by things, the opportunities for wrong are multiplied, as the impetus for good or for
Bukhari. I almost prefer this latter reading. evil increases progressively. They are to believe and repent. But if they do not,
they are to be pitied, even for the good things of this life, for they will come to an
evil End in the Hereafter.
33. "As if there were (a string of) yellow camels
(marching swiftly)."(5879) 47. Ah woe, that Day, to the Rejecters of Truth!
5879 The yellow sparks flying swiftly one after another suggest a string of camels
marching swiftly, such as the Arabs of Najd and central Arabia are so proud of. 48.And when it is said to them, "Prostrate yourselves!"
There is a double allegory. It refers not only to the colour and the rapid they do not so.(5887)
succession of sparks, but to the vanity of worldly pride, as much as to say: "your
fine yellow camels in which you took such pride in the world are but sparks that 5887 Prostration is a symbol of humility and a desire to get nearer to Allah by
fly away and even sting you in the Hereafter!" Smoke with sparks may also assume Prayer and a good life. Those who refuse to adopt this Path are to be pitied: how
fantastic shapes like long-necked camels. will they fare at Judgement?
34. Ah woe, that Day, to the Rejecters of Truth! 49. Ah woe, that Day, to the Rejecters of Truth!
35.That will be a Day when they shall not be able to 50. Then what Message, after that,(5888) will they
speak.(5880) believe in?
5880 They will be dumbfounded; i.e., (when read with the next verse), they will 5888 That may refer to verse 48: they were given plain and clear Guidance, and
not be in a position to put forward any valid defence or plea. Facts will speak too they refused to accept it: after that what kind of Message will they accept? The
plainly against them. They might perversely try to deny false worship: 6:23; but Guidance referred to is obviously that of Islam or the Qur'an.
their own tongues and limbs will bear witness against them: 24:24. Nor does the
432
78. Al Naba' (The Great News)

In the name of Allah, Most 14.And do We not send down from the clouds water in
Gracious, Most Merciful. abundance,(5895)
5895 Note how the evidences of Allah and His beneficence are set out in four
groups. (1) Look to external nature on the earth around you (verses 6-7); (2) your
own nature, physical, mental and spiritual (verses 8-11); (3) the starry heavens, and
1. Concerning what are they disputing? the glory of the sun (verses 12-13); and (4) the interdependence of earth, air, and
sky in the cycle of water, clouds, rain, corn and gardens, all serving in their several
2. Concerning the Great News,(5889) ways to further the whole plan of the World as it affects us. Can you not then
believe that a Creator who does this will sort out Good and Evil on an appointed
5889 Great News; usually understood to mean the News or Message of the Day with real justice and power?
Resurrection or the Hereafter, about which there are various schools of thought
among the Jews and Christians and other nations. There is practically nothing
about the Resurrection in the Old Testament, and the Jewish sect of Sadducees 15. That We may produce therewith corn and vegetables,
even in the time of Christ denied the Resurrection altogether. The Pagan ideas of
a future life-if any-varied from place to place and from time to time. Even in the 16. And gardens of luxurious growth?
early Christian Church, as we learn from Paul's First Epistle to the Corinthians,
there were contentions in that little community (I. Corinthians, 1:11), and some 17. Verily the Day of Sorting Out(5896) is a thing
definitely denied the resurrection of the dead (ib., 15:12).
appointed,
Great News may also be translated Great Message or a Message Supreme as I
have translated at 38:67. In that case it would refer to the Qur'an, or the Message 5896 Cf. 37:21, n. 4047, and 36:59, n. 4005 (end). The Day of J udgement is the
of Revelation, or the Message of the Prophet, about which there was great Day of Sorting Out, as between Good and Evil.
contention in those days. As this Message also lays great stress on the Day of
Judgement and the Resurrection, the practical result by either mode of 18.The Day that the Trumpet(5897) shall be sounded,
interpretation amounts to the same. and ye shall come forth in crowds;
3. About which they cannot agree. 5897 The angel charged with the sounding of the Trumpet is Israfil. It will herald
Judgement, Cf. 50:20: also 39:68, and n. 4343; and 69:13, n. 5648.
4. Verily, they shall soon (come to) know! 19.And the heavens shall be opened as if there were
5. Verily, verily they shall soon (come to) know! doors,(5898)
5898 A sign that the present order of things will have ceased to exist, and a new
6. Have We not made the earth as a wide(5890) world will have come into being. Such a figure applies to the heavens in this verse
expanse, and to the earth in the next verse. The mystery of what is beyond the heavens will
have vanished through the doors which will then be opened. The solid mountains,
5890 See n. 2038 to 16:15. Cf. also 13:3 and 15:19. The spacious expanse of the as we suppose them to be, will have vanished like an unsubstantial mirage.
earth may be compared to a carpet, to which the mountains act as pegs. The Signs
of Allah are thus enumerated: the great panorama of outer nature (verses 6-7); the 20.And the mountains shall vanish, as if they were a
creation of Man in pairs, with the succession of rest and work fitting in with the
mirage.
succession of night and day (verses 8-11); the firmaments above, with their
splendid lights (verses 12-13); and the clouds and rain and abundant harvests,
which knit sky and earth and man together (verses 14-16). These point to Allah, 21. Truly Hell is as a place of ambush-(5899)
and Allah's Message points to the Future Life.
5899 Hell, the embodiment of evil, is lying in wait like an ambush for everyone.
We should be on our guard. For the transgressors, those who have wilfully
7. And the mountains as pegs? rebelled against Allah, it will be a definite destination, from which there is no
return, except, it may be, after ages i.e., unless Allah so wills: Cf. 6:128, and n.
8. And (have We not) created you in pairs, 951.
9. And made your sleep for rest, 22. For the transgressors a place of destination:
10. And made the night as a covering,(5891) 23. They will dwell therein for ages.
5891 The darkness of the night is as a covering. Just as a covering protects us from
exposure to cold or heat, so this covering gives us spiritual respite from the buffets
24. Nothing cool shall they taste therein, nor any drink,
of the material world, and from the tiring activities of our own inner exertions.
The rest in sleep (in verse 9) is supplemented by the covering of the night with 25. Save a boiling fluid and a fluid, dark, murky,
which we are provided by Allah. intensely cold-(5900)
5900 Cf. 10:4, and n. 1390; also 38:57, and n. 4213.
11. And made the day as a means of subsistence?(5892)
5892 Subsistence in English only partly covers the idea of ma' ash, which includes 26. A fitting recompense (for them).(5901)
every kind of life activity. The Day is specially illuminated, so runs the figure of
speech, in order that these life activities of all kinds may be fully exercised. 5901 Their transgressions go on progressively as they refuse to repent and turn to
Allah. The fire of misery begins to blaze forth more and more fiercely, and there
is nothing to cool that blaze; their food and drink themselves are tainted with the
12. And (have We not) built over you the seven disorder of contradictory elements—boiling hot drink, with intensely cold, murky,
firmaments,(5893) and disgusting fluids. These are fitting punishments for their crimes, which are
inconsistent with the pure and gentle mould in which Allah had originally cast
5893 See n. 5526 to 65:12 and n. 2876 to 23:17, also 37:6 and notes there.
their nature.
13. And placed (therein) a Light of Splendour?(5894) 27. For

that they used not to fear any account (for their
5894 That is, the sun. Cf. 25:61; 33:46 (where it is used metaphorically for the deeds),(5902)
Prophet); and 71:16.
433
5902 It was not isolated acts, but a continued course of evil conduct; they 5909 The Recompense is not exactly a Reward in proportion to merit, but is
repudiated the moral and spiritual responsibility for their lives; and they rather a Gift or a Bounty from the Merciful | a Gift most amply sufficient to
impudently called Truth itself by false names and disdained Allah's Signs, which satisfy all desire on that plane of purity. A Gift (amply) sufficient might almost be
were vouchsafed for their instruction. These are not mere impressions; these are translated: a liberal and bountiful gift. Cf. the phrase, A'ta fa ahsana=he gave
hard facts "preserved on record", so that every deed can have its due weight in generously, or bountifully. (R).
making up the account.
37. (From) the Lord of the heavens and the earth, and all
28. But they (impudently) treated Our Signs as false. between, (Allah) Most Gracious: None shall have
power to argue with Him.(5910)
29. And all things have We preserved on record.
5910 No one has the right or the power to argue with Allah about the Gifts which
He may bestow on His devotees beyond their deserts, (verse 36 above) or about
30. "So taste ye (the fruits of your deeds); for no
the Penalty which His justice may inflict for sin or wrongdoing. He is high above
increase(5903) shall We grant you, except in all Creation. But He is also Most Gracious. Therefore He may permit special
Punishment." Dignitaries, of honour in His eyes, to plead for sinners, but they will only plead in
truth and righteousness: see verse 38 below.
5903 Just as there is a progressive deterioration in the sinner's soul when he
surrenders himself to evil, so there is a progressive increase in the Penalty which
he suffers. 38. The Day that the Spirit(5911) and the angels will
stand forth in ranks, none shall speak except any who
31.Verily for the Righteous there will be a fulfilment of is permitted by ((Allah)) Most Gracious, and He will
(the heart´s) desires;(5904) say what is right.(5912)
5904 This is true Salvation. It is not only safety and felicity, but the attainment of 5911 The Spirit: see n. 5677 to 70:4. Some Commentators understand by "the
the final Goal, the supreme Achievement, the Fulfilment of the highest in human Spirit" the angel Gabriel as he is charged specially with bringing Messages to
nature, the satisfaction of the true and pure desires of the heart—seeing the "Face human prophets: see 26:193. n. 3224. (R).
of Allah". See n. 4733 to 44:57.
5912 See n. 5910 above. No one has the right to speak before the Judgement
Seat; but certain great Dignitaries may be given permission to plead for mercy for
32. Gardens enclosed, and Grapevines;(5905) sinners, and they will only so plead if the mercy is not negatory of Allah's universal
justice.
5905 The supreme Achievement, or the Fulfilment of the Heart's Desires, spoken
of in the last verse, is now described in three symbols (verses 32-34), as further
explained by two negatives (verse 35). The first symbol is the enclosed Fruit 39.That Day will be the sure Reality:(5913) Therefore,
Garden , and the symbol taken for the fruit is the Grape. The Garden in its many whoso will, let him take a (straight) return to his Lord!
aspects is the most frequent symbol adopted for Bliss. Here the symbolism is
further particularised. The most carefully-tended Garden is a Fruit Garden , with 5913 Cf. 69:1 and n. 5635. Judgement is sure to come, and Truth will then be free
walls all round to protect it, and the most characteristic fruit mentioned here is the from all veils. Why should not man, therefore, now in this life of probation, turn
luscious Grape. (R). back to Allah, and understand and do His Will?
33. Companions of Equal Age;(5906) 40. Verily, We have warned you of a Penalty near-(5914)
the Day when man will see (the deeds) which his
5906 The second symbol is Companions of Equal Age. Maidens or Virgins, hands have sent forth, and the Unbeliever will say,
symbols of purity, grace, beauty, innocence, truth, and sympathy. (R).
"Woe unto me! Would that I were (metre)
34. And a cup full (To the Brim).(5907) dust!"(5915)
5914 Is Judgement very near? Yes. There are three stages of Judgement (1) Many
5907 The third symbol, the Cup, takes us pardy to the Grapes mentioned in verse
of our sins and wrongdoings find their penalty in this very life. It may not be an
32 and partly to the Springs or Rivers mentioned with the Garden in so many
open or striking event, but it corrodes the soul and conscience all the time. Let us
places. Full to the brim brings to our mind the unbounded Bounty of Allah.
therefore turn back to Allah in repentance and ask for forgiveness (2) Where the
Penalty is not actually perceived or is not visible in this life, Death is considered
35. No vanity shall they hear therein, nor Untruth:- the Lesser Judgement for each individual soul: see n. 5822 to 75:22. Death may
(5908) come to anyone at any time, and we must all be ready for it. (3) Then there is the
final Judgement, when the whole of the present order passes away, and there is a
5908 The explanation of the three symbols is made further clear by the two New World . Time as we know it will not exist. Fifty thousand years as we reckon
negatives. (1) There will be no talk of vanities, such as are usually associated on now will be but as a Day; 70:4. According to those standards even this Final
this earth with pleasant Gardens, Companions of equal age, or generous Cups Judgement is quite near, and we must prepare for it. For it will be too late then for
flowing in Assemblies. (2) There will be no Untruth or Falsehood. Insincerity or repentance.
Hollowness there. Everything will be on a plane of absolute Truth and Realty.
5915 The Unbeliever, the Rejecter of Allah, will then find himself in a world of
36. Recompense from thy Lord, a gift, (amply) sufficient- absolute Reality, in which there will be no place for him. He will neither live nor
die: 20:74. He will wish that he could be reduced to nothingness, but even that
(5909) would not be possible.
434
79. Al Nazi'at (Those Who Tear Out)

In the name of Allah, Most 5922 All hearts will be in agitation: those of the blessed ones to see the beginning
of the fulfilment of their Lord's Promise; those of the Rejecters of Allah for fear of
Gracious, Most Merciful. His just Judgement.
9. Cast down will be(5923) (their owners´) eyes.

1. By the (angels)(5916) who tear out (the souls of the 5923 Similarly all eyes will be cast down: those of the blessed ones to see the
wicked) with violence;(5917) beginning of the fulfilment of the Rejecters of Allah, in utter humiliation, sorrow,
and shame, for their arrogance and insolence in their probationary life.
5916 The beginning of this Surah may be compared with the beginning of S. 77.
A translator's task in such passages is extremely difficult. He has to contend, again 10. They say (now): "What! shall we indeed be(5924)
and again, with verities of a realm beyond man's normal range of experience
expressed in elliptical language and he has to render them in another language returned to (our) former state?
with words of precision intelligible to readers. It is therefore necessary for him to 5924 The Unbelievers say now, in their arrogance, insolence, and mocking
put in part of the Commentary in the Translation in such cases. (R). defiance: "Surely death here is the end of all things! When we are dead and
buried, and our bones are rotten, how can we be restored again?" They add, "If
The evidence of five things is here invoked in verses 1-5, in order to lead to the
conclusion in verse 6 and those following. Or, if we treat verses 3-5 as three stages that were so, then we should indeed be in a turn of dreadful luck! Instead of
gaining by the Resurrection, we should be in terrible loss (with our rotten bones)!"
of the same thing, there are three things to be considered in five stages. What are
They mean this in biting mockery. But there will indeed be an Account taken, and
they? And what is the conclusion? See the following notes.
they will indeed be in a terrible loss, for they will go to perdition!
5917 There is much difference of opinion among the Commentators as to the five
things or beings mentioned in these verses. I follow the general opinion in my 11. "What! - when we shall have become rotten bones?"
interpretation, which is that angels are referred to as the agency which in their
dealings with mankind show clearly Allah's Justice, Power, and Mercy, which again
point to the Judgement to come, as a certainty which none can evade. The first
12. They say: "It would, in that case, be a return with
point, referred to in this verse, is that the souls of the wicked are loath to part with loss!"
their material body at death, but their will will not count: their souls will be
wrenched out into another world. Who will then deny Resurrection and 13. But verily, it will be but a single (Compelling)
Judgement? Cry,(5925)
2. By those who gently draw out (the souls of the 5925 Judgement will be inaugurated with a single compelling Cry. Cf. 37:19. See
also 36:29 and 49, where the single mighty Blast seems to refer to the sinners
blessed);(5918) being cut off in this life and plunged into the other world where they will be
5918 The second point is that in contrast with the wicked, the souls of the blessed further judged, and 36:53, where the final Judgement is referred to.
will be drawn out gently to their new life. They will be ready for it. In fact death
for them will be a release from the grosser incidents of bodily sense. To them the 14. When, behold, they will be in the (full) awakening (to
approach of Judgement will be welcome. Judgment).(5926)
3. And by those who glide along (on errands of 5926 They will have been more or less dormant before the Great Judgement, as
contrasted with the Lesser Judgement (n. 5914 to 78:40, and n. 5822 to 75:22).
mercy),(5919) When the resurrection comes, they will come fully into the new world, the old
5919 At all times are errands of mercy and blessings and errands of justice, which heaven and earth having then completely passed away, not only for them but
the angels are prompt to execute by order of Allah. There are three features of absolutely.
this, thus giving the third, fourth, and fifth points. (3) Their movement is
compared to that of gliding or swimming (sabhan). In 21:33 this verb is applied to 15. Has the story(5927) of Moses reached thee?
the motion of the celestial bodies: they all "swim along, each in its rounded
course". Cf. Shakespeare, Merchant of Venice : "There's not an orb which thou 5927 This is just a reference to the story of Moses told more fully in S. 20:9-76.
behold'st, But in his motion life and angel sings, Still quiring to the young-eyed The lessons drawn are: (1) That even to an arrogant blasphemer and rebel against
cherubims". (4) In hurrying on their errands angels press forth as in a race. (5) Allah's Law, like Pharaoh, Allah's grace was offered through a major prophet
And thus they promptly execute the orders of their Lord (Cf. 35:1). Moses; (2) that this rejection brought about his signal downfall even in this world;
and (3) that his humiliation and punishment will be completed in the Hereafter at
4. Then press forward as in a race, Judgement.
5. Then arrange to do (the Commands of their Lord), 16. Behold, thy Lord did call to him in the sacred valley of
Tuwa:-(5928)
6. One Day everything that can be in commotion will be 5928 Cf. 20:12.
in violent commotion,(5920)
5920 The evidence of the wonderful working of the spiritual world having been
17."Go thou to Pharaoh for he has indeed transgressed
invoked in the first five verses, the conclusion is now drawn and stated. It is certain all bounds:(5929)
that one great Day (to be taken in a spiritual sense as the Day of Account), the
5929 Cf. 20:24.
whole world as we now see it in our life will be in violent revolution. It will be like
an earthquake destroying all landmarks. But that will affect only things subject to
change: they will suffer violent convulsions as a preliminary to their disappearance. 18. "And say to him, ´Wouldst thou that thou shouldst be
But Allah and His divine order will not change: his "Face" abideth forever, full of purified (from sin)?-
Majesty, Bounty, and Honour (55:27).
19."Ánd that I guide thee to thy Lord, so thou(5930)
7. Followed by oft-repeated (Commotions):(5921) shouldst fear Him?´"
5921 The Commotion will be repeated again and again in the transitory world, to 5930 Even for such a one as Pharaoh, intoxicated with his own power and
make way for the new world that will then come into being. greatness, guidance and grace were offered through Moses.
8. Hearts that Day(5922) will be in agitation; 20. Then did (Moses) show him the Great Sign.(5931)
5931 What was the Great Sign? Some Commentators understand by it the "White
Shining Hand": see n. 2550 to 20:22-23. Others think it was the miracle of the rod
435
that became a "snake active in motion": see 20:20, n. 2549. These were among the
Greater Signs: 20:23. In 17:101 there is a reference to nine clear Signs given to
33. For use and convenience(5940) to you and your
Moses, and these are specified in detail in n. 1091 to 7:133. the fact is, there were cattle.
many Signs given, "openly self-explained," but Pharaoh and his men "were steeped
in arrogance-a people given to sin" (7:133). the pre-eminently Great Sign was 5940 This clause I construe to apply to verses 30, 31, and 32 above. Everything on
therefore the fact of Moses being sent to Pharaoh, which subsequently converted earth as, by Allah's bountiful providence, been arranged to subserve the use and
the magicians and the more learned Egyptians to the true God (20:70-73), though convenience of man and the lower life which depends upon him. The
Pharaoh and his Chiefs resisted and suffered for their sins. (R). intermediary between Allah's providence and the actual use made for Allah's other
gifts is man's own intelligence and initiative, which are also gifts of Allah.
21. But (Pharaoh) rejected it and disobeyed (guidance); 34. Therefore, when there comes the great,
22.Further, he turned his back, striving hard (against overwhelming (Event),-(5941)
Allah.. 5941 The Judgement, the time for sorting out all things according to their true,
intrinsic, and eternal values.
23. Then he collected (his men) and made a
proclamation, 35. The Day when man shall remember (all) that he
strove for,(5942)
24. Saying, "I am your Lord, Most High". 5942 The Judgement will be not only for his acts but for his motives, "all he strove
for", In this life he may forget his ill-deeds, but in the new conditions he will not
25.But Allah did punish him, (and made an) example of only remember them, but the Fire of Punishment will be plainly visible to him,
him, - in the Hereafter, as in this life.(5932) and not only to him, but it will be "for all to see". This will add to the sinner's
humiliation.
5932 See 20:78-79, also 7:135-137.
36.And Hell-Fire shall be placed in full view(5943) for
26.Verily in this is an instructive warning(5933) for (all) to see,-
whosoever feareth ((Allah)).
5943 Cf. 26:91.
5933 Cf. 24:44.
37. Then, for such as had transgressed all bounds,
27.What! Are ye the more difficult to create or the
heaven (above)?(5934) (Allah) hath constructed it: 38. And had preferred(5944) the life of this world,
5934 If man grows arrogant or forgets his accountability to Allah, in his ignorance 5944 The abiding Punishment will be for those who had willfully and persistently
or thoughtlessness, he is reminded that he is only an insignificant speck in Allah's rebelled against Allah, "transgressing all bounds", and had given themselves up to
spacious Creation (Cf. 36:81). All the excellence that man acquires is the gift of the vanities and lusts of this lower life. This Punishment will not touch those who
Allah, Who had bestowed on him a high Destiny if he fulfils the purpose of his had repented and been forgiven, nor those guilty, through human frailty, of minor
creation: 2:30-39. Then follows a nature passage, pointing to the glory of the sins, whose deeds will be weighed in the balance against their good deeds: 101:6-9.
heavens and the earth, and how they are both made to subserve the life of man.
39. The Abode will be Hell-Fire;
28. On high hath He raised its canopy, and He hath given
it order and perfection.(5935) 40. And for such as had entertained the fear of standing
5935 Cf. 2:29. The mystery of the heavens with their countless stars and the before(5945) their Lord´s (tribunal) and had
planets obeying the laws of motion, and the sun and moon influencing the restrained (their) soul from lower desires,
temperature and climates of the earth from thousands or millions of miles,
illustrate the order and perfection which Allah has given to His Creation. Can 5945 The contrast is complete and parallel: the persistent rebels against Allah's
man then remain exempt from his responsibility for his deeds, endowed as he is Law, who preferred the lower life, are to dwell in the Fire of Punishment, while
with a will, or deny the Day of Sorting Out, which is the Day of Judgement? those who humbly feared the punishment of sin and believing in their Lord's
warnings restrained their lower desires, will dwell in the Garden. See last note.
29. Its night doth He endow with darkness, and its
splendour doth He bring out (with light).(5936)
41. Their abode will be the Garden.
5936 Its of course refers to the starry heaven. Both the Night and the Day have 42. They ask thee(5946) about the Hour,-´When will be
each its own beauty and its utility for man, as has been frequently pointed out in its appointed time?
the Qur'an. The night is a period of darkness, but it has also its splendours of light
in the moon, or the planets Jupiter or Venus, or stars like Sirius or the Milky 5946 Cf. 7:187 and n. 1159. Only Allah can reveal it. But were it known, "heavy
Way. These countless lights of night have their own beauty, and by day there is were its burden through the heavens and the earth".
splendour of the sun for us, which in Creation as a whole, is just one of countless
stars. 43. Wherein art thou (concerned) with the declaration
thereof?
30. And the earth, moreover,(5937) hath He extended
(to a wide expanse); 44. With thy Lord in the Limit(5947) fixed therefor.
5937 Moreover: or, more literally, after that. See n. 4475 to 41:11.
5947 Our time has no sort of comparison with the timeless state in the new
spiritual World in which the final Judgement will take place. Nor can its limits—
31. He draweth out therefrom its moisture and its how long it will last—be set except in fhe Will of Almighty Allah, Lord of Supreme
pasture;(5938) Wisdom, Justice, and Goodness: 11:107-108. But it is near, in the sense explained
in n. 5914 to 78:40.
5938 The underground springs and wells as well as rivers and glaciers in northern
climates are due to the different levels of highlands not lowlands. They spread the 45. Thou art but a Warner for such as fear it.(5948)
moisture evenly as wanted, and give corn, fruits, and vegetables to man, and
pastures and feeding grounds to beasts of the fields. For the wonderful circuit or 5948 The warning is only effective for those who believe in Allah and in the Final
cycle of water between heaven and earth, see notes 3106 (25:49) and 3111 (25:53). Account. Such men immediately turn in repentance to Allah, and it is to lead such
men and help them, that Prophets are sent.
32. And the mountains hath He firmly fixed;-(5939)
5939 See n. 2038 to 16:15. the "eternal hills" are the main reservoirs for the
46. The Day they see it, (It will be) as if they had tarried
storage and gradual distribution of water, the very basis of the life of man and but a single evening, or (at most till) the following
beast. morn!(5949)
436
5949 Cf. 10:45, where the expression used is: "it will be as if they had tarried but of Death at the Resurrection, we shall not know whether it was the following
an hour of a day." Here the metaphor used is "a single evening, or at most, 'till the moment or the following hour after we slept, but we shall feel that it is morning,
following morn". Death is like sleep, and may be compared to the evening of life. for we shall be conscious of all that goes on, as one awakened in the morning.
In sleep we do not know how the time passes. When we wake up from the sleep
80. 'Abasa (He Frowned)

In the name of Allah, Most 11.By no means (should it be so)! For it is indeed a
Gracious, Most Merciful. Message of instruction:(5955)
5955 Allah's Message is a universal Message, from which no one is to be excluded-
rich or poor, old or young, great or lowly, learned or ignorant. If anyone had the
spiritual craving that needed satisfaction, he was to be given precedence if there
1. (The Prophet) frowned and turned away,(5950) was to be any question of precedence at all.
5950 See the Introduction to this Surah for the incident to which this refers. The
lesson is that neither spiritual worth nor the prospect of effective spiritual guidance 12. Therefore let whoso will, keep it in remembrance.
is to be measured by a man's position in life. The poor, or the blind, the halt, or
the maimed, may be more susceptible to the teaching of Allah's Word than men 13. (It(5956) is) in Books held (greatly) in honour,
who are apparently gifted, but who suffer from arrogance and self-sufficiency.
5956 At the time this Surah was revealed, there were perhaps only about 42 or 45
2. Because there came to him the blind man Surahs in the hands of the Muslims. But it was a sufficient body of Revelation of
high spiritual value, to which the description given here could be applied. It was
(interrupting).
held in the highest honour; its place in the hearts of Muslims was more exalted
than that of anything else: as Allah's Word, it was pure and sacred; and those who
3. But what could tell thee but that perchance he might transcribed it were men who were honourable, just and pious. The legend that the
grow (in spiritual understanding)?- early Surahs were not carefully written down and preserved in books is a pure
invention. The recensions made later in the time of the first and the third
4. Or that he might receive admonition, and the teaching Khalifahs were merely to preserve the purity and safeguard the arrangement of the
text at a time when the expansion of Islam among non-Arabic-speaking peoples
might profit him?(5951) made such precautions necessary.
5951 It may be that the poor blind man might, on account of his will to learn, be
more likely to grow in his own spiritual development or to profit by any lessons 14. Exalted (in dignity), kept pure and holy,
taught to him even in reproof than a self-sufficient leader. In fact it was so. For the
blind man became a true and sincere Muslim and lived to become a governor of 15. (Written) by the hands of scribes-
Madinah.
5. As to one who regards Himself as self-

16. Honourable and Pious and Just.
sufficient,(5952) 17. Woe to man! What hath made him reject Allah.
5952 Such a one would be a Pagan Quraysh leader, whom the Prophet was
anxious to get into his fold, in order that the work of preaching Allah's Message 18. From what stuff hath He created him?
might be facilitated. But such a Message works first amongst the simple and lowly,
the poor and despised folk, and the mighty ones of the earth only come in when 19. Froma sperm-drop:(5957) He hath created him, and
the stream rushes in with irresistible force.
then mouldeth him in due proportions;
6. To him dost thou attend; 5957 Cf. 76:2, and n. 5832. The origin of man as an animal is lowly indeed. But
what further faculties and capacities has not Allah granted to men? Besides his
7. Though it is no blame to thee if he grow not(5953) (in animal body, in which also he shares in all the blessings which Allah has bestowed
on the rest of His Creation, man has been granted divine gifts which entitle him to
spiritual understanding). be called Vicegerent of Allah on earth: 2:30. He has a will; he has spiritual
5953 Allah's Message is for all, but if the great ones arrogantly keep back from it, it perception; he is capable of divine love; he can control nature within certain limits,
is no fault of the Preacher, so long as he has proclaimed the Message. He should and subject nature's forces to his own use. And he has been given the power of
attend to all, and specially to the humble and lowly. judgement, so that he can avoid excess and defect, and follow the middle path.
And that path, as well as all that is necessary for his life in its manifold aspects, has
been made easy for him.
8. But as to him who came to thee striving earnestly,
9. And with fear (in his heart),(5954) 20. Then doth He make His path smooth for him;
5954 The fear in the blind man's heart may have been twofold. (1) He was 21.Then He causeth him to die, and putteth him in his
humble and God-fearing, not arrogant and self-sufficient: (2) being poor and Grave;(5958)
blind, he feared to intrude: yet his earnest desire to learn the Qur'an made him
bold, and he came, perhaps unseasonably, but was yet worthy of encouragement, 5958 Cf. 20:55. Death is an inevitable event after the brief life on this earth, but it
because of the purity of his heart. is also in a sense a blessing-a release from the imperfections of this world, a close
of the probationary period, after which will dawn the full Reality. The Grave may
10. Of him wast thou unmindful. be understood to be the period between physical death and immortal Life,
whatever may be the mode of disposal of the dead body. This intermediate period
is the Barzakh or Partition: see n. 2940 to 23:101.
437
5964 The same verse occurs at 79:33, where n. 5940 explains the wider meaning
22. Then, when it is His Will, He will raise him up (again). in that context.
23. By no means hath he fulfilled what Allah hath 33.At length, when there comes the Deafening Noise,-
commanded him.(5959) (5965)
5959 Though all these blessings and stages have been provided by Allah's Grace 5965 Preliminary to the establishment of the Final Judgement.
for the good of man, yet unregenerate man fails in carrying out the purpose of his
creation and life.
34. That Day shall a man flee from his own brother,
24.Then let man look at his Food,(5960) (and how We
provide it):
35. And from his mother and his father,
5960 After a reference to man's inner history, there is now a reference to just one 36. And from his wife and his children.(5966)
item in his daily outer life, his food: and it is shown how the forces of heaven and
earth unite by Allah's Command to serve man and his dependants, "for use and 5966 Even those who were nearest and dearest in this life will not be able or
convenience to you and your cattle" (verse 32 below). If that is the case with just willing to help each other on that awful Day. On the contrary, if they have to
one item, food, how much more comprehensive is Allah's beneficence when the receive a sentence for their sins, they will be anxious to avoid even sharing each
whole of man's needs are considered! other's sorrows or witnessing each other's humiliation; for each will have enough
of his own troubles to occupy him. On the other hand, the Righteous will be
25. For that We pour forth water in abundance, united with their righteous families: 52:21; and their faces will be "beaming,
laughing, rejoicing" (80:38-39).
26. And We split the earth in fragments,(5961) 37. Each one of them, that Day, will have enough concern
5961 The water comes from the clouds in plentiful abundance; the earth is (of his own) to make him indifferent to the
ploughed, and the soil is broken up in fragments, and yields an abundant harvest others.(5967)
of cereals (Corn), trellised fruit (Grapes), and vegetable food (nutritious Plants), as
well as fruit that can keep for long periods and serve many uses, like olives and 5967 Cf. 70:10-14. No friend will ask after a friend that Day. On the contrary the
dates. sinner will desire to save himself at the expense even of his own family and
benefactors.
27. And produce therein(5962) corn,
38. Some faces that Day will be beaming,
5962 Therein: i.e., from within the earth or the soil.
39. Laughing, rejoicing.
28. And Grapes and nutritious plants,
40. And other faces that Day will be dust-stained,(5968)
29. And Olives and Dates,
5968 The dust on the faces of the sinners will be in contrast to the beaming light
30. And enclosed Gardens,(5963) dense with lofty trees, on the faces of the righteous; and the blackness in contrast to the "laughing,
rejoicing" faces of the righteous. But the dust also suggests that being Rejecters of
5963 We not only get field crops such as were mentioned in n. 5961 above, but Allah, their faces and eyes and faculties were choked in dust, and the blackness
we have the more highly cultivated garden crops, both in the way of lofty trees, suggests that being Doers of Iniquity they had no part or lot in purity or Light.
and in the way of carefully tended fruits like the fig; and then we have grass and all Another contrast may possibly be deduced: the humble and lowly may be "in the
kinds of fodder. dust" in this life, and the arrogant sinners in sunshine, but the roles will be
reversed at Judgement.
31. And fruits and fodder,-
41. Blackness will cover them:
32. For use and convenience to you and your
cattle.(5964) 42. Such will be the Rejecters of Allah, the doers of
iniquity.
438
81. Al Takwir (The Folding Up)

In the name of Allah, Most Reality, all true values will be restored, and like will consort with like, for it will be
a world of perfect Peace, Harmony, and Justice.
8. When the female (infant), buried alive, is questioned -
1. When the sun(5969) (with its spacious light) is folded 9. For what crime she was killed;(5977)
up;(5970) 5977 (8) In this world of sin and sorrow, much unjust suffering is caused, and
innocent lives sacrificed, without a trace being left, by which offenders can be
5969 Verses 1 to 13 are conditional clauses, and the substantive clause is in verse brought to justice. A striking example before the Quraysh was female infanticide:
14. The time will come when nature's processes as we know them will cease to cf. 16:58-59, and n. 2084. The crime was committed in the guise of social
function, and the soul will only then know by self-conviction the results of its plausibility in secret collusion, and no question was asked here. But in the spiritual
actions. With reference to an individual soul, its resurrection is its supreme crisis: world of Justice, full questions will be asked, and the victim herself-dumb here-will
the whole world of sense, and even of imagination and reason, melts away, and its be able to give evidence, for she had committed no crime herself. The proofs will
whole spiritual scroll is laid bare before it. be drawn from the very means used for concealment.
5970 The conditional clauses are twelve, in two groups of six. The first six affect
the outer or physical life of man; the last six, his inmost spiritual life. Let us take 10. When the scrolls are laid open;(5978)
them one by one. (1) The biggest factor affecting us in the external physical World
is the light, heat, and perhaps electric or magnetic energy of the sun. The sun is 5978 (9) The Scrolls recording the deeds of men, good or bad, will then be laid
the source of all the light, heat, and energy, and indeed the source and support of open before all. Cf. 50:17-18, n. 4954; also 82:11-12. In the present phenomenal
all physical life that we know. It is the biggest factor and yet most remote from us world, things may be concealed; but in the spiritual world of absolute Reality,
in our solar system. Yet the sources of our inner spiritual life will be greater and every secret is opened out, good or bad. The whole tale of acts, omissions,
more lasting, for they will survive it. The sun as the centre of our solar system also motives, imponderable spiritual hurt, neglect, or help will be laid bare.
stands as a symbol of the present order of things. The physical forces, as defined
in Newton 's laws of Matter and Attraction, will also break up with the break-up of 11. When the world on High(5979) is unveiled;
the sun. Is folded up: is folded up, or twisted up, like a sheet or garment.
5979 The World on High: literally, the Sky, or Heaven as standing for both the
Blazing Fire and the Garden, the Home of the Hereafter. (10) The soul's spiritual
2. When the stars(5971) fall, losing their lustre; Sky-the things it held high or sacred-will be stripped of the thin blue that gave rest-
5971 (2) Next after the sun, we can derive faint lights from the innumerable stars and partly illusion-to its spiritual eye in the world of illusions. Just as when an
in the firmament. For all the ages of which we have any record, these stars have animal is skinned, its real flesh and blood and inner organs become visible,
remained fixed. Nothing can be more fixed: yet they can and will fail. without any outer coating to hold them together, so the inmost state of the spiritual
world will then become plain.
3. When the mountains vanish (like a mirage);(5972)
12. When the Blazing Fire(5980) is kindled to fierce heat;
5972 Cf. 78:20. (3) On our own earth the mountains-the "eternal hills'-seem the
most striking examples of stability; yet they will be swept away like a mirage, as if 5980 (11) Then will burn the Blazing Fire of the Hell, worse than the fiercest fire.
they had never existed. (R).
4. When the she-camels, ten months with young, are left 13. And when the Garden(5981) is brought near;-(5982)
untended;(5973) 5981 (12) The last of the Metaphors, the Garden of Bliss-the Light of Allah's Face
(92:20)-will come in sight-not yet attained, but visible, or "brought near". For the
5973 (4) The type of Arab property, as well as the type of the Arab pet, was the
scales have fallen from the eyes, and the soul knows itself.
camel, and the most precious camel was the she-camel just about to be delivered
of her young. She would in normal times be most sedulously cared for. But when 5982 See 75:22, n. 5822; 78:40, n. 5914; and 79:14, n. 5926. [Eds.].
all our landmarks of this life vanish, even she would be left untended. Nothing
would then be as it is now.
14. (Then) shall each soul know what it has put
5. When the wild beasts are herded together (in the forward.(5983)
human habitations);(5974) 5983 This is the conclusion. It is only on such conditions that the soul reaches its
full realisation. Put forward: cf. "the Deeds which his hands have sent forth" in
5974 (5) In the present world, the wild animals fear each other, and they all fear 78:40.
man and normally keep away from human habitations. But when this order passes
away, there will be scarcely any differentiation between human habitations and the
wilds of the forests.
15. So verily I call(5984) to witness the Planets -(5985)
that recede,
6. When the oceans(5975) boil over with a swell; 5984 Cf. 56:75, n. 5258, for the witness that the heavenly bodies bear symbolically
to the power, beauty, and goodness of Allah, in sending His Revelation. See n.
5975 See 52:6 and n. 5041. (6) The oceans, which now keep their bounds, will
5798 to 74:32, for the significance of an adjuration in the Qur'an.
surge and boil over, and overwhelm all landmarks. At present the waters seem to
have reached their fixed and normal levels, but the whole equilibrium will then be 5985 The appeal here is made to three things, the Planets, the Night, and the
disturbed. Such will be the complete wreck of this transitory world, at the Dawn. (1) The Planets have a retrograde and a forward motion, and during
approach of the dawn of the permanent Reality. But these are physical symbols, occultation, hide or disappear behind the sun or moon, or are otherwise invisible
relating to the outer nature surrounding the physical nature of man. The or appear stationary. They behave differently from the millions of stars around
remaining six, viz.: the 7th to the 12th, describe the ordering of the new spiritual them. Yet they are not mere erratic bodies, but obey definite laws, and evidence
World, from which all present seeming incongruities will be removed. the power and wisdom of Allah.
7. When the souls are sorted out,(5976) (being joined, 16. Go straight, or hide;
like with like);
5976 Cf. 56:7, where the sorting out into three classes is mentioned, viz.: Those
17. And the Night as it dissipates;(5986)
Nearest to Allah, the Companions of the Right Hand, and the Companions of the 5986 How the Night gradually declines after its height at midnight! It seems
Left Hand. That was a sort of broad general division. The meaning in this passage gradually to steal away, and as Dawn approaches, to merge into Day. So a soul in
is wider. (7) Whereas in this world of probation, good is mixed with evil, spiritual darkness gradually awakes to its spiritual Dawn through Revelation.
knowledge with ignorance, power with arrogance, and so on-in the new world of
439
5991 Read along with this the whole passage in 53:1-18 and notes there; specially
18.And the Dawn as it breathes away the darkness;- n. 5092, where the two occasions are mentioned when there was a vision of
(5987) inspiration: "For truly did he see, of the Signs of his Lord, the Greatest" (53:18).
5987 The slow "breathing out" of the darkness by the Dawn, shown us, by
beautiful imagery, that these mysterious operations, of which people in their 24.Neither doth he withhold grudgingly a knowledge of
ignorance are frightened if they have to do with darkness, are really beneficent the Unseen.(5992)
operations of Allah. They have nothing to do with evil spirits, or witches, or magic.
For three questions were actually raised about the Prophet's Ministry by the 5992 Such would be the words of a soothsayer, guarded, ambiguous, and
ignorant (1) Did his wonderful works come from himself and not from Allah? (2) misleading. Here everything was clear, sane, true, and under divine inspiration.
Was he possessed of an evil spirit? In other words, was he mad? For that was the
theory of madness, then current. (3) Was he a soothsayer, or necromancer, or 25. Nor is it the word of an evil spirit accursed.(5993)
magician? For he had virtues, powers, and eloquence, so extraordinary that they
could not understand him. 5993 Such as evil suggestions of envy, spite, greed, selfishness, or other vices. On
the contrary, the teaching of the Qur'an is beneficent, pointing to the Right Way ,
19.Verily this is the word of a most honourable and Way of Allah. Rajim: literally, driven away with stones, rejected with complete
ignominy. Cf. 15:17. The rite of throwing stones in the valley of Mina at the close
Messenger,(5988) of the Makkan Pilgrimage [see n. 217 (6) to 2:197] suggests symbolically that the
Pilgrim emphatically, definitely, and finally rejects all Evil.
5988 They are told here that all their three theories were foolish. The Revelation
was really from Allah. Their wonder should cease if they observe the daily
miracles worked round them in nature. The bringer of Allah's Message was the 26. When whither go ye?(5994)
angel Gabriel, and not an evil spirit.
5994 It has been shown that this is no word of a mortal, but that it is full of divine
wisdom: that its teaching is not that of a madman, but sane to the core and in
20. Endued withPower, with rank before the Lord of the accordance with human needs: that it freely and clearly directs you to the right
Throne,(5989) Path and forbids you the Path of evil. Why then hesitate? Accept the divine
Grace; repent of your sins; and come to the higher Life.
5989 Not only was the bringer of the Revelation. Gabriel, an honourable
Messenger, incapable of deceit, but he had, in the angelic kingdom, rank and
authority before Allah's Throne, and he could convey an authoritative divine 27.Verily this is no less than a Message to (all) the
Message. He was, like the Prophet, faithful to his trust; and therefore there could Worlds:(5995)
be no question of the Message being delivered in any other way than exactly
according to the divine Will and Purpose. These epithets could apply to the 5995 It is not meant for one class or race; it is universal, and is addressed to all the
Prophet himself, but in view of verse 23 below, it is best to understand them of Worlds. For the meaning of "Worlds", see n. 20 to 1:2.
Gabriel.
28. (With profit) to whoever among you wills to go
21. With authority there, (and) faithful to his trust. straight:(5996)
5996 Cf. 74:55-56. Allah is the Cherisher of the Worlds, Lord of Grace and
22. And (O people!) your companion is not one Mercy, and His guidance is open to all who have the will to profit by it. But that
possessed;(5990) will must be exercised in conformity with Allah's Will (verse 29). Such conformity
is Islam. Verse 28 points to human free will and responsibility; verse 29 to its
5990 After describing the credentials of the Archangel Gabriel, the Text now limitations. Both extremes, viz.: cast-iron Determination and an ides of chaotic
appeals to the people to consider their own "Companion", the Prophet, who had Free Will, are condemned.
been born among them and had lived with them, and was known to be an
honourable, truthful, and trustworthy man. If Gabriel was the one who brought
the Message to him, then there was no question of demoniacal possession. And
29.But ye shall not will except as Allah wills,- the
the Prophet had seen him in his inspired vision "in the clear horizon". Cherisher of the Worlds.
23. And without doubt he saw him in the clear

horizon.(5991)
82. Al Infitar (The Cleaving Asunder)

5998 Cf. 73:18, n. 5869. The beautiful blue sky overhead, which we take for
In the name of Allah, Most granted in sunshine and storm, will be shattered to pieces before the New World
Gracious, Most Merciful. is established. The partition which seems at present to divide things divine from
the phenomenal world has to be shattered before each soul knows the reality
about itself. (R).
1. When(5997) the Sky is cleft asunder;(5998) 2. When the Stars are scattered;(5999)
5997 Cf. the passage 81:1-14 and notes. For the three parallel interpretations, see 5999 Cf. 81:2, where the word for "stars" (Nujum) is different, and the verb is
the Introduction to this Surah. There are four conditional clauses here, and the different. Najm has reference to brightness, and the verb "losing their lustre" was
substantive clause is in verse 5. In S. 81. there were 12 conditional clauses, and the appropriate there, to show the opposite. Kawkab (used here) has more the
conclusion was similar, but not expressed in precisely the same terms. See 72:5, n. meaning of a star as fixed in a constellation; and the opposite of a fixed and
6002 below. The physical world as we see it now will be destroyed before the final definite order is "scattered", the verb used here. In fact, throughout this passage,
Day of Judgement, establishing the true spiritual Reality. In the following four the dominating idea is the disturbance of order and symmetry. The metaphor
clauses we have a reference to the Lesser Judgement, the individual dawn of the behind the scattering of the constellations is that in the present order of things we
true Reality at Death. (R).
440
see many things associated together, e.g., rank with honour, wealth with comfort, 6007 Besides the faculties given to man to guide him, and the Form and
etc. In the New World this will be seen to have been merely fortuitous. (R). Personality through which he can rise by stages to the Presence of Allah, there are
spiritual agencies around him to help and protect him, and to note down his
3. When the Oceans are suffered to burst forth;(6000) Record, so that perfect justice may be done to him at the end. For these Guardian
Angels, see 50:17-18, and n. 4954.
6000 Cf. 81:6, "when the oceans boil over with a swell". Here, "are suffered to
burst forth" expresses the end of the present order of things. This may be in two 11. Kind and honourable,- Writing down (your deeds):
ways: (1) The barrier, which keeps within their respective bounds the various
streams of salt and fresh water (55:20, n. 5185), will be removed; (2) the Ocean
will overwhelm the whole Globe. (R).
12. They know (and understand) all that ye do.
4. And when the Graves are turned upside down;-(6001) 13. As for the Righteous, they will be in bliss;
6001 This item is not mentioned in 81:1-14. Here it is introduced to show that the 14. And the Wicked - they will be in the Fire,
whole order of things will be so reversed that even Death will not be Death. We
think there is tranquillity in Death, but there will be no tranquillity. Literally, and
figuratively, Death will be the beginning of a new Life. What we think to be Death
15. Which they will enter(6008) on the Day of
will bring forth Life. Judgement,
6008 I understand this relative clause to govern "the Fire", i.e., the Punishment. It
5. (Then) shall each soul know what it hath sent will be postponed as long as possible, to give the Sinner every chance of
forward(6002) and (what it hath) kept back. repentance and amendment. But once the period of probation is past, it will be
irrevocable. There will be no going back from it. By inference, the Righteous may
6002 Sent Forward and kept back: may mean: the deeds of commission and individually reach some stage of Bliss at once, possibly in this life, possibly after
omission in this life. Or the Arabic words may also be translated: sent forward and death, though the Final Judgement will be the general and complete cessation of
left behind: i.e., the spiritual possibilities which it sent forward for its other life, this fleeting world and the creation of the world of Eternity.
and the physical things on which it prided itself in this life, but which it had to
leave behind in this life. Or else, the things it put first and the things it put last in
importance may change places in the new world of Reality. "The first shall be last
16. And they will not be able to keep away therefrom.
and the last shall be first".
17. And what will explain to thee what the Day of
6. O man! What has seduced thee from thy Lord Most Judgment is?
Beneficent?-
18.Again, what will explain to thee what the Day of
7. Him Who created thee. Fashioned thee in due Judgment is?(6009)
proportion,(6003) and gave thee a just bias;(6004) 6009 We can speak of Rewards and Punishments, the Fruits of Actions, the
6003 Cf. 15:29. Allah not only created man. but fashioned him in due Resurrection and the Tribunal, the Restoration of True Values, the Elimination of
all Wrong, and a hundred other phrases. They might serve to introduce our
proportions, giving him extraordinary capacities, and the means wherewith he can
fulfil his high destiny. minds vaguely to a new World, of which they cannot possibly form any adequate
conception under present conditions. The question is repeated in verses 17-18 to
6004 See n. 834 to 6:1. Having given a limited free will, He gave us a just bias emphasise this difficulty, and a simple answer is suggested, as explained in the next
through our reason and our spiritual faculties. If we err, it is our will that is at fault. note.
8. In whatever Form(6005) He wills, does He put thee 19.(It will be) the Day when no soul shall have power
together. (to do) aught for another:(6010) For the command,
that Day, will be (wholly) with Allah.
6005 (Cf. 7:11). By "Form" (Surah) here I understand the general shape of things
in which any given personality is placed, including his physical and social 6010 The answer is suggested by a negative proposition: 'No soul shall have power
environments, his gifts of mind and spirit, and all that goes to make up his outer to do aught for another'. This is full of meaning. Personal responsibility will be
and inner life. The Grace of Allah is shown in all these things, for His Will is fully enforced. In this world we all depend on one another proximately, though
formed from perfect knowledge, wisdom, and goodness. our ultimate dependence is always on Allah, now and forever. But here a father
helps a son forward; husband and wife influence each other's destinies; human
9. Day! nit ye do reject Right and Judgment!(6006) laws and institutions may hold large masses of mankind under their grip;
falsehood and evil may seem to flourish for a time, because a certain amount of
6006 The goodness and mercies of Allah, and His constant watchful care of all limited free will has been granted to man. This period will be all over then. The
His creatures should make men grateful, instead of which they turn away from the good and the pure will have been separated from the evil and the rebellious; the
Right and deny the Day of Sorting Out, the Day when every action performed latter will have been rendered inert, and the former will have been so perfected
here will find its fulfilment in just reward or punishment. that their wills will be in complete consonance with Allah's Universal Will. The
Command, thenceforward, will be wholly with Allah.
10. But verily over you (are appointed angels)(6007) to
protect you,-
441
83. Al Mutaffifin (The Dealing in Fraud)

In the name of Allah, Most 12.And none can deny it but the Transgressor beyond
Gracious, Most Merciful. bounds the Sinner!
13. When Our Signs are rehearsed to him, he says, "Tales

of the ancients!"(6016)
1. Woe to those that deal in fraud,-(6011)
6016 Cf. 6:25; 68:15; etc. They scorn Truth and pretend that it is Falsehood.
6011 "Fraud" must here be taken in a widely general sense. It covers giving short
measure or short weight, but it covers much more than that. The next two verses
make it clear that it is the spirit of injustice that is condemned-giving too little and
14. By no means! but on their hearts is the stain of the
asking too much. This may be shown in commercial dealings, where a man exacts (ill) which they do!(6017)
a higher standard in his own favour than he is willing to concede as against him. In
domestic or social matters an individual or group may ask for honour, or respect, 6017 The heart of a man, as created by Allah, is pure and unsullied. Every time
that a man does an ill deed, it marks a stain or rust on his heart. But on
or services which he or they are not willing to give on their side in similar
circumstances. It is worse than one-sided selfishness: for it is double injustice. But repentance and forgiveness, such stain is washed off. If there is no repentance and
forgiveness, the stains deepen and spread more and more, until the heart is sealed
it is worst of all in religion or spiritual life: with what face can a man ask for Mercy
or Love from Allah when he is unwilling to give it to his fellow-men? In one aspect (2:7), and eventually the man dies a spiritual death. It is such stains that stand in
this is a statement of the Golden Rule. 'Do as you would be done by'. But it is the way of his perceiving Truths which are obvious to others. That is why he
more completely expressed. You must give in full what is due from you, whether mocks at Truth and hugs Falsehood to his bosom.
you expect or wish to receive full consideration from the other side or not.
15.Verily, from (the Light of) their Lord, that Day, will
2. Those who, when they have to receive by measure they be veiled.(6018)
from men, exact full measure, 6018 The stain of evil deeds on their hearts sullies the mirror of their hearts, so
that it does not receive the light. At Judgement the true Light, the Glory of the
3. But when they have to give by measure or weight to Lord, the joy of the Righteous, will be hidden by veils from the eyes of the Sinful.
men, give less than due. Instead, the Fire of Punishment will be to them the only reality which they will
perceive.
4. Do they not think that they will be called to account?-
(6012)
16. Further, they will enter the Fire of Hell.
6012 Legal and social sanctions against Fraud depend for their efficacy on whether 17. Further,it will be said to them: "This is the (reality)
there is a chance of being found out. Moral and religious sanctions are of a which ye rejected as false!
different kind. 'Do you wish to degrade your own nature?' 'Do you not consider
that there is a Day of Account before a J udge Who knows all, and Who
safeguards all interests, for He is the Lord and Cherisher of the Worlds? Whether 18. Day, verily the record of the Righteous is (preserved)
other people know anything about your wrong or not, you are guilty before Allah.' in Ílliyin.(6019)
6019 l Iliyin: the oblique form of the nominative 'Iliyun, which occurs in the next
5. On a Mighty Day, verse. It is in contrast to the Sijjin which occurs in verse 7 above, where see n.
6013. Literally, it means the 'High Places', but it is probably not the same as the
6. A Day when (all) mankind will stand before the Lord 'Heights' (A'raf) mentioned in 7:46. Nor need we necessarily identify it with the
of the Worlds? "dwellings on high" (gh urufat) mentioned in 34:37. Applying the reasoning parallel
to that which we applied to Sijjin, we may interpret it as the Place where is kept the
Register of the Righteous.
7. Day! Surely the record of the wicked is (preserved) in
Sijjin.(6013) 19. And what will explain to thee what Ílliyun is?
6013 This is a word from the same root as Sijn, a Prison. It rhymes with and is
contrasted with "Illiyin in verse 18 below. It is therefore understood by many 20. (There is) a Register (fully) inscribed,(6020)
Commentators to be a place, a Prison or a Dungeon in which the Wicked are
confined pending their appearance before the Judgement Seat. The mention of 6020 This repeats verse 9 above, where see n. 6014. But the Register is of the
the Inscribed Register in verse 9 below may imply that Sijjin is the name of the opposite kind, that of the Righteous. It contains every detail of the Righteous. (R).
Register of Black Deeds, though verse 9 may be elliptical and may only describe
the place by the significance of its contents. 21. To which bear witness those Nearest (to
Allah).(6021)
8. And what will explain to thee what Sijjin is?
6021 See 56:11, n. 5227; also n. 5223. Those Nearest to Allah will be witnesses to
9. (There is) a Register (fully) inscribed.(6014) this Righteous Record; or as it may also be rendered, they will be present at the
Record, and watch this Record. Metaphorically, the hightest spiritual dignitaries
6014 If we take Sijjin to be the Register itself, and not the place where it is kept, are always helping and assisting at the piling up of the good record of every soul
the Register itself is a sort of Prison for those who do wrong. It is inscribed fully: that strives for good, however humble in rank that soul may be.
i.e., no one is omitted who ought to be there, and for every entry there is a
complete record, so that there is no escape for the sinner. (R). 22. Truly the Righteous will be in Bliss:
10. Woe, that Day, to those that deny- 23.On Thrones (of Dignity)(6022) will they command a
sight (of all things):
11. Those that deny the Day of Judgement.(6015)
6022 Cf . 36:56.
6015 The fact of Personal Responsibility for each soul is so undoubted that
people who deny it are to be pitied, and will indeed be in a most pitiable condition 24. Thou wilt recognise in their Faces(6023) the beaming
on the Day of Reckoning, and none but the most abandoned sinner can deny it,
and he only denies it by playing with Falsehoods. brightness of Bliss.
6023 Cf. 75:22, and 76:11.
442
25. Their thirst will be slaked with Pure Wine 32. And whenever they saw them, they would say,
sealed:(6024) "Behold! These are the people truly astray!"(6027)
6024 The Wine will be of the utmost purity and flavour, so precious that it will be 6027 The wicked laugh at the righteous in this world in many ways. (1) They
protected with a seal, and the seal itself will be of the costly material of musk, inwardly laugh at their Faith, because they feel themselves so superior. (2) In
which is most highly esteemed in the East for its perfume. Perhaps a better public places, when the righteous pass, they wink at each other and insult them.
interpretation of the "seal" is to take it as implying the final effect of the drink: just (3) In their own houses they run them down. (4) Whenever and wherever they see
as a seal closes a document, so the seal of the drink will be the final effect of the them, they reproach them with being fools who have lost their way, when the boot
delicious perfume and flavour of musk, heightening the enjoyment and helping in is really on the other leg. In the Hereafter all these tricks and falsehoods will be
the digestion. (R). shown for what they are, and the tables will be reversed.
26. The seal thereof will be Musk: And for this let those 33. But they had not been sent as keepers over
aspire, who have aspirations:(6025) them!(6028)
6025 If you understand true and lasting values, this is the kind of pure Bliss to 6028 But the wicked critics of the Righteous have no call in any case to sit in
aspire for, and not the fleeting enjoyments of this world, which always leave a sting judgement over them. Who set them as Keepers or guardians over the Righteous?
behind. Let them look to their own condition and future first.
27. With it will be (given) a mixture of Tasnim:(6026) 34. But on this Day the Believers will laugh at the
6026 Tasnim literally indicates height, fulness, opulence. Here it is the name of a
Unbelievers:(6029)
heavenly Fountain, whose drink is superior to that of the Purest Wine. It is the 6029 The tables will then be reversed, and he laughs best who laughs last.
nectar drunk by Those Nearest to Allah {n. 5227 to 56:11), the highest in spiritual
dignity; but a flavour of it will be given to all, according to their spiritual capacity.
See n. 5835 to 76:5 (Kafur fountain), and n. 5849 to 76:17-28 (Salsabil), (R).
35. On Thrones (of Dignity) they will command (a sight)
(of all things).(6030)
28. A spring, from (the waters) whereof drink those 6030 A repetition of verse 23 above, but with a different shade of meaning. The
Nearest to Allah. Righteous on their Thrones of Dignity will be able to see all the true values
restored in their own favour: but they will also see something else: they will also
29. Those in sin used to laugh at those who believed, see the arrogant braggarts brought low, who brought about their own downfall by
their own actions.
30. And whenever they passed by them, used to wink at
36. Will not the Unbelievers have been paid back for
each other (in mockery);
what they did?
31. And when they returned to their own people, they
would return jesting;
84. Al Inshiqaq (The Rending Asunder)

In the name of Allah, Most 3. And when the earth is flattened out,(6033)
Gracious, Most Merciful. 6033 The Earth is a globe, enclosing within it many secrets and mysteries—gold
and diamonds in its mines, heat and magnetic forces in its entrails, and the bodies
of countless generations of men buried within its soil. At its dissolution all these
contents will be disgorged: it will lose its shape as a globe, and cease to exist.
1. When the sky is rent asunder,(6031)
A more mystic meaning lies behind the ordinary meaning of the vanishing of the
6031 The passing away of this world of sense to make way for a new World of heavens and the earth as we see them. Our ideas of them—their subjective
Reality is here indicated by two Facts, which are themselves Symbols for a contents with reference to ourselves will also lose all shape and form and vanish
complete revolution in our whole knowledge and experience. At the beginning of before the eternal verities.
S. 82 and S. 81, other Symbols were used, to lead up to the arguments there
advanced. Here the Symbols are: (1) the Sky being rent asunder and giving up its
secrets, and (2) the Earth being flattened out from the globe it is, and giving up its
4. And casts forth what is within it and becomes (clean)
secrets (Cf. 25:25 and 50:44). See the following notes. empty,
2. And hearkens(6032) to (the Command of) its Lord, 5. And hearkens to(6034) (the Command of) its Lord,-
and it must needs (do so);- and it must needs (do so);- (then will come Home the
full reality).(6035)
6032 We may think that the heavens we see above us—high and sacred, seemingly
vast and limitless, eternal and timeless—are not created matter. But they are. And 6034 See n. 6032. We think the earth so solid and real. All our perishable things
they remain just so long as Allah wills it so, and not a moment longer. As soon as dissolve into the earth. But the earth itself will dissolve into a truer Reality.
His Command issues for their dissolution, they will obey and vanish, and all their
mystery will be emptied out. And it must necessarily be so; their very nature as 6035 The substantive clause, to follow the two conditional clauses preceding, may
created beings requires that they must hearken to the voice of their Creator, even be filled up from the suggestion contained in 82:5.
to the extent of their own extinction.
443
6043 The same form of adjuration as in 69:37. The substantive statement is in

6. O thou man! Verily thou art ever toiling on towards verse 19 below: "Ye shall surely travel from stage to stage". Nothing in this life is
thy Lord-(6036) painfully toiling,- but thou shalt meet fixed, or will last. Three things are mentioned which on the one hand have
Him. remained from age to age for as far back as the memory of man can go, and yet
each of them is but a short phase, gone as it were in the twinkling of an eye. See
6036 This life is ever full of toil and misery, if looked at as empty of the Eternal the following notes: So our life here is but a fleeting show. Its completion is to be
Hope which Revelation gives us. Hence the literature of pessimism in poetry and looked for elsewhere.
philosophy, which thinking minds have poured forth in all ages, when that Hope
was obscured to them. "Our sweetest songs are those that tell of saddest thought." 6044 (1) The sun seems such a great reality that people worshipped it as a divinity.
"To each his suffering; all are men condemned alike to groan!" It is the noblest The beautiful glow it leaves when it sets is but momentary: it changes every
men that have to "scorn delights and live laborious days" in this life. The good moment and vanishes with the twilight.
suffer on account of their very goodness: the evil on account of their Evil. But the
balance will be set right in the end. Those that wept shall be made to rejoice, and 17. The Night and its Homing;(6045)
those that went about thoughdessly rejoicing, shall be made to weep for their folly.
They will all go to their account with Allah and meet Him before His Throne of 6045 (2) The Night is a phenomenon you see during almost half of every twenty-
Judgement. four hours in ordinary latitudes. At nightfall, all the wandering flocks and herds
come home. The men scattered abroad for their livelihood return home to rest
7. Then he who is given his Record in his Right and sleep. The Night collects them in their homes, and yet this phase of Homing
lasts but a little while. Presently all is silent and still. So will it be with our souls
hand,(6037) when this life is ended with our death. We shall be collected in a newer and larger
6037 Right Hand: Cf. 17:71. These will be the fortunate ones, who spent their Homing.
lives in goodness and truth: for them the account will be made easy; for even after
the balancing, they will receive more than their merits deserve, on account of the 18. And the Moon in her Fullness:(6046)
infinite grace and mercy of Allah.
6046 (3) The astronomical Full Moon does not last a moment. The moment the
8. Soon will his account be taken by an easy reckoning, moon is full, she begins to decline, and the moment she is in her "inter-lunar
swoon", she begins her career anew as a growing New Moon. So is man's life here
below. It is not fixed or permanent, either in its physical phases, or even more
9. And he will turn to his people,(6038) rejoicing! strikingly, in its finer phases, intellectual, emotional, or spiritual.
6038 His People: should be understood in a large sense, including all righteous
persons of his category, (including of course all those nearest and dearest to him), 19. Ye shall surely travel from stage to stage.(6047)
who are spiritually of his family, whether before him or after him in time.
6047 Man travels and ascends stage by stage. In 67:3 the same word in the form
tibaqa was used of the heavens, as if they were in layers one above another. Man's
10. But he who is given his Record behind his back,- spiritual life may similarly be compared to an ascent from one heaven to another.
(6039)
6039 In 69:24, the wicked are given the Record in their left hand. But their hands
20. What then is the matter with them, that they believe
will not be free. Sin will have tied their hands behind their back: and thus they can not?-(6048)
only receive their Records in their left hand, behind their back.
6048 Considering man's high destiny, and the fact that this life is but a stage or a
sojourn for him, it might be expected that he would eagerly embrace every
11. Soon will he cry for Perdition,(6040) opportunity of welcoming Allah's Revelation and ascending by Faith to heights of
spiritual wisdom. There is something wrong with his will if he does not do so.
6040 The wicked will cry for death and annihilation: but they will neither live nor Notice the transition from the second person in verse 19, where there is a direct
die: 20:74. appeal to Allah's votaries, to the third person in verses 20-21, where men who are
rebels against Allah's Kingdom are spoken of as if thev were alien.
12. And he will enter a Blazing Fire.
21.And when the Qurán is read to them, they fall not
13. Truly, did he go about among his people, prostrate,(6049)
rejoicing!(6041)
6049 Prostrate: out of respect and humble gratitude to Allah.
6041 The tables are now turned. His self-complacence and self-conceit in his
lower life will now give place to weeping and gnashing of teeth! Cf. n. 6036 above. 22. But on the contrary the Unbelievers reject (it).
14. Truly, did he think that he would not have to return 23. But Allah has full knowledge of what they secrete (in
(to Us)!(6042) their breasts)
6042 Most of the Evil in this world is due to the false idea that man is
irresponsible, or to a mad and thoughtless indulgence of self. Man is not 24. So announce to them a Penalty Grievous,
irresponsible. He is responsible for every deed, word, and thought of his, to his
Maker, to Whom he has to return, to give an account of himself. To remember 25. Except to those who believe and work righteous
this and act accordingly is to achieve salvation; to forget or flout that responsibility
is to get into the Fire of self-deception and misery. deeds: For them is a Reward that will never
fail.(6050)
15. Nay, nay! for his Lord was (ever) watchful of him! 6050 Cf. 41:8.
16. So I do call(6043) to witness the ruddy glow of

Sunset;(6044)
444
85. Al Buruj (The Constellation)

In the name of Allah, Most 9. Him to Whom belongs the dominion of the heavens
Gracious, Most Merciful. and the earth! And Allah is Witness to all
things.(6057)
6057 It is suggested that the persecutors will richly deserve to be punished in the
1. By the sky, (displaying)(6051) the Zodiacal Fire of Hell. That Punishment will be far more real and lasting than the
undeserved cruelty which they inflicted on men for their Faith in the One True
Signs;(6052) God.
6051 Here is an appeal to three symbols in verses 1 -3, and the substantive
proposition is in verses 4-8, a denunciation of wicked persecutors of the votaries 10. Those who persecute (or draw into temptation) the
of Allah, persecutors who burnt righteous men for their Faith. The three Symbols Believers, men and women, and do not turn in
are: (1) the Glorious Sky, with the broad belt of the Constellations marking the
twelve Signs of the Zodiac; (2) the Day of Judgement, when all evil will be
repentance, will have the Penalty of Hell: They will
punished; and (3) certain Persons that will be witnesses, and certain Persons or have the Penalty of the Burning Fire.(6058)
things that will be t he subjects of the witness. See the notes following. 6058 The "Penalty of the Burning Fire" has been mentioned here in addition to
6052 See n. 1950 to 15:16. The Stars of the Zodiac as well as of other the "Penalty of Hell". This assumes a special significance in the background of the
Constellations are like the eyes of the Night. It may be that crimes are committed cruel burning of the Faithful by the "makers of the pit". These criminals would be
in the darkness of night (literally or metaphorically). But countless eyes duly retributed by being subjected to a similar kind of suffering that they had
(metaphorically) are watching all the time, and every author of evil will be brought caused their innocent victims. [Eds.].
to book.
11. For those who believe and do righteous deeds, will be
2. By the promised Day (of Judgment);(6053) Gardens;(6059) beneath which rivers flow: That is the
great Salvation, (the fulfilment of all desires),(6060)
6053 The Day of Judgement, when the Sinner will have to give an account of
every deed, open or hidden, is not merely a matter of speculation. It is definitely 6059 Cf. 5:119 and 9:72.
promised in revelation, and will inevitably come to pass. Woe then to the Sinners
for their crimes. 6060 Cf. 5:119, n. 833.
3. By one that witnesses, and the subject of the 12. Truly strong is the Grip (and Power) of thy Lord.
witness;-(6054)
13. It is He Who creates from the very beginning,(6061)
6054 The literal meaning is clear, but its metaphorical application has been
explained in a variety of ways by different Commentators. The words are fairly
and He can restore (life).
comprehensive, and should, I think, be understood in connection with Judgement 6061 For the various words for "Creation" and the ideas implied in them, see n.
There the Witnesses may be: (1) the Prophets (3:81); Allah Himself (3:81. and 120 to 2:117.
10:61); (he Recording Angels (50:21); the Sinner's own misused limbs (24:24); his
record of deeds (17:14); or the Sinner himself (17:14). The subject of the witness
may be the deed or crime, or the Sinner against whom the testimony cries out
14. And He is the Oft-Forgiving, Full of Loving-Kindness,
The appeal to these tilings means that the Sinner cannot possibly escape the
consequences of his crime. He should repent, seek Allah's Mercy, and amend his 15. Lord of the Throne of Glory,
life.
16. Doer (without let)(6062) of all that He intends.
4. Woe to the makers of the pit (of fire),(6055)
6062 Allah's Will is itself the Word and the Deed. There is no interval between
6055 Who were the makers of the pit of fire in which they burnt people for their them. He does not change His mind. No circumstances whatever can come
Faith? The words are perfectly general, and we need not search for particular between His Will and the execution thereof. Such are His Power and His Glory.
names, except by way of illustration. In ancient history, and in Mediaeval Europe, Compare it with that of men, described in the next two verses.
many lives were sacrificed at the stake because the victims did not conform to the
established religion. In Arab tradition there is the story of Abraham: Nimrud tries 17. Has the story reached thee, of the forces-(6063)
to burn him to death, but on account of Abraham's Faith, the fire became "a
means of safety for Abraham": 21:69, and n. 2725. Another case cited is that of 6063 In contrast to the real, all-embracing, and eternal power of Allah, what are
Dhu Nuwas, the last Himyarite King of Yemen , by religion a Jew, who persecuted the forces of man at their best? Two examples are mentioned. (1) Pharaoh was a
the Christians of Najran and is said to have burnt them to death. He seems to proud monarch of a powerful kingdom, with resources and organisation, material,
have lived in the latter half of the sixth Christian century, in the generation moral, and intellectual, as good as any in the world. When he pitted himself
immediately preceding the Prophet's birth in 570 A.D. Whale the words are against Allah's Prophet, he and his forces were destroyed. See 79:15-26. (2)
perfectly general, a reference is suggested to the persecution to which the early Thamud were great builders, and had a high standard of material civilisation. But
Muslims were subjected by the Pagan Quraysh. Among other cruelties, they were they defied the law of Allah and perished. See 7:73-79, and n. 1043.
stripped, and their skins were exposed to the burning rays of the Arabian summer
sun. (R). 18. Of Pharaoh and the Thamud?
5. Fire supplied (abundantly) with fuel: 19. And yet the Unbelievers (persist) in rejecting (the
Truth)!(6064)
6. Behold! They sat(6056) over against the (fire),
6064 In spite of the great examples of the past, by which human might and skill
6056 The persecutors sat calmly to gloat over the agonies of their victims in the were shown to have availed nothing when the law of Allah was broken, the
well-fed Fire. unbelievers persist (in all ages) in defying that law. But Allah will know how to deal
with them.
7. And they witnessed (all) that they were doing against
the Believers. 20. But Allah doth encompass them from behind!(6065)
8. And they ill-treated them for no other reason than 6065 Allah encompasses everything. But the wicked will find themselves defeated
that they believed in Allah, Exalted in Power, Worthy of not only in conditions that they foresee, but from all sorts of unexpected
directions, perhaps from behind them, i.e., from the very people or circumstances
all Praise!- which in their blindness they despised or thought of as helping them.
445
6066 Inscribed in a Table Preserved, i.e., Allah's Message is not ephemeral. It is

21. Day, this is a Glorious Qurán, eternal. The "Tablet" is "preserved" or guarded from corruption: 15:9: for Allah's
Message must endure forever. That Message is the "Mother of the book": see n.
22. (Inscribed) in a Tablet Preserved!(6066) 347 v. 3:7. (R).
86. Al Tariq (The Night Star)

In the name of Allah, Most 9. The Day that (all) things secret will be tested,
Gracious, Most Merciful. 10. (Man) will have no power, and no helper.(6073)
6073 In that new world, all our actions, motives, thoughts, and imaginings of this
1. By the Sky(6067) and the Night-Visitant(6068) life, however secret, will be brought into the open, and tested by the standards of
absolute Truth, and not by false standards of custom, prejudice, or partiality. In
(therein);- that severe test, any adventitious advantages of this life will have no strength or
6067 The appeal here is to a single mystic Symbol, viz,: the Sky with its Night force whatever, and cannot help in any way.
Visitant: and the substantive proposition is in verse 4: "There is no soul but has a
protector over it". In the last Surah we considered the persecution of Allah's 11. By the Firmament(6074) which returns (in its
votaries, and how Allah protects them. Here the same theme is presented in round),
another aspect. In the darkest sky shines out most brilliantly the light of the most
brilliant star. So in the night of spiritual darkness-whether through ignorance of 6074 The Firmament above is always the same, and yet it performs its diurnal
distress-shines the glorius star of Allah's revelation. By the same token the man of round, smoothly and punctually. So does Allah's Revelation show forth the Truth,
Faith and Truth has nothing to fear. Allah will protect His own. which like a circle is ever true to its centre-which is ever the same, though it
revolves through the changing circumstances of our present life.
6068 This is explained in verse 3 below. The "Star of piercing brightness" is
understood by some to be the Morning Star, by others to be the planet Saturn, by 12.And by the Earth which opens out(6075) (for the
others again to be Sirius, or the Pleiades or shooting stars. I think it is best to take
"Star" in the collective or generic sense, for stars shine on every night in the year, gushing of springs or the sprouting of vegetation),-
and their piercing brightness is most noticeable on the darkest night.
6075 The earth seems hard, but springs can gush forth and vegetables sprout
through it and make it green and soft. So is Truth: hard perhaps to mortals, but
2. And what will explain to thee what the Night-Visitant through the fertilising agency of Revelation, it allows our inner personality to
is?- sprout and blossom forth.
3. (It is) the Star of piercing brightness;- 13. Behold this is the Word that distinguishes (Good from
Evil):(6076)
4. There is no soul but has a protector over it.(6069) 6076 See the last two notes. Revelation-Allah's Truth-can pierce through the
6069 If man has a true spiritual understanding, he has nothing to be afraid of. He hardest crusts, and ever lead us back to the centre and goal of our spiritual life: for
is protected by Allah in many ways that he does not even know. He may be an it separates Good from Evil definitely. It is not mere play or amusement, any
insignificant creature as a mere animal, but his soul raises him to a dignity above more than the Sky or the Earth is. It helps us in the highest issues of our life.
other creation. And all sorts of divine forces guard and protect him.
14. It is not a thing for amusement.
5. Now let man but think from what he is created!
15. As for them,(6077) they are but plotting a scheme,
6. He is created from a drop emitted-(6070) 6077 Though Allah in His Mercy has provided a piercing light to penetrate our
6070 See n. 5832 to 76:2. See also last note. spiritual darkness, and made our beings responsive to the growth of spiritual
understanding, just as the hard earth is responsive to the sprouting of a seed or the
gushing of a stream, yet there are evil, unregenerate men who plot and scheme
7. Proceeding from between the backbone and the
against the beneficent purpose of Allah. But their plots will be of no avail, and
ribs:(6071) Allah's Purpose will prevail. It happened so with the Quraysh who wanted to
thwart the growth of Islam. It will be so in all ages.
6071 A man's seed is the quintessence of his body. It is therefore said
metaphorically to proceed from his loins, i.e., from his back between the
hipbones and his ribs. His backbone is the source and symbol of his strength and 16. And I am planning a scheme.(6078)
personality. In his spinal cord and in the brain is the directive energy of the central
nervous system, and this directs all action, organic and psychic. The spinal cord is 6078 Makara is applied both to plotting with an evil purpose and planning with a
good purpose. Cf. 3:54, and n. 393 "And the unbelievers plotted and planned, and
continuous with the Medulla Oblongata in the brain.
Allah too planned, and the best of planners is Allah."
8. Surely (Allah) is able to bring him back (To
17. Therefore grant a delay to the Unbelievers: Give
life)!(6072)
respite to them gently (for awhile).(6079)
6072 The Creator who can mingle the forces of psychic and physical muscular
action in the creation of man, as explained in the last note, can surely give a new 6079 Gentle forbearance with Evil shows our trust in Allah and Allah's Plan; for it
life after physical death here, and restore man's personality in the new world that can never be frustrated. This does not mean that we should assist or compromise
with evil, or fail to put it down where we have the power. It means patience and
will open out in the Hereafter.
humility where we have no visible power to prevent Evil.
446
87. Al A'la (The Most High)

In the name of Allah, Most 8. And We will make it easy for thee (to follow) the
Gracious, Most Merciful. simple (Path).(6087)
6087 The path of Islam is simple and easy. It depends on no abstruse mysteries or
self-mortifications, but on straight and manly conduct in accordance with the laws
of man's nature as implanted in him by Allah (30:30). On the other hand, spiritual
1. Glorify the name of thy Guardian-Lord(6080) Most
perfection may be most difficult, for it involves complete surrender on our part to
High, Allah in all our affairs, thoughts, and desires: but after that surrender Allah's Grace
will make our path easy.
6080 The word "Lord" by itself is an inadequate rendering here for Rabb. For it
implies cherishing, guarding from harm, sustaining, granting all the means and
opportunities of development. See n. 20 to 1:2. For shortness, perhaps "Guardian- 9. Therefore give admonition in case the
Lord" will be sufficient in the Text. admonition(6088) profits (the hearer).
6088 This is not so strong as the Biblical phrase, "Cast not pearls before swine"
2. Who hath created,(6081) and further, given order and (Matt. 7:6) The cases where admonition does produce spiritual profit and where it
proportion; does not, are mentioned below in verses 10 and 11-13 respectively. Allah's
Message should be proclaimed to all; but particular and personal admonitions are
6081 The story of Creation is wonderful and continuous. There are several
also due to those who attend and in whose hearts is the fear of Allah; in the case
processes which we contemplate in glorifying Allah's name. First, He brings us
of those who run away from it and dishonour it, such particular and personal
into being. Secondly, He endows us with forms and faculties exactly suited to what
admonition is useless. They are the unfortunate ones who prepare their own ruin.
is expected of us, and to the environments in which our life will be cast, giving to
everything due order and proportion.
10. The admonition will be received by those who fear
3. Who hath ordained laws.(6082) And granted ((Allah)):
guidance;
11. But it will be avoided by those most unfortunate
6082 Thirdly, He has ordained laws and decrees, by which we can develop ones,
ourselves and fit ourselves into His whole scheme of evolution for all His
Creation. He has measured exactly the needs of all, and given us instincts and
physical and psychic predispositions which fit into His decrees. Fourthly, He gives
12. Who will enter the Great Fire,(6089)
us guidance, so that we are not the sport of mechanical laws. Our reason and our 6089 The Great Fire is the final Penalty or Disaster in the Hereafter, as contrasted
will are exercised, that we may reach the higher destiny of man. with the minor Penalties or Disasters from which all evil suffers from within in this
very life.
4. And Who bringeth out(6083) the (green and luscious)
pasture, 13. In which they will then neither die nor live.(6090)
6083 Fifthly, after maturity comes decay. But even in that decay, as when green 6090 A terrible picture of those who ruin their whole future by evil lives here
pasture turns to stubble, we subserve other ends. Insofar as we are animals, we below. They introduce a discord into Creation, while life should be one great
share these processes with other forms of material. Creation, animal, vegetable, universal concord. And their past clings to them as part of their own will. They are
and even mineral, which all have their appointed laws of growth and decay. But not even like the dry swarthy stubble mentioned in verse 5 above, which grew
man's higher destiny is referred to in subsequent verses. naturally out of the luscious pasture, for they have grown harmful, in defiance of
their own nature. "Neither die nor live"; Cf. 20:74.
5. And then doth make it (but) swarthy stubble.
14. But those will prosper(6091) who purify
6. By degrees shall We teach thee to declare(6084) (the themselves,(6092)
Message), so thou shalt not forget,(6085)
6091 Prosper; in the highest and spiritual sense; attain to Bliss or Salvation: as
6084 The soul, as it reaches the Light of Allah, makes gradual progress, like a opposed to "enter the Fire".
man going from darkness into light. So the Qur'an was revealed by stages. So all
6092 The first process in godliness is to cleanse ourselves in body, mind, and soul.
revelation from Allah comes by stages.
Then we shall be in a fit state to see and proclaim the Glory of Allah. That leads
us to our actual absorption in Praise and Prayer.
As usual, there are two parallel meanings: (1) that connected with the occasion of
direct inspiration to the Prophet; and (2) the more general Message to mankind 15. And glorify the name of their Guardian-Lord, and (lift
for all time. Everyone who understands the Message must declare it, in words, and their hearts) in prayer.
still more, in his conduct.
6085 The particular occasion was an assurance to the Prophet, that though he was 16. Day (behold), ye prefer the life of this world;
unlettered, the Message given to him would be preserved in his heart and in the
hearts of men. The more general sense is that mankind, having once seized great 17. But the Hereafter is better and more enduring.
spiritual truths, will hold fast to them, except as qualified in the following verse.
18. And this is in the Books of the earliest (Revelation),-
7. Except as Allah wills:(6086) For He knoweth what is (6093)
manifest and what is hidden.
6093 The law of righteousness and godliness is not a new law, nor are the vanity
6086 There can be no question of this having any reference to the abrogation of and short duration of this world preached here for the first time. But spiritual
any verses of the Qur'an, for this Surah is one of the earliest revealed, being truths have to be renewed and reiterated again and again.
placed about eighth according to the most accepted chronological order. While
the basic principles of Allah's Law remain the same, its form, expression, and
application have varied from time to time, e.g., from Moses to Jesus, and from
19. The Books of Abraham(6094) and Moses.(6095)
Jesus to Muhammad. It is one of the beneficent mercies of Allah that we should 6094 No Book of Abraham has come down to us. But the Old Testament
forget some things of the past, lest our minds become confused and our recognises that Abraham was a prophet (Gen. 20:7, 18:17-19). There is a book in
development is retarded. Besides, Allah knows what is manifest and what is Greek, which has been translated by Mr. G.H. Box, called the Testament of
hidden, and His Will and Plan work with supreme wisdom and goodness. Abraham (published by the Society for the Promotion of Christian Knowledge,
London , 1927). It seems to be a Greek translation of a Hebrew original. The
447
Greek Text was probably written in the second Christian century, in Egypt, but in The present Gospels do not come under the definition of the "earliest" Books.
its present form it probably goes back only to the 9th or 10th Century. It was Nor could they be called "Books of Jesus"; they were written not by him, but about
popular among the Christians. Perhaps the Jewish Midrash also refers to a him, and long after his death.
Testament of Abraham.
6095 The original Revelation of Moses, of which the Present Pentateuch is a

surviving recension. See Appendix II., p. 288-290.
88. Al Ghashiyah (The Overwhelming Event)

In the name of Allah, Most which is the Garden. The Garden is in contrast to the Fire. Its chief beauty will be
that they will hear there nothing unbecoming, or foolish, or vain. It will be a
Gracious, Most Merciful. Garden on high, in all senses-fit for the best, highest, and noblest. (R).
11. Where they shall hear no (word) of vanity:

1. Has the story reached thee of the overwhelming
(Event)?(6096)
6096 Al Ghashiyah: the thing or event that overshadows or overwhelms, that
12. Therein will be a bubbling spring:(6102)
covers over or makes people lose their senses. In 12:107, it is described as the 6102 Instead of the boiling hot spring (verse 5) there will be a bubbling spring of
"covering veil of the Wrath of Allah"; where see n . 1 7 90. The Day of Judgement sparkling water. Instead of the grovelling and grumbling in the place of Wrath,
is indicated, as the Event of overwhelming importance in which all our petty there will be Thrones of Dignity, with all the accompaniments of a brilliant
differences of this imperfect world are covered over and overwhelmed in a new Assembly.
world of perfect justice and truth.
2. Some faces, that Day,(6097) will be humiliated, 13. Therein will be Thrones (of dignity), raised on high,
6097 Cf. 75:22, 24. 14. Goblets placed (ready),
3. Labouring (hard), weary,-(6098) 15. And cushions set in rows,
6098 On the faces of the wicked will appear the hard labour and consequent
fatigue of the task they will have in battling against the fierce Fire which their own
16. And rich carpets (all) spread out.
Deeds will have kindled.
17. Do
they not look at the Camels,(6103) how they are
4. The while they enter the Blazing Fire,- made?-
6103 In case men neglect the Hereafter as of no account, they are asked to
5. The while they are given, to drink, of a boiling hot contemplate four things, which they can see in everyday life, and which are full of
spring, meaning, high design, and the goodness of Allah to man. The first mentioned is
the domesticated animal, which for Arab countries is par excellence the Camel.
6. No food will there be for them but a bitter What a wonderful structure has this Ship of the Desert? He can store water in his
stomach for days. He can live on dry and thorny desert shrubs. His limbs are
Dhari´(6099) adapted to his life. He can carry men and goods. His flesh can be eaten. Camel's
6099 The root meaning implies again the idea of humiliation. It is a plant, bitter hair can be used in weaving. And withal, he is so gentle! Who can sing his praises
and thorny, loathsome in smell and appearance, which will neither give fattening enough?
nourishment to the body nor in any way satisfy the burning pangs of hunger—a fit
plant for Hell , like Zaqqum (56:52; or 17:60, n. 2250). 18. And at the Sky,(6104) how it is raised high?-
6104 The second thing they should consider is the noble blue vault high above
7. Which will neither nourish nor satisfy hunger. them-with the sun and moon, the stars and planets, and other heavenly bodies.
This scene is full of beauty and magnificence, design and order, plainness and
8. (Other) faces that Day will be joyful, mystery. And yet we receive our light and warmth from the sun, and what would
our physical lives be without these influences that come from such enormous
9. Pleased with their Striving,-(6100) distances?
6100 Notice the parallelism in contrast, between the fate of the Wicked and that 19. And at the Mountains,(6105) how they are fixed
of the Righteous. In the one case there was humiliation in their faces; in the other,
there is joy; where there was labour and weariness in warding off the Fire, there is
firm?-
instead a healthy Striving, which is itself pleasurable—a Striving which is a pleasant 6105 From everyday utility and affection in the Camel, to the utility in grandeur in
consequence of the spiritual Endeavour in the earthly life, which may have the heavens above us, we had two instances touching our individual as well as our
brought trouble or persecution from without, but which brought inward peace and social lives. In the third instance, in the Mountains we come to the utility of
satisfaction. mankind generally in the services the Mountains perform in storing water, in
moderating climate, and in various other ways which it is the business of Physical
10. In a Garden on high,(6101) Geography to investigate and describe.
6101 The most important point is their inward state of joy and satisfaction, 20. And at the Earth,(6106) how it is spread out?
mentioned in verses 8-9. Now are mentioned the outer things of bliss, the chief of
448
6106 The fourth and last instance given is that of the Earth as a whole, the 6107 The Prophet of Allah is sent to teach and direct people on the way. He is
habitation of mankind in our present phase of life. The Earth is a globe, and yet not sent to force their will, or to punish them, except insofar as he may receive
how marvellously it seems to be spread out before us in plains, valleys, hills, authority to do so. Punishment belongs to Allah alone. And Punishment is certain
deserts, seas, etc.! Can man, seeing these things, fail to see a Plan and Purpose in in the Hereafter, when true values will be restored.
his life, or fail to turn to the great Creator before Whom he will have to give an
account after this life is done? 23. But if any turn away and reject Allah,-
21.Therefore do thou give admonition, for thou art one 24. Allah will punish him with a mighty Punishment,
to admonish.
25. For to Us will be their return;
22. Thou art not one to manage (men´s) affairs.(6107)
26. Then it will be for Us to call them to account.
89. Al Fajr (The Dawn)

In the name of Allah, Most contrast between the Here and Hereafter vanishes, and we can see heaven even
here; and lastly, when this world vanishes, the full light of Day arrives, and we see
Gracious, Most Merciful. Reality face to face.
5. Is there (not) in these(6112) an adjuration (or

1. By the break of Day;(6108) evidence) for those who understand?
6112 All these mystic Symbols draw our attention, like solemn adjurations in
6108 Four striking contrasts are mentioned, to show Allah's Power and Justice,
speech, to the profoundest mystery of our inner life, viz., how from utter depths of
and appeal to "those who understand". The first is the glory and mystery of the darkness-ignorance or even degradation-Allah's wonderful Light or Revelation can
Break of Day. It just succeeds the deepest dark of the Night, when the first rays of lead us by contrast into the most beautiful sunshine of a glorious spiritual Day. But
light break through. Few people except those actually in personal touch with the contrast suggests also the opposite process as a corollary-how resistance to
nature can feel its compelling power. In respect both of beauty and terror, of hope Allah's light would destroy us utterly, converting our greatness or glory to
and inspiration, of suddenness and continuing increase of light and joy, this "holy perdition, as happened with the peoples of Arab antiquity, 'Ad and Thamud, and
time" of night may well stand as the type of spiritual awakening from darkness to the type of the powerful but arrogant and godless monarch, the Pharaoh of Egypt.
Faith, from Death to Resurrection. Like a man with a bounded horizon, the average man does not understand these
long range mysteries of life, and we have need to pray that we may be of "those
2. By the Nights twice five;(6109) who understand".
6109 By the Ten Nights are usually understood the first ten nights of Dhu al
Hijjah, the sacred season of Pilgrimage. From the most ancient times Makkah was 6. Seest thou not how thy Lord dealt with the Ád
the centre of Arab pilgrimage. The story of Abraham is intimately connected with (people),-(6113)
it; see 2:125-127 and notes, also n. 217 to 2:197. In times of Paganism various
superstitions were introduced, which Islam swept away. Islam also purified the 6113 For 'Ad see n. 1040 to 7:65. They seem to have possessed an ancient
rites and ceremonies, giving them new meaning. The ten days specially devoted to civilisation, which succumbed when they persistently broke Allah's law.
the Hajj introduce a striking contrast in the life of Makkah and of the pilgrims.
Makkah, from being a quiet secluded city, is then thronged with thousands of 7. Of the (city of) Iram,(6114) with lofty pillars,
pilgrims from all parts of the world. They discard their ordinary dress-representing
every kind of costume-to the simple and ordinary Ihram (n.217); they refrain from 6114 Iram would seem to have been an ancient 'Ad capital, in southern Arabia . It
every kind of fighting and quarrel; they abstain from every kind of luxury and self- boasted of lofty architecture ("lofty pillars"). Some Commentators understand Iram
indulgence; they hold all life sacred, however humble, except in the way of to be the name of an eponymous hero of 'Ad, in which case the following line,
symbolical and carefully regulated sacrifice; and they spend their nights in prayer "with lofty pillars", should be construed "of lofty stature." 'Ad were a tall race.
and meditation.
8. The like of which were not produced in (all) the
3. By the even and odd (contrasted);(6110) land?(6115)
6110 The contrast between even and odd forms the subject of learned argument 6115 This tract of southern Arabia was once very prosperous (Arabia Felix) and
among those who deal with the mystic properties of numbers. In any case, even contains ruins and inscriptions. It has always been an object of great interest to the
and odd follow each other in regular succession: each is independent, and yet Arabs. In the time of Mu'awiyah some precious stones were found among the
neither is self-sufficient. In ultimate analysis every even number is a pair of odd ruins in this locality. Quite recently, a bronze lion's head and a bronze piece of
ones. And all things go in pairs: see 36:36, and n. 3981. In the animal world pairs gutter with a Sabaean inscription, found in Najran, have been described in the
are but two individuals, and yet each is a complement of the other. Both abstract British Museum Quarterly, vol. XI, No. 4, Sept. 1937.
and concrete things are often understood in contrast with their opposites. Why
should we not, in spiritual matters, understand this life better with reference to the 9. And with the Thamud(6116) (people), who cut out
Hereafter, and why should we disbelieve in the Hereafter simply because we
cannot conceive of anything different from our present life? (huge) rocks in the valley?-
6116 For Thamud see n. 1043 to 6:73. Their civilisation shows traces of Egyptian,
4. And by the Night(6111) when it passeth away;- Syrian, and (later) Greek and Roman influences. They built fine temples, tombs,
and buildings cut out of the solid rock. The cult of the goddess Lat flourished
6111 That is, the last part of the night, just before full daylight. Note the gradations among them.
in spiritual awakening, and their symbols: first, the turn of the night, when just the
first rays of daylight break through; secondly, the social and institutional rites of
religion, like those during the ten nights of Pilgrimage; thirdly, when the usual
10. And with Pharaoh, Lord of Stakes?(6117)
449
6117 For "Lord of Stakes", see 38:12, n. 4160. For Pharaoh's arrogance and his
fall, see 20:43, 78-79. The three examples given, 'Ad, Thamud, and Pharaoh,
20. And ye love wealth with inordinate love!
show that neither nations nor individuals, however mighty, prosperous, or firmly
established they may be, can live if they transgress the Law of Allah. The Law of 21. Nay! When the earth is pounded to powder,(6124)
Allah, which is also the law of the higher nature which He has bestowed on us,
made them in the first place great and glorious: when they fell from it and "heaped 6124 Our attention is now called to the Day of Reckoning. Whether we failed to
mischief on mischief, they were swept away. respect the rights of the helpless here or actually suppressed those rights in our
mad love for the good things of this life, we shall have to answer in the realm of
Reality. This solid earth, which we imagine to be so real, will crumble to powder
11. (All) these transgressed beyond bounds in the lands, like dust before the real Presence, manifested in glory (Cf. 69:14).
12. And heaped therein mischief (on mischief). 22. And thy Lord cometh, and His angels, rank upon rank,
13.Therefore did thy Lord pour on them a scourge of 23.And Hell, that Day,(6125) is brought (face to face),-
diverse chastisements: on that Day will man remember, but how will that
remembrance profit him?
14. For thy Lord is (as a Guardian) on a
watchtower.(6118) 6125 The Retribution will at last come, and we shall realise it in our inmost being,
all the illusions of this fleeting world having been swept away. Then we shall
6118 Even though Allah's punishment is delayed, it is not to be supposed that He remember, and wish, too late, that we had repented. Why not repent now? Why
does not see all things-Allah's providence is ever vigilant: His punishment of not bring forth the fruits of repentance now, as a preparation for the Hereafter?
evildoers is a form of justice to the weak and the righteous whom they oppress. It
is part of the signification of His title as Rabb (Cherisher). (R). 24.He will say: "Ah! Would that I had sent forth (good
deeds) for (this) my (Future) Life!"
15.Now, as for man,(6119) when his Lord trieth him,
giving him honour and gifts, then saith he, (puffed 25. For,that Day, His Chastisement will be such as none
up), "My Lord hath honoured me." (else) can inflict,(6126)
6119 Contrast with Allah's justice and watchful care, man's selfishness and 6126 "Chastisement" in this verse and the "binding in bonds" in the next verse are
pettiness. Allah tries us both by prosperity and adversity: in the one we should two distinct phases of the Penalty. "Chastisement" involves pain and agony, such as
show humility and kindness; and in the other patience and faith. On the contrary, cannot be imagined anywhere else, or from any other source, for it touches our
we get puffed up in prosperity and depressed in adversity, putting false values on inmost soul and cannot be compared with anything our bodies may suffer or
this world's goods. others may inflict. "Bonds" imply confinement, want of freedom, the closing of a
door which was once open but which we deliberately passed by. We see that
16. But when He trieth him, restricting his others accepted in faith and entered that door. This shutting out of what might
subsistence(6120) for him, then saith he (in despair), have been is worse than any other bonds or confinement we can imagine, and may
be worse than actual chastisement.
"My Lord hath humiliated me!"
6120 Subsistence, in both the literal and the figurative sense. Allah provides for 26. And His bonds will be such as none (other) can bind.
all, but people complain if the provision is measured and restricted to their needs,
circumstances, and antecedents, and does not come up to their desires or
expectations, or is different from that given to people in quite different
27. (To the righteous soul will be said:) "O (thou)
circumstances. soul,(6127) in (complete) rest and satisfaction!
6127 The righteous enter into their inheritance and receive their welcome with a
17.
17. Nay, nay! But ye(6121) honour not the orphans! title that suggests freedom from all pain, sorrow, doubt, struggle, disappointment,
passion, and even further desire: at rest, in peace; in a state of complete
6121 Even at our own valuation, if we are favoured with superfluities, do we think satisfaction.
of the fatherless children, or the struggling poor? On the contrary, too many men
are but ready to embezzle the helpless orphan's inheritance, and to waste their In Muslim theology, this stage of the soul is the final stage of bliss. The
own substance in worthless riot instead of supplying the people's real needs. unregenerate human soul, that seeks its satisfaction in the lower earthly desires, is
the Ammarah (12:53). The self-reproaching soul that feels conscious of sin and
18.Nor do ye encourage one another(6122) to feed the resists it is the Lawwamah (75:2, and n. 5810).
poor!-
28. "Come back thou to thy Lord,-(6128) well pleased
6122 Kindness and generosity set up standards which even worldly men feel (thyself), and well-pleasing unto Him!
bound to follow out of social considerations even if they are not moved by higher
motives. But the wicked find plausible excuses for their own hardheartedness, and 6128 Note that Evil finds itself isolated, and cries out in lonely agony (verse 24),
by their evil example choke up the springs of charity and kindness in others (Cf. while Good receives a warm welcome from the Lord of Goodness Himself-also
69:34 and n. 6282). that it is the soul which enters heaven, and not the gross body which perishes .
19. And ye devour inheritance -(6123) all with greed, 29. "Enter thou, then, among My devotees!
6123 Inheritance is abused in two ways. (1) Guardians and trustees for the
inheritance of minors or women or persons unable to look after their own 30. "Yea, enter thou My Heaven!(6129)
interests should fulfil their trusts with even more care than they devote to their
6129 . The climax of the whole is: "Enter My Heaven!" Men may have imagined
own interests. Instead of that they selfishly "devour" the property. (2) Persons who
all kinds of heaven before, and many types and symbols are used in the sacred
inherit property in their own rights should remember that in that case, too, it is a
Word itself. But nothing can express the reality itself better than "My Heaven"-
sacred trust. They must use it for the purposes, objects, and duties which they also
Allah's own Heaven! May we reach it through Allah's grace! (R).
inherit. It gives them no licence to live in idleness or waste their days in riotous
show.
450
90. Al Balad (The City)

In the name of Allah, Most tasting in both senses. Along with the lips, it also enables us to speak, to ask for
information and seek guidance, and to celebrate the praises of Allah.
10. And shown him the two highways?(6138)
6138 The two highways of life are: (1) the steep and difficult path of virtue, which
1. I do call to witness(6130) this City;- is further described in the verses following, and (2) the easy path of vice and the
rejection of Allah, referred to in verses 19-20 below. Allah has given us not only
6130 The appeal to the mystic ties between the Prophet and his parent city of the faculties implied in the eyes, the tongue, and the lips, but also given us the
Makkah has been explained in the Introduction to this Surah. It is a symbol of judgement by which we can choose our way; and He has sent us Teachers and
man's own history. Man is born for toil and struggle, and this is the substantive Guides, with Revelation, to show us the right and difficult way.
proposition in verse 4 below, which this appeal leads up to.
11. But he hath made no haste on the path that is
2. And thou art a freeman(6131) of this City;- steep.(6139)
6131 Hillun: an inhabitant, a man with lawful rights, a man freed from such 6139 In spite of the faculties with which Allah has endowed man and the guidance
obligations as would attach to a stranger to the city, a freeman in a wider sense which He has given him, man has been remiss. By no means has he been eager to
than the technical sense to which the word is restricted in modern usage. The follow the steep and difficult path which is for his own spiritual good. Cf. Matt.
Prophet should have been honoured in his native city. He was actually being 7:14: "Strait is the gate, and narrow is the way, which leadeth unto life, and few
persecuted. He should have been loved, as a parent loves a child. Actually his life there be that find it" (see also 1:6 and n. 22).
was being sought, and those who believed in him were under a ban. But time was
to show that he was to come triumphant to his native city after having made
Madihah sacred by his life and work. 12. And what will explain to thee the path that is steep?-
3. And (the mystic ties of) Parent and Child;-(6132) 13. (It is:) freeing the bondman;(6140)
6132 A parent loves a child ordinarily: the father is proud and the mother, in spite 6140 The difficult path of virtue is defined as the path of charity or unselfish love,
of her birth pains, experiences supreme joy when the child is born. But in and three specific instances are given for our understanding: viz. (1) freeing the
abnormal circumstances there may be misunderstandings, even hatred between bondman, (2) feeding the orphan, and (3) feeding the indigent down in the dust.
parent and child. So Makkah cast out her most glorious son, but it was only for a As regards the bondman, we are to understand not only a reference to legal
time. Makkah was sound at heart; only her power had been usurped by an slavery, but many other kinds of slavery which flourish especially in advanced
ignorant autocracy which passed away, and Makkah was to receive back her glory societies. There is political slavery, industrial slavery, and social slavery. There is
at the hands of the son whom she had rejected but whom she welcomed back the slavery of conventions, of ignorance, and of superstition. There is slavery to
later. And Makkah retains for all time her sacred character as the centre of Islam. wealth or passions or power. The good man tries to liberate men and women
from all kinds of slavery, often at great danger to himself. But he begins by first
liberating himself. (R).
4. Verily We have created man into toil and
struggle.(6133) 14. Or the giving of food in a day of privation(6141)
6133 Cf. "Man is born unto troubles as the sparks fly upward" (Job, 5:7); "For all
his days are sorrows, and his travail grief (Ecclesiastes, 2:23). Man's life is full of 6141
6141 Feed those who need it, both literally and figuratively; but do so especially
sorrow and vexation; but our text has a different shade of meaning: man is born to when there is privation or famine, literal or figurative, i.e., when or where the
strive and struggle; and if he suffers from hardships, he must exercise patience, for sources of sustenance, physical, moral, or spiritual,
Allah will make his way smooth for him (65:7; 94:5-6). On the other hand no man
should boast of worldly goods or worldly prosperity (see verses 5-7 below). 15. To the orphan with claims of relationship,(6142)
6142 All orphans should be fed and helped. But ordinary orphans will come
5. Thinketh he, that none hath power over him?(6134) under the indigent in verse 16 below. The orphans related to us have a special
6134 See the end of last note. If a man has wealth, influence, or power, he should claim on us. They should be near and dear to us, and if charity begins at home,
they have the first claim on us.
not behave as if it is to last forever, or as if he has no responsibility for his acts and
can do what he likes. All his gifts and advantages are given to him for trial. Allah,
Who bestowed them on him, can take them away, and will do so if man fails in his 16. Or to the indigent (down) in the dust.(6143)
trial.
6143 Persons down in the dust can only be helped from motives of pure charity,
because nothing can be expected of them-neither praise nor advertisement nor
6. He may say (boastfully); Wealth have I squandered in any other advantage to the helper. Such help is help indeed. But there may be
abundance!(6135) various degrees, and the help will be suited to the needs.
6135 The man who feels no responsibility and thinks that he can do what he likes
in life forgets his responsibility to Allah. He boasts of his wealth and scatters it 17.Then will he be(6144) of those who believe, and
about, thinking that he can thus purchase the support of the world. For a time he enjoin patience, (constancy, and self-restraint), and
may. But a rude awakening must come soon, for he bases his hopes on enjoin deeds of kindness and compassion.
unsubstantial things. Or if he spends his substance on self-indulgence, he is
weakening himself and putting himself into snares that must destroy him. 6144 Such practical charity and love will be the acid test of Faith and the teaching
of all virtues. The virtues are summed up under the names of Patience (the Arabic
7. Thinketh he that none beholdeth him?(6136) word includes constancy and self-restraint) and compassionate kindness. Not only
will they be the test by which the sincerity of their Faith will be judged: they will be
6136 Allah watches him, and sees all his acts and motives, and all the secret the fruit which their Faith will constantly produce.
springs of his follies. But lest he should think the higher spiritual forces too
remote for him, let him look within himself and use the faculties which Allah has 18. Such are the Companions of the Right Hand.(6145)
given him. See the next verses following.
6145 Cf. 56:27-40, also n. 5223. They will be those who achieve salvation.
8. Have We not made for him a pair of eyes?-
19. But those who reject Our Signs, they are the
9. And a tongue,(6137) and a pair of lips?- (unhappy) Companions of the Left Hand.(6146)
6137 The eyes give us the faculty of seeing, and may be taken in both the literal 6146 Cf. 56:41-56, also n. 5223. They will be the unfortunate ones enveloped in
and the metaphorical sense. In the same way the tongue gives us the faculty of the Fire of lasting Penalty, heaped over them and all round them.
451
20. On them will be Fire vaulted over (all round).
91. Al Shams (The Sun)

In the name of Allah, Most evidences mentioned in verses 1-6 above, this internal evidence of Allah's
goodness is mentioned as the greatest of all. By these various tokens man should
Gracious, Most Merciful. learn that his success, his prosperity, his salvation depends on himself-on his
keeping his soul pure as Allah made it; and his failure, his decline, his perdition
depends on his soiling his soul by choosing evil.
1. By the Sun(6147) and his (glorious) splendour; 8. And its enlightenment as to its wrong and its right;-
6147 Six types are taken in three pairs, from Allah's mighty works in nature, as
tokens or evidence of Allah's providence and the contrasts in His sublime 9. Truly he succeeds that purifies it,
creation, which yet conduce to cosmic harmony (verses 1-6). Then (verses 7-8) the
soul of man, with internal order and proportion in its capacities and faculties, as 10. And he fails that corrupts it!(6153)
made by Allah, is appealed to as having been endowed with the power of
discriminating between right and wrong. Then the conclusion is stated in verses 9- 6153 This is the core of the Surah, and it is illustrated by a reference to the story
10, that man's success or failure, prosperity or bankruptcy, would depend upon of Thamud in the following verses.
his keeping that soul pure or his corrupting it.
11. The Thamud (people) rejected (their prophet)
2. By the Moon(6148) as she follows him; through their inordinate wrongdoing,(6154)
6148 The first pair is the glorious sun, the source of our light and physical life, and 6154 The allusion to the story of Thamud will be understood by a reference to
the moon which follows or acts as second to the sun for illuminating our world. 7:73-79; see specially n. 1044. Their prophet was Salih but he had to deal with an
The moon, when she is in the sky with the sun, is pale and inconspicuous; in the arrogant people, who oppressed the poor and denied them their rights of watering
sun's absence she shines with reflected light and may metaphorically be called the and pasture for their cattle.
sun's vicegerent. So with Revelation and the great Prophets who brought it; and
the minor Teachers who derive their light reflected, or perhaps doubly reflected, 12. Behold, the most wicked man among them was
from the original source.
deputed (for impiety).(6155)
3. By the Day as it(6149) shows up (the Sun´s) glory; 6155 The prophet Salih made a certain she-camel a Sign or Symbol, a test case,
"This she-camel of Allah is a Sign unto you; so leave her to graze in Allah's earth
6149 The next contrasted pair consists, not of luminaries, but conditions, or and let her come to no harm, or ye shall be seized with a grievous punishment"
periods of time, Day and Night. The Day reveals the sun's glory and the Night (7:73). but they plotted to kill her and sent the most wicked man among them to
conceals it from our sight. So there may be contrasts in our subjective reception of dare and do that deed of impiety. It was probably when she came to drink at the
divine light, but it is there, working all the time, and must reappear in its own good stream that she was hamstrung and killed. See 26:155, and 54:27.
time.
4. By the Night as it conceals it; 13. But the Messenger of Allah(6156) said to them: "It is
a She-camel of Allah. And (bar her not from) having
5. By the Firmament(6150) and its (wonderful) her drink!"
structure;(6151) 6156 That is, Salih see last note.
6150 The next contrasted pair is the wonderful firmament on high, and the earth
below our feet, stretching away to our wide horizons. The sky gives us rain, and
14. Then they rejected him (as a false prophet), and they
the earth gives us food. Yet both work together: for the rain is moisture sucked up hamstrung her.(6157) So their Lord, on account of
from the earth, and the food cannot grow without the heat and warmth of the sun. their crime, obliterated their traces and made them
There are many other contrasts under this head; yet they all point to unity. equal (in destruction, high and low)!
6151 The ma masdariyah in Arabic, in this and the subsequent clauses, is best 6157 The man who was deputed to do the impious deed of hamstringing the she-
translated in English by nouns. Thus what would literally be "and the (wonderful) camel had, of course, the sympathy and cooperation of the whole people. Only he
making or construction of it" or "the fact of its (wonderful) construction" is, was more daring than the rest.
idiomatically, "its (wonderful) structure." "The (wide) spreading out" of the earth is
rendered "its (wide) expanse," and so on.
15. And for Him(6158) is no fear of its consequences.
6. By the Earth and its (wide) expanse: 6158 This verse has been variously construed. I follow the general opinion in
referring the pronoun "Him" to "their Lord" in the last verse and the pronoun "its"
7. By the Soul, and the proportion and order given to to the Punishment that was meted out to all, high and low, equally. In that case the
meaning would be: God decreed the total destruction of Thamud; in the case of
it;(6152) creatures any such destruction might cause a loss to them, and they might fear the
6152 Allah makes the soul, and gives it order, proportion, and relative perfection, consequences of such loss or destruction, but Allah has created and can create at
in order to adapt it for the particular circumstances in which it has to live its life. will, and there can be no question of any such apprehension in His case. An
Cf. 32:9. See also n. 120 to 2:117. He breathes into it an understanding of what is alternative view is that "him" refers to the prophet Salih, mentioned in verse 13.
sin, impiety, wrongdoing and what is piety and right conduct, in the special Then the interpretation would be: Salih had no fear of the consequences for
circumstances in which it may be placed. This is the most precious gift of all to himself; he had warned the wicked according to his commission; he was saved by
man, the faculty of distinguishing between right and wrong. After the six external Allah's mercy as a just and righteous man, and he left them with regrets (7:79). Yet
452
another alternative refers "him" to the wicked man (mentioned in verse 12) who hamstrung the she-camel: he feared not the consequences of his deed.
92. Al Layl (The Night)

In the name of Allah, Most 6165 The evil are distinguished here by three signs: (1) selfish greed and denial of
other people's rights; (2) arrogance and self-sufficiency (96:6-7); and (3) knowingly
Gracious, Most Merciful. dishonouring Truth out of spite, or seeing ugliness where there is beauty. Such
men's downward progress gathers momentum as they go, and their end can be
nothing but Misery. Where will be their boasted wealth and possessions, or their
self-confidence?
1. By the Night as it conceals (the light);(6159)
6159 The evidence of three things is invoked, viz. Night, Day, and the mystery of
10.We will indeed make smooth for him the path to
Sex, and the conclusion is stated in verse 4, that men's aims are diverse. But Misery;
similarly there are contrasts in nature. What contrast can be greater than between
Night and Day? When the Night spreads her veil, the sun's light is hidden, but not 11. Nor will his wealth profit him when he falls headlong
lost. The sun is in its place all the time, and will come forth in all its glory again in (into the Pit).(6166)
its own good time. Cf. 91:3, 4, and n. 6149. Man pursuing diverse aims may find,
owing to his own position, Allah's light obscured from him for a time, but he must 6166 Wealth amassed in this world will be of no use at the Day of Final
strive hard to put himself in a position to reach it in all its glory. Judgement, nor will any material advantages of this life bring profit by themselves
in the spiritual world. What will count will be a life of truth and righteousness, and
2. By the Day as it appears in glory; of goodness to all the creatures of Allah.
3. By (the mystery of)(6160) the creation of male and 12. Verily We take(6167) upon Ourselves to guide,
female;-(6161) 6167 Allah in His infinite mercy has provided full guidance to His creatures. All
through His creation there are sign posts indicating the right way. To man He has
6160 Ma al masdariyah as in 91:5-7; see there n. 6151. given the five senses of perception, with mental and spiritual faculties for co-
6161 The mystery of the sexes runs through all life. There is attraction between ordinating his physical perceptions and leading him higher and higher in thought
opposites; each performs its own functions, having special characters, primary and and feeling. He has besides sent inspired men for further teaching and guidance.
secondary, within limited spheres, and yet both have common characteristics in
many other spheres. Each is indispensable to the other. Love in its noblest sense 13. And verily unto Us (belong) the End and the
is the type of heavenly love and the highest good; in its debasement it leads to the Beginning.(6168)
lowest sins and the worst crimes. Here, then, striving is necessary for the highest
good. 6168 In the End man will return to Allah, and even from the beginning of man's
life Allah's mercies and loving care surround him. In the probationary period of
4. Verily, (the ends) ye strive for are diverse.(6162) man's life, he has a measure of free will, and he is expected to use it in such a way
as to bring his whole being into harmony with the universal Will and Law. For he
6162 There are wide contrasts in the nature and aims of men. These may be will have to answer for the right use of his talents and opportunities. If man's will
broadly divided into two classes, good and evil. As night replaces day on account has any meaning, he has the choice of accepting Allah's guidance or rejecting it,
of certain relative positions, but does not annihilate it, so evil may for a time and in the latter case he must take the consequences. Hence the warning of the
obscure good but cannot blot it out. Again, night in certain circumstances (e.g. for future "Fire" in the next verse.
rest) is a blessing; do certain things, which seek the highest truth from the light of
Allah. Considering these contrasts, do not be surprised or depressed. Men's 14. Therefore do I warn you of a Fire blazing fiercely;
immediate aims may be different. The duty of all is to seek the one true Light.
15. None shall reach it(6169) but those most unfortunate
5. So he who gives (in charity) and fears ((Allah)), ones
6. And (in all sincerity) testifies to the Best,-(6163) 6169 The Fire of Punishment will not reach any except those who have
deliberately sinned against their conscience and rejected Allah's Truth. The term
6163 The good are distinguished here by three signs: (1) large-hearted sacrifices used for them is "Ashqa" (superlative degree). Cf. 87:11. The corresponding idea
for Allah and men: (2) fear of Allah, which shows itself in righteous conduct, for in Christian theology is expressed in the following sentence. "All manner of sin
Taqwa (see n. 26 to 2:2) includes just action as well as a mental state: and (3) truth and blasphemy shall be forgiven unto men: but the blasphemy against the Holy
and sincerity in recognising and supporting all that is morally beautiful, for Husn is Ghost shall not be forgiven unto men" (Matt, xii. 31). (R).
the good as well as the beautiful.
16. Who give the lie to Truth and turn their backs.
7. We will indeed make smooth for him the path to
Bliss.(6164) 17. But those most devoted to Allah shall be(6170)
6164 So far from there being any hardship in a good life, the righteous will enjoy removed far from it,-
their life more and more, and Allah will make their path smoother and smoother
6170 "Those most devoted to Allah": the Atqa, the God-fearing men who live lives
until they reach eventual Bliss.
of purity, and seek only for the "Face of their Lord Most High". See the verses
following.
8. But he who is a greedy miser and thinks himself self-
sufficient, 18.Those who spend their wealth(6171) for increase in
self-purification,(6172)
9. And gives the lie to the Best,-(6165)
453
6171 The spending may be for charity, or for good works, such as advancing the own good deed: the sole motive in his mind is that he desires the Countenance or
cause of knowledge or science, or supporting ideals, etc. "Wealth" must be Good Pleasure of Allah Most High. This "Countenance" or "Face" (Arabic, Wajh)
understood not only for money or material goods, but also for any advantage or implies good pleasure or approval; but it implies something more. It also means
opportunity which a man happens to enjoy, and which he can place at the service the Cause-either the "final cause" or the "efficient cause" of Aristotelian philosophy.
of others. For the Atqa would refer everything, backwards in origin and forwards in destiny,
to Allah. Allah is the source of their goodness, as well as its goal or purpose.
6172 The Arabic root word zaka implies both increase and purification, and both
meanings may be understood to be implied here. Wealth (understood both
literally and metaphorically) is not for selfish enjoyment or idle show. It is held on
20. But only the desire to seek for the Countenance of
trust. It may be a trial in itself, from which a man who emerges successfully is a their Lord Most High;(6174)
man all the purer in his life; and even if he was a good man before, his proper use
of his wealth increases his position and dignity in the moral and spiritual world. 6174 The definition of Righteousness, Charity, or Self-sacrifice, becomes thus
highly spiritualised. The Atqa are so completely identified with Allah's Will that
everything else is blotted out to tern. What would seem to be sacrifice from other
19.And have in their minds no favour from anyone for points of view, becomes their own highest pleasure and satisfaction. Every virtuous
which a reward is expected in return,(6173) man will have his own bliss, for there are degrees in virtue and bliss. This supreme
bliss is the portion-not the prize-of supreme virtue. (R).
6173 The good man does not give in charity or do his good deeds with the motive
that he is returning someone else's favour and compensating and rewarding
someone for some service done to him or expecting some reward in return for his
21. And soon will they attain (complete) satisfaction.
93. Al Duha (The Glorious Morning Light)

In the name of Allah, Most sincere devotion to Allah, whatever be its results in this world, can be anything but
pleasing to Allah.
4. And verily the Hereafter will be better for thee than
the present.(6179)
1. By the Glorious Morning Light,(6175) 6179 To the truly devout man, each succeeding moment is better than the one
preceding it. In this sense the "hereafter" refers not only to the Future Life after
6175 The full morning light of the sun, when its splendour shines forth in contrast death, but also to "the soul of goodness in things" in this very life. For even though
with the night which has passed. Cf. 91:1. The growing hours of morning light, some outward trappings of this shadow world may be wanting, his soul is filled
from sunrise to noon, are the true type of the growth of spiritual life and work,
with more and more satisfaction as he goes on.
while the stillness of the night is, to those who know, only a preparation for it. We
are not to imagine that the stillness or quiescence of the night is wasted, or means
stagnation in our spiritual life. The stillness may seem lonely, but we are not alone, 5. And soon will thy Guardian-Lord give thee (that
nor forsaken by Allah. Nor is such preparation, without immediate visible results, wherewith) thou shalt be well-pleased.(6180)
a sign of Allah's displeasure.
6180 Allah's good pleasure is sure when we serve Him. But we are assured that
even our feelings of doubt and suffering will vanish, and we shall have a sense of
2. And by the Night(6176) when it is still,- complete satisfaction, contentment, and active pleasure when our will is identified
6176 Cf. 92:1-2. There Night is mentioned first, and Day second, to enforce the with the Will of Allah.
lesson of contrasts: the veil of the night naturally comes first before the splendour
of daylight is revealed. Here the argument is different: the growing hours of 6. Did He not find thee(6181) an orphan and give thee
morning light are the main thing and are mentioned first; while the hours of shelter (and care)?(6182)
preparation and quiescence, which are subordinate, come second.
6181 Judge the future from the past. Allah has been good to you in your past
3. Thy Guardian-Lord hath not forsaken thee,(6177) nor experience: trust His goodness in the future also. Again, there is a particular and a
general meaning. Three facts are taken from the Prophet's outer life by way of
is He displeased.(6178) illustration. Metaphorically they also apply to us. And further, the outer facts are
6177 As usual, there is the particular assurance to the Prophet, and the general themselves types for the spiritual life. See notes below.
assurance to mankind: see the Introduction to this Surah. The early years of the 6182 (1) There is the case of the orphan, literally and figuratively. Our Prophet
Prophet's ministry might well have seemed blank. After inspiration there were was himself an orphan. His father 'Abd Allah died young before the child was
days and periods of waiting. A sense of loneliness might well have weighed on his born, leaving no property. The Prophet's mother Aminah was in ailing health, and
mind. His own tribe of Quraysh jeered at him, taunted and threatened him, and he was chiefly brought up by his nurse Halimah. His mother herself died when he
slandered and persecuted him as well as those who believed in him. But his faith was only six years old. His aged grandfather 'Abd al Muttalib treated him as his
was never shaken, not even to the extent of that cry of agony of Jesus: "My God! own son, but died two years later. Thereafter his uncle Abu Talib treated him as
why hast Thou forsaken me?": (Mark, 16:34). Much less did it enter the Prophet's his own son. He was thus an orphan in more senses than one, and yet the love he
mind to think that Allah was angry with him, as the taunts of his enemies received from each one pf these persons was greater than ordinary parental love.
suggested. Each one of us is an orphan in some sense or another, and yet someone's love
6178 See last note. The more general meaning is similar. To the man who and shelter come to us by the grace of Allah. In the spiritual world there is no
prepares for spiritual work and spiritual growth the chief thing is typified by the father or mother: our very first sustenance and shelter must come from the grace
growing hours of the morning. He should not be discouraged, nor overcome with of Allah.
a sense of loneliness in his early struggles or difficulties. The end will crown his
work. Allah's care is always around him. If unsympathetic or hostile critics laugh at 7. And He found thee wandering, and He gave thee
him or taunt him with being "mad" or "old-fashioned" or "ploughing his lonely guidance.(6183)
furrow", his steady faith will uphold him. He will never believe that his earnest and
454
6183 (2) The Prophet was born in the midst of the idolatry and polytheism of them as subordinate creatures to be repressed and kept in their place. Such an
Makkah, in a family which was the custodian of this false worship. He wandered attitude is common in all ages. Helpless creatures ought, on the contrary, to be
in quest of Unity and found it by the guidance of Allah. There is no implication treated as sacred trusts, whether they are orphans, or dependants, or creatures of
whatever of sin or error on his part. But we may err and find ourselves wandering any kind unable to assert themselves, either through age, sex, social rank, artificial
in mazes of error, in thought, motive, or understanding: we must pray for Allah's conditions, or any cause whatever.
grace ever to give us guidance.
The Arabic root dalla has various shades of meaning. In 1:7, I have translated it by
10. Nor repulse the petitioner (Unheard);(6186)
the verb "stray". In 53:2 the Prophet is defended from the charge of being "astray" 6186 Then there are the people who come with petitions-who have to ask for
or straying in mind. In 12:8 and 12:95 Jacob's sons use the word for their aged something. They may be genuine beggars asking for financial help, or ignorant
father, to suggest that he was senile and wandering in mind. In 32:10 it is used of people asking for knowledge, or timid people asking for some lead or
the dead, and I have translated it "hidden and lost" (in the earth). encouragement. The common attitude is to scorn them or repulse them. The
scorn may be shown even when alms or assistance is given to them. Such an
8. And He found thee in need, and made thee attitude is wrong. Charity is of no moral value without sympathy and love. Nor is it
independent.(6184) charity to give to idle sturdy professional beggars, for show or to get rid of them.
They are mere parasites on society. Every petition should be examined and
6184 (3) The Prophet inherited no wealth and was poor. The true, pure, and judged on its merits.
sincere love of Khadijah not only raised him above want, but made him
independent of worldly needs in his later life, enabling him to devote his whole 11. But the bounty of the Lord - rehearse and
time to the service of Allah. So do we all find ourselves in some want or another,
which, if we work wholeheartedly and sincerely is supplied to us by the grace of proclaim!(6187)
Allah. When we have found the Way, it is a laborious task to climb up in our 6187 Besides the petitioners, who ask for help, there is the case of those who do
poverty of spiritual equipment: Allah will give us spiritual riches in love and not ask but are nevertheless poor-poor but contented in worldly goods, or poor in
knowledge. knowledge or resources and not even knowing that they are poor. If you are
bountifully endowed by Allah, your duty is to make that Bounty spread far and
9. Therefore, treat not(6185) the orphan with harshness, wide. Proclaim it and share it, as the Prophet always did. Spiritually we all belong
to one of these three classes in one sense or another-orphans, petitioners, and
6185 Verses 9-11 carry, to a step further, the triple argument of verses 6-8, as victims of poverty. We all receive Allah's grace and guidance in some degree or
explained in the preceding notes. The Prophet treated all orphans with tender other. We all owe it as a duty to our fellow-men to be kind and helpful to those
affection and respect, setting an example to his contemporaries, who frequently less endowed in any respect than ourselves.
took advantage of the helpless position of orphans, and in any case looked upon
94. Al Sharh or Al Inshirah (The Expansion of the Breast)

In the name of Allah, Most meaning than that used for various prophets in 37:119 etc.: "We left this blessing
for them among generations to come in later times".
5. So, verily, with every difficulty, there is relief:(6191)
6191 This verse is repeated for extra emphasis. Whatever difficulties or troubles
1. Have We not expanded thee thy breast?-(6188) are encountered by men, Allah always provides a solution, a way out, a relief, a
way to lead to ease and happiness, if we only follow His Path and show our Faith
6188 Cf. the prayer of Moses in 20:25. The breast is symbolically the seat of by patience and well-doing . The solution or relief does not merely come after the
knowledge and the highest feelings of love and affection , the treasure house in Difficulty: it is provided with it I understand the definite article in al 'usr in a
which are stored thejewels of that quality of human character which approaches generic sense, and translate: "every difficulty", In 92:7, I have translated Yusr a s ,
nearest to the divine. The Prophet's human nature had been purified, expanded, Bliss, and in 92:10 'Usr as Misery.
and elevated, so that he became a Mercy to all Creation. Such a nature could
afford to ignore the lower motives of ordinary humanity which caused shameful
attacks to be made on him. Its strength and courage could also bear the burden of
6. Verily, with every difficulty there is relief.
the galling work which it had to do in denouncing sin, subduing it, and protecting
Allah's creatures from its oppression. 7. Therefore, when thou art free (from thine immediate
task), still labour hard,(6192)
2. And removed from thee thy burden(6189) 6192 When thou art free: or when thou art relieved. The words understood may
6189 See last note. It is indeed a grievous and galling burden for a man to fight be: from thy immediate task, that of preaching to men, denouncing sin, and
single-handed against sin. But Allah sends His grace and aid, and that burden is encouraging righteousness; or, from the difficulties that confronted thee. When
removed, or converted into joy and triumph in the service of the One True God. that happens, that does not finish the labours of the man of Allah. It is only one
step to them. He has constantly and insistently to go on. When there is rest from
the task of instructing the world, the contact with the spiritual kingdom continues,
3. The which did gall thy back?- and indeed it becomes more intimate and concentrated.
4. And raised high the esteem (in which) thou (art 8. And to thy Lord turn (all) thy attention.(6193)
held)?(6190)
6193 The kingdom of Allah is everything. Other things are incidental, and really
6190 The Prophet's virtues, the magnanimity of his character, and his love for do not matter. Worldly greatness or success may be a means to an end, but it may
mankind were fully recognised even in his lifetime, and his name stands highest also be a hindrance to true spiritual greatness. Allah is the goal of the righteous
among the heroic leaders of mankind. The phrase used is more comprehensive in man's whole attention and desire.
455
95. Al Tin (The Fig)

In the name of Allah, Most As Muslims we are not in a position to affirm whether Budha was a prophet or
not. Although the Qur'an states that Allah sent Prophets to every people (35:24), it
Gracious, Most Merciful. does not mention the names of all of them. In fact it mentions by name relatively
few of the Prophets of the Semitic tradition, or only such as with whom its first
audience, the Arabs were generally familiar. As to its present form, we find the
doctrines of Buddhism clearly at variance with monotheism and cardinal
1. By the Fig(6194) and the Olive,(6195) Principles of the True Religion as explained in the Qur'an. This may have been
the result of distortion or loss by the followers of its original teachings.
6194 The substantive proposition is in verse 4-8, and it is clinched by an appeal to
four sacred symbols. viz., the Fig, the Olive, Mount Sinai, and the sacred City of As a general rule, we cannot describe anyone as a Prophet or Messenger of Allah
Makkah . About the precise interpretation of the first two symbols, and especially unless explicitly mentioned in the Qur'an, or Hadith. The Message as brought by
of the symbol of the Fig, there is much difference of opinion. If we take the Fig Prophet Muhammad preserves in itself all that was essential in the earlier
literally to refer to the fruit or the tree, it can stand as a symbol of man's destiny in revelations or scriptures: it abrogates all the previous messages sent through earlier
many ways. Under cultivation it can be one of the finest, most delicious, and most Prophets (3:85). (R).
wholesome fruits in existence: in its wild state, it is nothing but tiny seeds, and is
insipid, and often full of worms and maggots. So man at his best has a noble 4. We have indeed created man in the best of
destiny: at his worst, he is "the lowest of the low". Christ is said to have cursed a fig
moulds,(6199)
tree for having only leaves, and not producing fruit (Matt. 21:18-29), enforcing the
same lesson. There is also a parable of the fig tree in Matt. 24:32-35. See also the 6199 Taqwim: mould, symmetry, form, nature, constitution. There is no fault in
parable of the good and evil figs in Jeremiah, 24:1-10. But see n. 6198 below. Allah's creation. To man Allah gave the purest and best nature, and man's duty is
to preserve the pattern on which Allah has made him: 30:30. But by making him
6195 For the sacred symbolism of the Olive, see n. 2880 to 23:20, and notes
His vicegerent, Allah exalted him in posse even higher than the angels, for the
3000-3002 to 24:35, where the parable of Allah's Light includes a reference to the
angels had to make obeisance to him (2:30-34, and n. 48). But man's position as
Olive. But it is possible that the Olive here refers to the Mount of Olives, just
vicegerent also gives him will and discretion, and if he uses them wrongly he falls
outside the walls of the City of Jerusalem (see n. 5038 to 52:2), for this is the scene
even lower than the beasts. See next note.
in the Gospel story (Matt. 24:3-4) of Christ's description of the Judgement to
come.
5. Then do We abase him (to be) the lowest of the low,-
2. And the Mount of Sinai,(6196) (6200)
6196 This was the Mountain on which the Law was given to Moses. See 19:52, 6200 This verse should be read with the next. If man rebels against Allah, and
and n. 2504. The Law was given, and the glory of Allah was made visible. But did follows after evil, he will be abased to the lowest possible position. For Judgement
Israel faithfully obey the Law thereafter? is sure. Those who use their faculties aright and follow Allah's Law will reach the
high and noble destiny intended for them. That reward will not be temporary, but
unfailing.
3. And this City(6197) of security,-(6198)
6197 "This City of security" is undoubtedly Makkah. Even in Pagan times its 6. Except such as believe and do righteous deeds: For
sacred character was respected, and no fighting was allowed in its territory. But the they shall have a reward unfailing.
same City, with all its sacred associations, persecuted the greatest of the Prophets
and gave itself up for a time to idolatry and sin, thus presenting the contrast of the 7. Then what can, after this, contradict thee,(6201) as to
best and the worst.
the judgment (to come)?
6198 Having discussed the four symbols in detail, let us consider them together. It
is clear that they refer to Allah's Light or Revelation, which offers man the highest 6201 Thee: may refer to the Prophet, or to man collectively. After this: i.e., when
destiny if he will follow the Way. Makkah stands for Islam, Sinai for Israel , and it is clearly shown to you that Allah created man true and pure, that He guides
the Mount of Olives for Christ's original and pure Message. It has been suggested him, and that those who rebel and break His law will be punished and brought
that the Fig stands for the Ficus Indica, the Bo-tree, under which Gautama down in the Hereafter, who can doubt this, or contradict the Prophet when he
Buddha obtained Nirvana. I hesitate to adopt the suggestion, but if accepted it gives warning?
would cover pristine Buddhism and the ancient Vedic religions from which it was
an offshoot. In this way all the great religions of the world would be indicated. But 8. Is not Allah the wisest of Judges?(6202)
even if we refer the Fig and the Olive to the symbolism in their fruit, and not to
any particular religion, the contrast of Best and Worst in man's destiny remains, 6202 Allah is wise and just. Therefore the righteous have nothing to fear, but the
and that is the main thing. evil ones cannot escape punishment.
This raises a doctrinal question of considerable importance: how does Islam view
the ancient vedic religions and Buddhism, or for that matter, any other religion?
456
96. Al Alaq (The Clinging Clot) or Iqra' (Read!)

In the name of Allah, Most 6209
6209 Man is not self-sufficient, either as an individual, or in his collective capacity.
If he arrogates Allah's gifts to himself, he is reminded-backwards, of his lowly
Gracious, Most Merciful. physical origin (from a drop of animal matter), and forwards, of his responsibility
and final return to Allah.
9. Seest thou one who forbids-(6210)

1. Proclaim! (or Read!)(6203) in the name(6204) of thy
Lord and Cherisher, Who created- 6210 The words, may be applied generally to perverse humanity, which seeks not
only to rebel against Allah's Law, but also to prevent others from following it.
6203 Iqra'may mean "read", or "recite or rehearse", or "proclaim aloud", the object There may however be a reference here to Abu Jahl, an inveterate enemy of
understood being Allah's Message. For an account of the circumstances in which Islam, who used, in its early days, to insult and persecute the Prophet and those
this first revelation-the divine commission to preach and proclaim Allah's Message who followed his teaching. He used, in particular, to use shameful methods to
came to the Prophet, in the cave of Hira ', see C. 27-31. In worldly letters he was prevent the Prophet from going to the Ka'bah for devotions, and forbid any who
unversed, but with spiritual knowledge his mind and soul were filled, and now had came under his influence, from offering prayers or performing devotions. He was
come the time when he must stand forth to the world and declare his mission. arrogant and purse-proud and met his end in the battle of Badr.
6204 The declaration or proclamation was to be in the name of Allah the Creator.
It was not for any personal benefit to the Prophet: to him there was to come bitter
10. A votary when he (turns) to pray?
persecution, sorrow, and suffering. It was the call of Allah for the benefit of erring
humanity. Allah is mentioned by his tide of "thy Lord and Cherisher", to establish 11. Seest thou if(6211) he is on (the road of) Guidance?-
a direct nexus between the source of the Message and the one addressed. The
Message was not merely an abstract proposition of philosophy, but the direct 6211 Man's insolence leads to two results: (1) self-destruction through self-
concrete message of a personal Allah to the creatures whom He loves and misleading; (2) a false example or false guidance to others. The righteous man
cherishes. Thy addressed to the Prophet is appropriate in two ways: (1) he was in must therefore test human example or human guidance by the question, "Is there
direct contact with the divine Messenger (Gabriel) and Him Who sent the Allah's guidance behind it?" And risible light would be thrown on it by the
Messenger; (2) he represented the whole of humanity, in a fuller sense than that in question, "Does it lead to righteousness?" A flouting of Allah and Allah's truth
which Christ Jesus is the "Son of Man". answers the first question in the negative, and conduct which turns back from the
eternal principles of Right answers the second.
2. Created man, out of a (mere) clot of congealed
blood:(6205)
12. Or enjoins Righteousness?
6205 Cf. 23:14. The lowly origin of the animal in man is contrasted with the high 13.Seest thou if he(6212) denies (Truth) and turns
destiny offered to him in his intellectual, moral, and spiritual nature by his "most away?
bountiful" Creator. No knowledge is withheld from man. On the contrary, through
the faculties freely given to him, he acquires it in such measure as outstrips his 6212 The usual trick of the ungodly is to refuse to face Truth. If they are placed in
immediate understanding, and leads him ever to strive for newer and newer a corner, they deny what is obvious to reasonable men, and turn their backs.
meaning.
3. Proclaim! And thy Lord is Most Bountiful,- 14. Knoweth he not that Allah doth see?
4. He Who taught (the use of) the Pen,-(6206) 15. Let him beware! If he desist not, We will drag him by
6206 The symbol of a permanent revelation is the mystic Pen and the mystic
the forelock,-(6213)
Record. See n. 5593 to 68:1. 6213 Cf. 11:56, and n. 1551. The forelock is on the forehead, and is thus
symbolical of the summit and crown of the man's power or dignity. To be dragged
The Arabic words for "teach" and "knowledge" are from the same root. It is
by it is to suffer the lowest dregs of humiliation. Nasfa'an is a syncopated form of
impossible to produce in a Translation the complete orchestral harmony of the
the emphatic first person plural.
words for "read", "teach", "pen" (which implies reading, writing, books, study,
research), "knowledge" (including science, self knowledge, spiritual understanding),
and "proclaim", an alternative meaning of the word for "to read". This proclaiming 16. A lying, sinful forelock!
or reading implies not only the duty of blazoning forth Allah's message, as going
with the prophetic office, but also the duty of promulgation and wide 17.Then, let him call (for help) to his council(6214) (of
dissemination of fhe Truth by all who read and understand it. The comprehensive
comrades):
meaning of qara' refers not only to a particular person and occasion but also gives
a universal direction. And this kind of comprehensive meaning, as we have seen, 6214 The Pagan Quraysh, who formed an oppressive junta or council to manage
runs throughout the Qur'an—for those who will understand. the Ka'bah were in sympathy with Abu J ahl, though they did not go to the
unbridled lengths to which Abu J ahl went. But they could not, all combined,
5. Taught man that which he knew not.(6207) resist the onward march of the divine mission, though they did all they could to
check it.
6207 Allah teaches us new knowledge at every given moment. Individuals learn
more and more day by day; nations and humanity at large learn fresh knowledge
at every stage. This is even more noticeable and important in the spiritual world.
18.We will call on the angels of punishment (to deal
with him)!(6215)
6. Day, but man doth transgress all bounds,(6208) 6215 All the combined forces of evil, though they may have worldly appearances
in their favour, and though they may seem to be successful for a time, cannot
6208 All our knowledge and capacities come as gifts from Allah. But man, in his stand against Allah. He has but to command His forces of punishment to exert
inordinate vanity and insolence, mistakes Allah's gifts for his own achievements. themselves, and they will subdue evil, protect Allah's votaries and justify the faith
The gifts may be strength or beauty, wealth, position, or power, or the more subtle for which the votaries suffer.
gifts of knowledge or talents in individuals-or Science, or Art, or Government, or
Organisation for mankind in general.
19.Day, heed him not: But bow down in adoration, and
7. In that he looketh upon himself as self-sufficient. bring thyself the closer (to Allah)!(6216)
6216 The righteous man has no fear. He can disregard all the forces of evil that
8. Verily, to thy Lord is the return (of all).(6209) are brought against him. But he must learn humility: that is his defence. He will
bow down in adoration to Allah. He must have the will to bring himself closer to
Allah. For Allah is always close to him,-closer to him than his life blood in the
457
jugular vein, (50:16). Man's humility and adoration remove him from being an nearness to Allah.
insolent rebel on the one hand and, on the other, prepare his will to realise his
97. Al Qadr (The Night of Power or Honour)

In the name of Allah, Most 6218 "A thousand" must be taken in an indefinite sense, as denoting a very long
period of time. Cf. notes 3632 and 3634 to 32:4-5, and n. 5678 to 70:4. This does
Gracious, Most Merciful. not refer to our ideas of time, but to "timeless Time". One moment of
enlightenment under Allah's Light is better than thousands of months or years of
animal life, and such a moment converts the night of darkness into a period of
spiritual glory.
1. We have indeed revealed this (Message) in the Night
of Power:(6217) 4. Therein come down the angels and the Spirit(6219) by
6217 Cf. 44:3 and n. 4690. The 23rd, 25th or 27th night of Ramadan, as well as
Allah.s permission, on every errand:
other nights, have been suggested as the Night of Power. See, however, the 6219 The Spirit: usually understood to be the angel Gabriel, the Spirit of
Introduction to this Surah. It is best to take this in the mystic sense, which also Inspiration. (R).
accords with verse 3 below, which says that the Night of Power is better than a
thousand Months. It transcends Time: for it is Allah's Power dispelling the
Darkness of Ignorance, by His Revelation, in every kind of affair . (R) .
5. Peace!...This until the rise of Morn!(6220)
6220 When the Night of spiritual darkness is dissipated by the glory of Allah, a
2. And what will explain to thee what the night of power wonderful Peace and a sense of Security arise in the soul. And this lasts on until
is? this life closes, and the glorious Day of the new spiritual world dawns, when
everything will be on a different plane, and the chequered nights and days of this
world will be even less than a dream.
3. The Night of Power is better than a thousand
Months.(6218)
98. Al Bayyinah (The Clear Evidence)

In the name of Allah, Most 6222 The Polytheists, the Pagans, had not previously believed in any scriptures.
But yet, when clear evidence came to them, they should have believed. Yet they
Gracious, Most Merciful. rejected the Prophet because they were not really searching for Truth, but were
only following their own fancies and desires.
6223 The Clear Evidence was the Prophet himself, his life, his personality, and his
1. Those who reject (Truth), among the People of the teaching.
Book(6221) and among the Polytheists,(6222) were
not going to depart (from their ways) until there
2. An messenger from Allah, rehearsing scriptures(6224)
should come to them Clear Evidence,-(6223) kept pure and Holy:(6225)
6224 Cf. 2:151.
6221 The People of the Book immediately referred to are the Jews and the
Christians, who had received scriptures in the same line of prophecy in which 6225 Cf. 80:13-16.
came our Prophet. Their scriptures should have prepared them for the advent of
the greatest and last of the Prophets. For the Jewish scriptures promised to the
Jews, cousins or brethren to the Arabs, a prophet like Moses: "The Lord thy God 3. Wherein are laws (or decrees) right and
will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto straight.(6226)
me; unto him ye shall hearken" (Deut. 18:15). And Christ promised a Comforter
(John, 14:16; 15:26; and 16:7; see my n. 5438 to 61:6) almost by name. The 6226 Qayyimah: straight, as opposed to crooked; standard as opposed to irregular;
People of the Book fell from the true, straight, and standard religion, into devious definite and permanent, as opposed to casual or temporary. Cf. 9:36; 12:40; etc.
ways, and would not come to the true Path until (they said) they were convinced
by the arrival of the promised Prophet. But when the promised Prophet came in 4. Nor did the People of the Book make schisms,(6227)
the person of Muhammad, they rejected him, because they really did not seek for until after there came to them Clear Evidence.
Truth but only followed their own fancies and desires.
458
6227 The responsibility of the People of the Book is greater than that of Pagans, commit. It must necessarily bring its own punishment, whether the creature calls
because the People of the Book had been prepared for the standard and straight himself one of the children of Abraham or one of the redeemed of Christ, or
Religion by the revelations which they had already received. Yet, when the clear whether he goes by the mere light of nature and reason as a Pagan. Honour in the
evidence came in Islam, they resisted it. And what is this standard and straight sight of Allah is not due to race or professions of faith, but to sincere and
Religion, free of all ambiguity, and free of all casual rights and ceremonies? They righteous conduct (49:13).
are summed up in three eternal principles, as explained in the next verse and the
next note. 7. Those who have faith and do righteous deeds,- they
are the best of creatures.(6232)
5. And they have been commanded no more than
this:(6228) To worship Allah, offering Him sincere 6232 Contrast this with the preceding verse. Human beings who live a life of faith
and good justify the purpose of their probation here. They attain the fulfillment of
devotion, being true (in faith);(6229) to establish their highest hopes. (R).
regular prayer; and to practise regular charity; and
that is the Religion Right and Straight.(6230) 8. Their reward is with Allah. Gardens of Eternity,
6228 The three eternal principles of Religion are: (1) sincere devotion to Allah; beneath which rivers flow; they will dwell therein for
(2) Prayer and Praise as drawing man nearer to Allah and to the spiritual world; ever; Allah well pleased with them, and they with
and (3) the service of Allah's creatures by deeds of practical charity. Him:(6233) all this for such as fear their Lord and
6229 Hanif: see n. 134 to 2:135. Cherisher.(6234)
6230 Seen. 6226 above. 6233 The Good Pleasure of Allah is the final Bliss of Salvation. The good
pleasure is mutual; the truly saved is he whose will has become completely
identified with Allah's Universal Will. (R).
6. Those who reject (Truth), among the People of the
Book and among the Polytheists, will be in Hell-Fire, 6234 The fear of Allah is the fear to offend against His Holy Law, the fear to do
to dwell therein (for aye). They are the worst of anything which is against His Holy Will. Such fear is akin to love; for with it dawns
the consciousness of Allah's loving care for all His creatures.
creatures.(6231)
6231 To be given the faculty of discrimination between right and wrong, and men
to reject truth and right, is the worst folly which a creature endowed with will can
99. Al Zalzalah (The Earthquake)

In the name of Allah, Most 4. On that Day will she declare her tidings:
Gracious, Most Merciful. 5. For that thy Lord will have given her
inspiration.(6238)
1. When the earth is shaken to her (utmost) 6238 The present order may he personified as the earth. It will pass away, but the
Deeds done therein, even the most secret, will be brought to the full light of day.
convulsion,(6235)
And this will be because Allah will give the Command, the inspiration or Word,
6235 To the ordinary human observer a violent earthquake is a terrifying by which alone all events do proceed. The "inspiration" is the Command or
phenomenon, in its suddenness, in its mysterious origin, and in its power to direction conveyed by instruction breathed into the Earth personified: it is
destroy and uproot the strongest buildings and to bring up strange materials from directed to tell the whole story of what it knows. Cf. 16:68, n. 2097.
the bowels of the earth. The Overwhelming Event (S. 88) which ushers in the
Judgement will be a bigger and more far-reaching convulsion than any earthquakes 6. On that Day will men proceed in companies sorted
that we know. And yet the incidents of earthquakes may give us some idea of that
out,(6239) to be shown the deeds that they (had
supreme world-shaking Event.
done).
2. And the earth throws up her burdens (from 6239 In this world good and evil are mixed together. But then they will be sorted
within),(6236) out, and each grade of good and evil will be sorted out. So they will proceed in
companies to receive judgement. And they will be shown the exact import of
6236 An earthquake, if accompanied by a volcanic eruption, throws up enormous everything that they had thought, said, or done, in this life of probation, however
boulders and lava from beneath the crust of the earth. They are thrown up as if they may have concealed or misinterpreted it in this life. Everything will be
they were a burden to the Earth personified. They may be all kinds of minerals, or considered in taking the account, and the account will convince the persons
treasures buried for secrecy. So in the great and final Convulsion, the dead who concerned themselves.
had been buried and forgotten will rise; matters and motives which had been
secretly hidden and metaphorically buried will be brought to the light of day, and 7. Then shall anyone who has done an atom´s
justice will be done in the full glare of absolute Truth.
weight(6240) of good, see it!
3. And man cries (distressed): ´What is the matter with 6240 Dharrah: the weight of an ant, the smallest living weight an ordinary man can
it?´-(6237) think of. Figuratively the subtlest form of good and evil will then be brought to
account, and it will be done openly and convincingly: he "shall see it".
6237 The puzzled agony suffered by the victims of violent earthquakes is as
nothing compared to the experience of the new and wonderful world which will
then open out to the gaze of man.
8. And anyone who has done an atom´s weight of evil,
shall see it.
459
100. Al 'Adiyat (Those That Run)

In the name of Allah, Most 6245 The forces of evil mass themselves for strength, but their massing itself may
become a means of their speedy undoing.
6. Truly man is, to his Lord,(6246) ungrateful;
6246 Man, i.e., unregenerate man, in contrast to those who receive guidance and
1. By the (Steeds)(6241) that run, with panting wage unceasing war with Evil, is ungrateful to his Lord and Cherisher, Him Who
(breath), created him and sustains him, and sends His blessings and favours at all times.
The ingratitude may be shown by thoughts, words, and deeds-by forgetting or
6241 The substantive proposition is in verses 6-8 below, and the metaphors and denying Allah and His goodness, by misusing His gifts, or by injustice to His
symbols enforcing the lesson are in verses 1-5 here. These symbols have at least creatures. He is in this respect worse than the war horse that risks his life in the
three layers of mystic meaning: (1) Look at the chargers (mares or swift camels) service of his master.
panting for war on behalf of their masters. Off they go, striking fire with their
hoofs by night at the behest of their riders; they push home the charge in the 7. And to that (fact) he bears witness (by his
morning, chivalrously giving the enemy the benefit of daylight; and regardless of
flashing steel or the weapons of their enemies they boldly penetrate into the midst deeds);(6247)
of their foe, risking their lives for the Cause. Does unregenerate man show that 6247 Man himself, by his conduct, proves the charge of treason against himself.
fidelity to his Lord Allah? On the contrary he is ungrateful to Allah; he shows that
by his deeds; he is violently in love with wealth and gain and things that perish. (2)
By the figure of metonymy the brave fidelity of the war horse may stand for that of 8. And violent is he in his love of wealth.(6248)
the brave and true men who rally to the standard of Allah and carry it to victory, 6248 What an evil choice he makes in committing treason against his own
contrasted with the poltroonery and pettiness of unregenerate man. (3) The whole Benefactor by going after the petty baubles of this world's wealth of fleeting gains?
conflict, fighting, and victory, may be applied to spiritual warfare against those who
are caught and overwhelmed by the camp of Evil.
9. Does he not know,- when that which is in the graves
2. And strike sparks of fire,(6242) is scattered abroad(6249)
6242 With their hoofs. If we suppose the march to be in the dead of night, the 6249 Dead bodies, secret plots, evil thoughts and imaginings, long since buried,
sparks of fire would be still more conspicuous. will yet stand forth before the Judgement Seat of Allah. Instead of being closely
hidden or blotted out-as they will have been from the consciousness of mankind-
they will stand out as from the consciousness of Allah, which is all-embracing and
3. And push home the charge in the morning,(6243) never suffers from sleep or fatigue.
6243 We may suppose a surprise attack, but yet a chivalrous attack by daylight.
The foe is punished through his own lethargy and unpreparedness, apart from the 10. And that which is (locked up) in (human) breasts is
strength, fire, and spirit of the forces of righteousness. made manifest-
4. And raise the dust in clouds the while,(6244) 11. That their Lord had been Well-acquainted with them,
6244 The clouds of dust typify the ignorance and confusion in the minds of those (even to) that Day.?(6250)
who oppose Truth. 6250 Allah's knowledge is full and vigilant at all times. But on that day it will reveal
to men secrets which they had long forgotten; for the Book of their Deeds will be
5. And penetrate forthwith into the midst (of the foe) en made manifest at Judgement.
masse;-(6245)
101. Al Qari'ah (The Great Calamity)
In the name of Allah, Most 2. What is the (Day) of Noise and Clamour?
Gracious, Most Merciful. 3. And what will explain to thee what the (Day) of Noise
and Clamour is?
1. The (Day) of Noise and Clamour:(6251) 4. (It is) a Day whereon men will be like moths scattered
6251 The Day of Noise and Clamour is the Day of Judgement, when the whole of about,(6252)
the present order of things will be overthrown with a tremendous convulsion. Cf.
n. 6235 to 99:1, and n. 6096 to 88:1. AJ] our present landmarks will be lost. It will 6252 Moths are frail light things. To see them scattered about in a violent storm
be a stunning experience to begin with, but it will inaugurate a new world of true gives some idea of the confusion, distress, and helplessness in which men will be
and permanent values, in which every human deed will have its true and just at first overwhelmed on the Day of Account. Old memories will be like a book
consequences, as if weighed in the balance. See verses 6-11 below. almost blotted out. New hopes will be vague in a new world just rising on the
460
horizon. But it will be a perfectly just world, and no good action will be lost and
no evil one but will have its compensating value estimated.
7. Will be in a life of good pleasure and
Satisfaction.(6255)
5. And the mountains will be like carded wool.(6253) 6255 Cf. 98:8, and n. 6233, but perhaps the Bliss is not of the same grade for all
men. In every case it is bliss, but bliss suited to the particular nature of the
6253 Cf. n. 5682 to 70:9. The mountains are solid things, which seem as if
individual concerned.
nothing could move them. But in that tremendous cataclysm they will be scattered
about like flakes of teased or carded wool. This is a metaphor to show that what
we consider very substantial in this life will be as an airy nothing in the spiritual 8. But he whose balance (of good deeds) will be (found)
world. light,-
6. Then, he whose balance (of good deeds)(6254) will be 9. Will have his home in a (bottomless) Pit.(6256)
(found) heavy,
6256 Just as grades of bliss are indicated for the righteous, so apparently we are to
6254 The Good Deeds will be weighed and appraised. This appraisement will be understand grades of punishment suited to the sins of the individual sinners
of the nicest and justest kind: for it will take into account motives, temptations, concerned.
provocations, surrounding conditions, antecedents, subsequent amends, and all
possible connected circumstances. Against them, presumably, will be deeds of the 10. And what will explain to thee what this is?
opposite kind, appraised in the same way. If the good predominates, the
judgement will be in the man's favour, and he will be ushered into a life of good
pleasure and satisfaction. This will of course be on another plane. (R).
11. (It is) a Fire Blazing fiercely!
102. Al Takathur (The Piling Up)

In the name of Allah, Most 4. Again, ye soon shall know!
Gracious, Most Merciful. 5. Nay, were ye to know with certainty of mind,(6259)
(ye would beware!)
1. The mutual rivalry for piling up (the good things of 6259 Three kinds of yaqin (certainty of knowledge) are described in n. 5673 to
69:51. The first is certainty of mind or inference mentioned here: we hear from
this world) diverts you(6257) (from the more serious
someone, or we infer from something we know: this refers to our own state of
things), mind. If we instruct our minds in this way, we should value the deeper things of
6257 Acquisitiveness, that is, the passion for seeking an increase in wealth, life better, and not waste all our time in ephemeral things. But if we do not use our
position, the number of adherents or followers or supporters, mass production reasoning faculties now, we shall yet see with our own eyes, the Penalty for our
and mass organisation, may affect an individual as such, or it may affect whole sins. It will be certainty of sight. We shall see Hell. See next verse. But the
societies or nations. Other people's example or rivalry in such things may absolute certainty of assured Truth is that described in 69:51. That is not liable to
aggravate the situation. Up to a certain point it may be good and necessary. But any human error or psychological defect.
when it becomes inordinate and monopolises attention, it leaves no time for
higher things in life, and a clear warning is here sounded from a spiritual point of 6. Ye shall certainly see Hellfire!(6260)
view. Man may be engrossed in these things till death approaches, and he looks
back on a wasted life, as far as the higher things are concerned. 6260
6260 See 19:71-72, and n. 2518.
2. Until ye visit the graves.(6258) 7. Again, ye shall see it with certainty of sight!
6258 That is, until the time comes when you must lie down in the graves and leave 8. Then, shall ye be questioned that Day about the
the pomp and circumstance of an empty life. The true Reality will then appear
before you. Why not try to strive for a little understanding of that Reality in this joy(6261) (ye indulged in!).
very life? 6261 We shall be questioned, i.e., we shall be held responsible for every kind of
joy we indulge in; whether it was false pride or delight in things of no value, or
3. But nay, ye soon shall know (the reality). things evil, or the enjoyment of things legitimate-the last, to see whether we kept
this within reasonable bounds.
461
103. Al 'Asr (Time Through the Ages)

In the name of Allah, Most 2. Verily Man is in loss,(6263)
Gracious, Most Merciful. 6263 If life be considered under the metaphor of a business bargain, man, by
merely attending to his material gains, will lose. When he makes up his day's
account in the afternoon, it will show a loss. It will only show profit if he has Faith,
leads a good life, and contributes to social welfare by directing and encouraging
1. By (the Token of) Time (through the Ages),(6262) other people on the Path of Truth and Constancy.
6262 Al 'Asr may mean: (1) Time through the Ages, or long periods, in which
case it comes near to the abstract idea of Time, Dahr, which was sometimes 3. Except such as have Faith, and do righteous
deified by the Pagan Arabs (see Introduction to S. 76.); (2) or the late afternoon, deeds,(6264) and (join together)(6265) in the mutual
from which the 'Asr canonical prayer takes its name (see n. 271 to 2:238). A teaching of Truth, and of Patience and Constancy.
mystic use of both these ideas is understood here. An appeal is made to Time as
one of the creations of Allah, of which everyone knows something but of which no 6264 Faith is his armour, which wards off the wounds of the material world; and
one can fully explain the exact significance. Time searches out and destroys his righteous life is his positive contribution to spiritual ascent.
everything material. No one in secular literature has expressed the tyranny of
"never-resting Time" better than Shakespeare in his Sonnets. For example, see 6265 If he lived only for himself, he would not fulfil his whole duty. Whatever
Sonnets 5 ("never-resting Time"), 12 ("Nothing 'gainst Time's scythe can make good he has, especially in moral and spiritual life, he must spread among his
defense"), and 64 ("When I have seen by Time's fell hand defaced, the rich proud brethren, so that they may see the Truth and stand by it in patient hope and
cost of outworn buried age"). If we merely run a race against Time, we shall lose. It unshaken constancy amidst all the storm and stress of outer life. For he and they
is the spiritual part of us that conquers Time. See verse 3 below. For the will then have attained Peace within.
"afternoon" idea see next note.
104. Al Humazah (The Scandalmonger)

In the name of Allah, Most up the channels of economic service and charity, and the circulation of good-will
among men.
5. And what will explain to thee That which Breaks to
Pieces?
1. Woe to every (kind of) scandal-monger and
backbiter,(6266)
6. (It is) the Fire of (the Wrath of) Allah kindled (to a
blaze),
6266 Three vices are here condemned in the strangest terms: (1)
scandalmongering, talking or suggesting evil of men or women by word or
innuendo, or behaviour, or mimicry, or sarcasm, or insult; (2) detracting from
7. The which doth mount (Right) to the Hearts:(6268)
their character behind their backs, even if the things suggested are true, where the 6268 This Fire of Punishment mounts right up to the hearts and minds of such
motive is evil; (3) piling up wealth, not for use and service to those who need it, men, and shuts them out of the love of their fellows. "Heart" in Arabic means not
but in miserly hoards, as if such hoards can prolong the miser's life or give him only the seat of affection, pity, charity, etc., but also of understanding and
immortality: miserliness is itself a kind of scandal. intelligent appreciation of things.
2. Who pileth up wealth and layeth it by, 8. It shall be made into a vault over them,
3. Thinking that his wealth would make him last for ever! 9. In columns outstretched.(6269)
4. By no means! He will be sure to be thrown into That 6269 Those guilty of these vices will be choked and suffocated, for this Vault of
Fire will cover them all over, and its scorching columns will extend over a far
which Breaks to Pieces,(6267) wider area than they imagine.
6267 Hutamah: that which smashes or breaks to pieces: an apt description of the
three antisocial vices condemned. For scandalmongering and backbiting make any
sort of cohesion or mutual confidence impossible; and the miser's hoards block
462
105. Al Fil (The Elephant)

In the name of Allah, Most 4. Striking them with stones(6273) of baked clay.
Gracious, Most Merciful. 6273 Sijjil: See n. 1579 to 11:82. The word also occurs at 15:74. Stones of baked
clay, or hard as baked clay, are part of the miracle in the story.
1. Seest(6270) thou not how thy Lord dealt with the 5. Then did He make them like an empty field(6274) of
Companions of the Elephant?(6271) stalks and straw, (of which the corn) has been eaten
up.(6275)
6270 Seest thou not?-i.e. with thy mental vision. The incident happened in the
very year of the Prophet's birth, barely two months before it. 6274 A field, from which all the corn has been eaten up and only straw with stalks
or stubble is left, is a field dead and useless. And such was the army of Abrahah-
6271 These were the troops of Abrahah the Abyssinian, who invaded Makkah dead and useless. Another possible rendering would be: "like eaten straw and
with a large army, in which were some elephants. See Introduction to this Surah. stubble found in the dung of animals". The meaning would be the same, but much
more emphatic.
2. Did He not make their treacherous plan go astray? 6275 The lesson to be drawn is twofold. For the Pagan Quraysh of Makkah it was:
Allah will protect His own; if you persecute the Prophet, he is greater than the
3. And He sent against them Flights of Birds,(6272) mere building of the Ka'bah: will not Allah protect him? For men in all ages it is: 'a
man intoxicated with power can prepare armies and material resources against
6272 The miracle consisted in the birds coming in large flights and flinging stones Allah's Holy Plan; but such a man's plan will be his own undoing; he cannot
at the army which caused a great pestilence to arise and destroy the whole of prevail against Allah'.
Abrahah's army.
106. Quraysh (The Tribe of Quraysh)

In the name of Allah, Most 2. Their covenants (covering) journeys by winter and
Gracious, Most Merciful. summer,-(6277)
6277 See last note, especially section (2). On account of their trade journeys to the
warmth of Yemen in the winter and the cooler regions of Syria and the north in
the summer, Quraysh became practised travellers and merchants, acquired much
1. For the covenants (of security and safeguard enjoyed) knowledge of the world and many arts, and perfected their language as a polished
by the Quraysh,(6276) medium of literary expression.
6276 Quraysh were the noblest tribe of Arabia , the tribe to which belonged the
Prophet himself. They had the custody of the Ka'bah, the central shrine of Arabia, 3. Let them adore the Lord of this House,(6278)
and their possession of Makkah gave them a triple advantage: (1) they had a
6278 The Ka'bah.
commanding influence over other tribes; (2) their central position facilitated trade

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THE GLORIOUS QURAN

The Meaning of the Glorious Quran

The Names of God(Asma al-Husna):

1 A1 ALLAH - (The Name Of God) 51 ASH-SHAHEED - (The Witness)

2. Al Baqara (The Heifer) ............................................................................................................................................................ 8

3. Al 'Imran (The Family of 'Imran) .......................................................................................................................................... 37

4. Al Nisa' (The Women) ........................................................................................................................................................... 51

5. Al Ma'idah (The Repast)........................................................................................................................................................ 67

6. Al An'am (The Cattle) ........................................................................................................................................................... 79

7. Al A'raf (The Heights) ........................................................................................................................................................... 92

8. Al Anfal (The Spoils of War)................................................................................................................................................ 109

9. Al Tawbah (The Repentance) or Bara'ah (The Disavowal) .................................................................................................. 115

10. Yunus (Jonah) .................................................................................................................................................................. 126

11. Hud (The Prophet Hud)..................................................................................................................................................... 134

12. Yusuf (Joseph).................................................................................................................................................................. 144

13. Al Ra'd (The Thunder)....................................................................................................................................................... 156

14. Ibrahim (Abraham)........................................................................................................................................................... 161

15. Al Hijr (The Rocky Tract) .................................................................................................................................................. 165

16. Al Nahl (The Bee).............................................................................................................................................................. 171

18. Al Kahf (The Cave) ............................................................................................................................................................ 191

19. Maryam (Mary) ................................................................................................................................................................. 200

20. Ta Ha ................................................................................................................................................................................ 205

21. Al Anbiya' (The Prophets) ................................................................................................................................................. 214

22. Al Hajj (The Pilgrimage) ................................................................................................................................................... 222

23. Al Mu'minun (The Believers)............................................................................................................................................. 228

24. Al Nur (The Light) ............................................................................................................................................................. 234

25. Al Furqan (The Criterion) .................................................................................................................................................. 241

26. Al Shu'ara (The Poets) ...................................................................................................................................................... 247

27. Al Naml (The Ants) ........................................................................................................................................................... 255

28. Al Qasas (The Narrations)................................................................................................................................................. 261

29. Al 'Ankabut (The Spider)................................................................................................................................................... 268

30. Al Rum (The Romans) ....................................................................................................................................................... 274

31. Luqman............................................................................................................................................................................. 280

32. Al Sajdah (The Prostration) .............................................................................................................................................. 283

33. Al Ahzab (The Confederates) ............................................................................................................................................ 285

34. Saba' (Sheba) ................................................................................................................................................................... 294

35. Fatir (The Originator or Creation) ..................................................................................................................................... 299

36. Ya Sin ............................................................................................................................................................................... 304

37. Al Saffat (Those Ranged in Ranks).................................................................................................................................... 310

38. Sad ................................................................................................................................................................................... 317

39. Al Zumar (Crowds) ........................................................................................................................................................... 323

40. Ghafir (Forgiver) or Al Mu'min (The Believer)................................................................................................................... 329

41. Fussilat (Expounded) or Ha Mim ....................................................................................................................................... 336

42. Al Shura (Consultation) .................................................................................................................................................... 340

43. Al Zukhruf (The Gold Adornments) ................................................................................................................................... 345

44. Al Dukhan (The Smoke) .................................................................................................................................................... 350

45. Al Jathiyah (The Kneeling Down) ...................................................................................................................................... 353

46. Al Ahqaf (Winding Sand-tracts) ........................................................................................................................................ 356

47. Muhammad ....................................................................................................................................................................... 359

48. Al Fath (The Victory)......................................................................................................................................................... 362

49. Al Hujurat (The Chambers) ............................................................................................................................................... 365

50. Qaf .................................................................................................................................................................................... 367

51. Al Dhariyat (The Winds That Scatter) ............................................................................................................................... 370

52. Al Tur (The Mount) ........................................................................................................................................................... 373

53. Al Najm (The Star) ............................................................................................................................................................ 376

54. Al Qamar (The Moon)........................................................................................................................................................ 379

55. Al Rahman (The Most Gracious)........................................................................................................................................ 382

56. Al Waqi'ah (The Inevitable) .............................................................................................................................................. 385

57. Al Hadid (Iron) ................................................................................................................................................................. 389