Important Words:

ربما (often) is composed of two parts, رب and ما, the former being used both in the accented and non-accented form i.e. as rubba and ruba. ربما is used both in the sense of "sometimes" and "often" as the context may indicate, though the former is more frequent. Similarly, the word may either refer to the past or to the future (Aqrab & Taj).

Commentary:

According to the different meanings of ربما the verse under comment may mean: "It has often or sometimes happened (or it will often or sometimes happen) that disbelievers have desired (or will desire) that they had been Muslims." In the present verse the word has been used in the sense of "often."

The verse applies to disbelievers in two ways. Firstly, it means that when believers attain success, disbelievers will wish they had been Muslims so that they too had shared in it. Secondly, it refers to the good and beneficial teachings of Islam and means that when disbelievers see how greatly Muslims had benefited by the teachings of the Quran, they will feel a desire that they too had been Muslims that they might have similarly benefited by the Quranic teachings. It is on record that such a desire was actually expressed by some disbelievers in the time of the Holy Prophet.

Even among present-day non-Muslims there are some who entertain such a desire, for they are often confronted with problems for which their own religions provide no true solution and they have perforce to adopt the remedies and measures prescribed by the Quran in order to meet them. For instance, when a Christian people have to pass laws permitting divorce for reasons other than adultery, or when they have to enact laws intended to put an end to the evil of drinking alcohol, they must feel how good it would have been if their own religion had given them the same teachings regarding these matters as Islam had done. In India, too, Hindus are adopting some of the social laws of Islam. This adoption of the Islamic laws by non-Muslims constitutes an irrefutable testimony to the truth of the statement made in the verse under comment.

It is also worthy of note that the Quran uses the word یود (wish) and not یقول (say), thus hinting that though disbelievers might not confess to such a desire, yet in their heart of hearts they not unoften wish that their religion had also laid down institutions like those of Islam. The use of the word ربما (often or sometimes) also indicates that owing to their biased mentality disbelievers would not feel such a desire with regard to all the teachings of Islam but only with regard to some of them.

47:13.

Commentary:

This verse supplies the answer to the question which naturally arises from the claim made by the Quran in the preceding verse. If, as has been claimed, disbelievers really feel an admiration for the teachings of Islam, what prevents them from accepting it and entering its fold? The answer is that it is only social obligations and the pursuit of materialistic benefits that stand in the way of their accepting Islam. This is what is hinted at in the words, Leave them alone that they may eat and enjoy themselves.

The verse incidentally hints that simple living and curtailment of worldly ambitions materially help a man to understand and accept the truth. The words, Leave them alone that they may eat and enjoy themselves and that vain hope may beguile them, also contain the hint that disbelievers in their struggle against the Holy Prophet would strive to increase their influence with the people by extending to them their hospitality, and by accumulating means of worldly enjoyment as well as by their deep-laid and long drawn-out schemes against Islam, but that all their efforts would prove futile and success would finally come to the Holy Prophet, much to the chagrin of disbelievers.

The verse also suggests that the wish of disbelievers mentioned in the last verse—that they had been Muslims—is simply a "vain hope" i.e. a mere passing wish, their real desire being the pursuit of worldly enjoyment and material gain. Such passing desires could yield no profit. It is only the serious and honest desires of a man that can be of any use to him.

Commentary:

In this verse the word "town" stands for the people to whom a Prophet is sent. The town of the Holy Prophet is called ام القری (the mother of towns) in the Quran. When the mother is visited by Divine punishment, the other places which are, as it were, its children must also share its fate. This is why in the present age, which has witnessed the advent of Ahmad, the Promised Messiah, calamities and disasters of diverse kinds have visited the world, because like his Master, the Holy Prophet of Islam, he too was raised for the whole of mankind.

The term "known decree" here means the time appointed for the destruction of the opponents of a Prophet and predicted by him. To the opponents of a Prophet punishment comes only after it has been foretold by him.

7:35; 10:50; 16:62.

37:37; 44:15; 68:52.

Important Words:

الذکر (this Exhortation) is derived from ذکر (dhakara). They say ذکرہ i.e. he remembered it; he preserved it in his memory; he talked of it. ذکر (dhikr) means, remembrance; the presence of a thing in the mind; memory; the mention or relating of a thing; the praise and glorification of God; praise or eulogy of another; dispraise or evil speech; a thing that is current upon the tongue; fame, renown or reputation, as they say له ذکر فی الناس i.e. he has fame among the people; eminence, nobility or honour; a book containing an exposition of religion and an institution of religious laws; any Book of a Prophet and especially the Quran, also the Torah; an exhortation, an admonition or a warning (Lane & Aqrab). See also 2:41, 153, 201 & 6:69.

Commentary:

الذکر i.e. Exhortation or Eminence being one of the names of the Quran (21:51), the verse shows that this name was well-known to disbelievers. The calling of the Quran by the name الذکر also implied a prophecy that it was to prove a means of bringing special eminence to its followers. God says with reference to the Quran, فیه ذکرکم (wherein lies your own honour, 21:11). See Important Words. Disbelievers, however, used this word ironically, as the epithets العزیز (the mighty) and الکریم(the honourable) have been used ironically about them in 44:50.

The words, "madman," contain an allusion to v. 3 wherein it is said that disbelievers will often wish that they had been Muslims. When that verse was revealed, the condition of Muslims was so weak and that of their enemies so strong that, when the latter heard the claim made about them in the above verse, they simply laughed at it and declared that only a madman could make such foolish claims.

Disbelievers used the word الذکر (Exhortation or Eminence) for the Quran with a view to ridiculing the idea of its being a means of honour for Muslims. They knew that they had subjected Muslims to bitter persecution and in their arrogance thought that they would speedily crush them. So in the existing circumstances it was quite natural on their part to say that it was mere madness to say that the Quran would raise Muslims to such eminence that disbelievers themselves would begin to desire that they had been Muslims.

The word مجنون (a madman) has been erroneously rendered by some translators as "possessed by a devil or by a jinn" or simply "possessed." It does not mean that but "a mad or insane person" or "one whose intellectual faculties are impaired" (Lane & Aqrab).

6:9; 11:13; 25:8.

Commentary:

In the previous Surahs and also in the beginning of the present Surah it has been claimed that the victory of Islam will be brought about through Divine revelation vouchsafed to the Holy Prophet. In answer to this claim, disbelievers dubbed the Holy Prophet a madman, tauntingly saying that, as he claimed that his revelations were brought to him by angels, the latter ought to have been visible to other men also. Since nobody ever saw these angels it was evident that he suffered from hallucinations and that his mind was affected.

6:9.

Commentary:

The word حق (due right) here signifies either (1) the True Word of God, or (2) the due right. In the former sense the verse signifies that as angels descend with the true Word of God, therefore they descend only on His chosen Messengers. But as disbelievers who demanded the appearance of angels (see the preceding verse) were neither Divine Messengers nor deserved a Divine Message, angels could not possibly descend on them.

According to the second meaning of the word حق the verse would mean that the only angels who could descend on disbelievers could only be angels of punishment; for angels only descend according to due right i.e. they bring down mercy for the righteous and punishment for the wicked. In this case, when the angels of punishment came, disbelievers would be granted no respite and would be destroyed.

It may also be incidentally noted here that revelation varies in quality according to the spiritual condition of the recipient. Just as there is a great difference between the quality of the revelation received by a Prophet and that received by an ordinary believer, the Word of God revealed to different Prophets also varies in quality according to their respective capacities and the degree of their spiritual status. Hence it is that the Perfect Word of God, viz. the Quran, was revealed to the Holy Prophet, the Greatest and most Perfect of all Divine Messengers.

36:70; 65:11.

Commentary:

This verse furnishes a powerful proof of the truth of the Quran and of its Divine origin. In fact, the promise about the preservation of the Quran made in this verse has been so remarkably fulfilled that even if there had been no other proof of the truth of Islam, this alone would have sufficed to establish its Divine origin.

Verse 8 contains the demand mockingly made by disbelievers that if the Quran were really as grand a Book as it was claimed to be, it ought to have descended under the guardianship of angels. This ridicule of disbelievers has been answered in the present verse, which emphatically says that the Quran is indeed a sublime Book and that God Himself has undertaken to act as its Guardian and that He will always protect it against every kind of corruption and interference. And in order that this promise about the protection of the Quran may gain still more force, particles expressive of special emphasis, such as انا (verily We) and نحن (Ourself) and again انا followed by ل (most surely) have been used in this verse. Thus the claim has been made in the most emphatic and forceful language.

The statement that God Himself is the Guardian of the Quran does not mean that angels do not guard it. They also do so, for when the master himself is guarding a thing, the servants must also be necessarily engaged in that service. By saying, most surely We will be its Guardian, God, however, points to the fact that there are certain peculiarities of the Quran which it is beyond the power of angels to guard and, therefore, God Himself has undertaken to do that work.

This Surah was revealed at Mecca. According to Ibn Hisham, it was revealed in the fourth year of the Holy Prophet’s ministry. Sprenger, Rodwell and Nöldeke all agree that it belongs to the Meccan period. Now it is a well-known fact that during the Meccan period, the life of the Holy Prophet and his followers was extremely precarious. They did not even know how to save themselves or where to hide themselves. For no less than three years the Prophet and his few helpless followers were virtually imprisoned in the Shi‘b (valley) of Abu Talib from where they could not venture out. They were under a ban. Is it not then astonishing that when the very lives of Muslims were in peril and the enemy was so strong that he could easily crush the new Faith, disbelievers were challenged to do all that lay in their power to destroy the Quran, and were told that God would frustrate all their designs because He Himself was its Guardian? The challenge was open and unequivocal and the enemy strong and ruthless. But what was the result? The Prophet and his Companions not only remained safe and sound but thrived and prospered and the number of converts continued to swell and the Quran remained safe against all corruption and has ever continued to enjoy perfect security. This distinctive feature of the Quran has not been shared by any other book revealed to any other Prophet.

Sir William Muir, the well-known critic of Islam, says about the Quran: "We may, upon the strongest presumption, affirm that every verse in the Quran is the genuine and unaltered composition of Mohammad himself." Again, "There is otherwise every security, internal and external, that we possess the text which Mohammad himself gave forth and used." Again, "To compare (as the Muslims are fond of doing) their pure text with the various readings of our Scriptures, is to compare things between which there is no analogy." (Introduction to "The Life of Mahomet"). Prof. Nöldeke, the great German Orientalist writes as follows: "Slight clerical errors there may have been, but the Quran of Othman contains none but genuine elements, though sometimes in very strange order. Efforts of European scholars to prove the existence of later interpolations in the Quran have failed." (Enc. Brit.). Professor Nicholson, says in his "Literary History of the Arabs": "Here (in the Quran) we have materials of unique and incontestable authority for tracing the origin and early development of Islam—such mater-ials as do not exist in the case of Buddhism or Christianity or any other ancient religion."

The importance of this security of the Quranic text is further enhanced when we compare it with other revealed Scriptures. The Quran was revealed among an illiterate people, while most other Scriptures were revealed among peoples who were comparatively more literate and therefore better qualified to preserve the purity of their Scriptures. Yet they failed to do so, while the Quran, the most widely read of all revealed Scriptures, enjoys complete immunity from all sorts of corruption. This miraculous preservation of the Quranic text is no mere accident. It has been brought about by the special providence of God in accordance with an openly declared prophecy of the Quran.

The means adopted to safeguard the purity of the text of the Quran have been briefly referred to in verse 2 in the memorable words الکتاب (the Written Book) and قرآن مبین (the Illuminating Recital) signifying: (a) That every verse of the Quran was committed to writing as soon as it was revealed and this writing was most tenaciously preserved. (b) That it was committed to memory as soon as revealed by a number of Muslims. And this pious practice has increasingly continued so much so that in the past centuries hundreds of thousands of Muslims have had the entire Quran literally on the tips of their tongues. Add to this the fact that from the very beginning of Islam the recital of parts of the Quran in the five daily Prayers was made obligatory.

The following additional factors also very materially contributed to the preservation of the Quran:

(1) God has inspired the Muslims with an extraordinary love for the Quran. They enjoy the reading of the Book even if they do not understand the meaning of the text. This leads to its being preserved in their hearts.

(2) The rhythm of the Quran is so sweet and its language so charming and so easy to learn and the construction of its sentences so beautiful that it can be committed to memory with great ease.

(3) God so ordained that immediately after the Quranic revelation became complete, it spread far and wide, to the remotest corners of the world, among all nations and all peoples, so that it became practically impossible for anyone to tamper with its text.

(4) From the beginning the Quran formed for Muslims the basis of all the sciences and learning they acquired and developed with a view to serving it. Various branches of knowledge such as Grammar, Rhetoric, History, Philosophy and Logic were cultivated and developed by Muslims for the sake of a better understanding of their holy Book.

(5) God has preserved Arabic, the language of the Quran, as a living language, while the languages of all other revealed Books, which were not meant to last forever, have become practically dead.

Again, it is not only the text of the Quran that has been preserved intact by God. He has provided for the preservation of its spirit also. This has been done by raising divinely inspired Reformers among the Muslims from time to time. These Reformers, known in Islamic terminology as Mujaddids, receive revelations from God and interpret and explain the true meaning of the Quranic text. Such Reformers appeared among the followers of other religions also, but that was only for so long as such scriptures served as guides for their followers. After the advent of Islam, however, all other religious systems and their scriptures, which were intended only for specific periods and specific peoples, became abrogated and divinely inspired Reformers ceased to appear among them. Now, therefore, the Quran alone among all revealed Scriptures of the world holds the field as a living Book and hence divinely inspired Reformers now appear only among the followers of Islam. In our own time God has raised Ahmad, the Promised Messiah, Founder of the Ahmadiyya Movement, to demon-strate the truth and excellence of the Quran in a manner unparalleled in the history of Islam. Ahmad’s present-ation of Islam is not like one praying for a hearing, as was the vogue among the apologetic school of Muslim writers, but as a victor challenging the protagonists of all other religious systems and the so-called Modernists and Higher Critics to find fault with any teaching of Islam; and also as a judge passing his judgement upon them. The appearance of such Reformers in itself constitutes proof of the living power of a religion and its Scripture inasmuch as they are really the fruit of their religion and their appearance proves its efficacy.

The question here arises, if the Scriptures revealed to the previous Prophets have not been preserved in their original purity, what guarantee is there to believe that the Quran would enjoy permanent security? In this connection it should be noted that the promise of protection made by God in this verse mentions the word الذکر (rendered in the text as "this Exhortation") and not the Quran or any other word; and herein lies the answer to the above question. For, to become deserving of the permanent protection of God it is essential that the Divine revelation should be الذکر of which the necessary attributes are: (1) that it should establish a close and permanent relationship between man and his Maker, inspiring in the former constant remembrance of God, the word ذکر meaning remembering; and (2) that it should elevate man to a state where God may also remember him or in other words favour him with His words and with heavenly help, the word ذکر also means eminence. The verse under comment thus purports to mean that God undertakes to protect any Scripture so long as it serves the above two purposes. But when, through changes in the conditions and circumstances of man, any Scripture ceases to perform these functions and God, in His infallible wisdom, deems it necessary to reveal another Scripture, He naturally ceases to extend His protection to earlier revelations. The question as to when any particular Scripture at any particular time ceases to serve the above-mentioned purposes has to be decided on facts. It is a fact beyond doubt that at the present time no religion other than Islam can claim that there is among its followers anyone who fulfils in his person the conditions mentioned above, viz. attainment of such nearness to God that God begins to speak to him and manifests His special powers for his sake. Such a claim can be made only by a follower of the Quran. As stated above Ahmad, the Promised Messiah, has made this claim in our own time and has proved by powerful heavenly signs that his claim is founded on fact and God is helping his cause wonderfully. It is, therefore, natural that Muslims should claim and believe that now the protection of God is a privilege enjoyed by the Quran alone.

As regards the future, our belief based upon promises made in the Quran is that whenever Muslims forget, or fall away from, the teachings of the Quran, God will, by raising heavenly Reformers, restore to them their faith in its pristine purity. The teachings of the Quran will thus remain effective for all time and will ever continue to enjoy Divine help and protection.

Important Words:

شیع (parties) is the plural of شیعة (a party) which is derived from شاع meaning, it (a thing or a piece of news) became spread or disclosed. اشاع الخبر means, he spread or disclosed the news. شیع بالابل (shayya‘a) means, he (a pastor) called to the camels whereupon they (gathered together and) followed one another. شیعة of which the plural is شیع means, a separate or distinct party of men, so called from their agreeing together and following one another; the followers or assistants of a man; any people that have combined in or for an affair; any people or party whose affair or case is one and who follow one another’s opinion (Lane).

Commentary:

In the word شیع (parties or more literally, parties forming groups) all the former peoples have been spoken of as groups. This negatives the assertion of those so-called in-dependent people who describe themselves as not belonging to any group, for every man must belong to one group or another whether old or new, known or unknown. Herding, according to psychologists, is one of the strongest instincts of man, and it is in reference to this fact that the former peoples have been spoken of as forming so many شیع (parties or groups). For the meaning of the word شیع see Important Words.

The verse purports to state that the Prophet of Islam is not the first Prophet. There have been Prophets before him and God extended His protection to their teachings also. Similarly He will protect his teaching, the Quran. On the occasion of the appearance of a Prophet who brings a new Law, this protection is afforded to his teaching, among other things, by his followers being invested with political power which enables them to give a practical demonstration of the truth of his teaching. His followers may not attain to political power very early in their career, nevertheless they achieve such influence as enables them to demonstrate by actual practice the truth of his teachings. It is indeed surprising that the opponents of every Prophet have always refused to test the truth of his claim by the criteria of the history of past Prophets, which is the easiest way to ascertain the merits of any such claim. This attitude of disbelievers proves that they are not honest or earnest about ascertaining the truth but intend only to confuse the issues.

36:31; 43:8.

Commentary:

The verse shows that when disbelievers addressed the Holy Prophet saying, O thou to whom this Exhortation has been sent down, thou art surely a madman (v. 7), they really used the words in jest. So what it meant in the present verse is that if disbelievers mock at the Holy Prophet, it is not a thing to be wondered at, for even Prophets whom they claim to accept were similarly mocked at by their forefathers.

Another significance of the verse is that whenever there comes a Prophet, God promises to protect his teachings, and this makes disbelievers wonder. They cannot bring themselves to believe that through his teachings he has any chance of success in the face of their opposition and, therefore, they treat him with contempt.

It is surprising that although all Prophets have been mocked at on account of their humble origins, yet whenever a new claimant appears he is expected by disbelievers to come with great pomp and splendour. Disbelievers seem to forget that if past Prophets had come with pomp and splendour, they would never have been treated with scorn. Incidentally, the verse draws our attention to the divine law that the fact that every new Messenger of God is, in the beginning, rejected and ridiculed is really a sign of the truth of his claim rather than of his falsehood.

26:201.

Commentary:

The pronoun "this" in the expression نسلکه (do We cause this to enter) refers to the practice of disbelievers of ridiculing Prophets mentioned in the previous verse. The verse under comment thus signifies that this evil habit of disbelievers springs from their own indulgence in sin and is not imported from outside. It states a general truth, viz. when a man does wrong, his natural aversion for sin is lessened and he gradually develops a liking for it which eventually takes deep root in his heart. It thus follows that the retribution of sin is not the result of some arbitrary action on the part of God but is the natural and inevitable consequence of the sinner’s own action.

26:202.

Commentary:

The evil habit of ridiculing God’s Prophets referred to in v. 12 results in the hardening of the heart and debars the mockers from believing in their Prophet in spite of seeing clear signs in his support. The verse means to say that such has been the end of the scoffers of the Prophets in the past and such will be the end of those who mock at the Holy Prophet now.

Commentary:

See note on the succeeding verse.

Commentary:

In verse 8 mention was made of the objection of disbelievers that, if the Prophet was not the subject of hallucination, it was impossible to explain that the angels which he said came to him with the Divine Message could not be seen by anyone of them. In answer to this objection it was pointed out, firstly, that angels descended on men according to their natural affinity and that, since disbelievers were the fit objects of punishment, only the angels of punishment could come to them (v. 9); secondly, that when God had afforded protection to the Messages of the previous Prophets, there was no reason why He should not have given His protection to the Message of the present claimant (v. 10); thirdly, that the mockery of disbelievers was nothing to be wondered at, since all disbelievers in their time extended the same treatment to their respective Prophets. In fact, disbelievers indulged in mockery to such an extent that they lost all fear of sin which, became as it were, second nature with them. The opponents of the Holy Prophet would meet with a similar fate (vv. 12, 13).

In the present verse another line of argument has been adopted, for in answer to the objection of disbelievers it is here said that not all men are in a position to understand all things, because understanding requires mental affinity on the part of him who wishes to understand. Disbelievers had become such strangers to spiritual matters that even if they were to undergo some of the spiritual experiences which the Holy Prophet had undergone and were to have some of the visions of the spiritual heights to which he rose, they would not believe and would only end by saying that they were subject to magic or witchcraft. The opening of "a door from heaven," spoken of in the preceding verse, refers to having spiritual experiences and "ascending through heaven" refers to visions of spiritual heights. The words "a door" i.e. not all doors but only one of the doors, are intended to hint that such people could only have passing experience of spiritual matters, which cannot conduce to any real spiritual advancement, the experience being intended only to provide them with proof of the truth of such spiritual matters.

The verse may also be taken to mean that when punishment is about to overtake disbelievers, they get frightened and say that if they were now saved from it, they would believe in the Divine Messenger. In this sense, the clause ولو فتحنا علیھم بابا من السماء (And even if We opened to them a door from heaven) occurring in the preceding verse would be taken to mean, "And if We open the door of Divine mercy and avert their punishment"; and the words فظلوا فیه یعرجون (and they began ascending through it) would mean "they, instead of turning to God, become engaged in the acquisition of material prosperity and comforts." The verse thus rebukes disbelievers that they have become so hard hearted that when they see punishment overtaking them, they repent; but when it is averted from them, they relapse into their old life of sin and engrossment in worldly pursuits.

37:7; 41:13; 67:6.

Important Words:

بروجا (mansions of stars) is the plural of برج (burj) which is from the verb برج (baraja) which means, it was or became apparent, manifest or conspicuous; or it was or became high or elevated. ابرج means, he built a tower. برج (burj) means a tower; a chamber built upon the sides of a fortress or palace; a sign of the Zodiac. بروج means, mansions (i.e. the courses or stages) of the moon or the stars; or asterisms or constellations (Lane).

Commentary:

The word بروج may be taken here either in the sense of "mansions" of planets and stars i.e. the spaces or courses wherein the planets perform their circuits, or it may signify the stars themselves.

It is not merely the beautiful appearance of the planets and the stars at night that is meant here, because they are not meant to serve only as an ornament for the heavens or to provide a beautiful sight. In reality their creation serves a great purpose which is mentioned in the succeeding verses as well as in 16:17 & 67:6 and it is in the fulfilment of that great purpose that their real beauty lies. See the following verses.

37:8; 41:13.

Commentary:

In v. 10 the Quran speaks of the "guarding of the heavenly Exhortation," and in the verse under comment it speaks of the "guarding of the heavens" themselves. So the question arises here, what connection is there between the guarding of the heavenly Exhortation and the guarding of the heavens themselves, and why is it that immediately after speaking of the guarding of the heavenly Exhortation, the Quran speaks of the guarding of the heavens. From a study of the Quran it appears that it claims and repeatedly points to a strong resemblance between the physical and the spiritual systems of the world and, in order to bring home to the reader its various spiritual lessons, the Quran repeatedly draws his attention to the physical system of the world.

The denizens of this earth see over their heads a sky set with stars which do their work regularly in their respective spheres and none has the power to make the least change in this great system of nature, for it has been made secure by God. The Quran repeatedly refers to this system as an illustration of the spiritual heavens above us and it is for this very purpose that the celestial system has been referred to in the verse under comment. It is pointed out that just as the physical system of the heavens has been established on strong foundations, similarly, the spiritual system has been laid on solid foundations, and, like the physical heavens, the spiritual heavens are also divided into various spheres. There can beabsolutely no interference in the higher spheres of the spiritual heavens, but in the lowest sphere there may be an attempt at some interference; but it, too, has been fortified with spiritual stars which guard it against any real interference.

Just as the physical heavens are sustained by the physical stars, similarly, the spiritual heavens are sustained by the spiritual stars. Nay, just as the physical heavens mean the sum total of stars which also serve as an adornment for them, similarly, the spiritual heavens are the sum total of the spiritual stars and the latter also serve as an ornament for them. Again, just as the physical stars serve to protect the physical heavens, for they are their component parts, and if they are in any way upset, the whole system will thereby be upset, similarly, the spiritual stars serve to protect the spiritual heavens and if they are disturbed in any way the whole spiritual system will be disturbed. Hence it is that if anyone seeks to disturb the working of the spiritual stars, he is visited with punishment from God i.e. "fire" and "stones" rain upon him, as is clear from the word رجوما (stoning) in 67:6 and the word شھاب (flame) in the following verse.

The spiritual system has been compared to the physical system in other verses of the Quran also. In 33:47, for instance, the Holy Prophet has been likened to the sun, thus indicating that as the sun is the central figure in the physical system, so is the Holy Prophet the central figure in the spiritual realm; he is like the sun in the firmament of Prophets who are like so many stars and moons as compared with him. On a smaller scale, the Holy Prophet is also like the sun among his Companions, whom he likened to stars. He is reported to have said: "My Companions are like so many stars; whichever of them you follow, you will be rightly guided" (Saghir).

The analogy between the two systems, physical and spiritual, is brought out clearly in chapter 12, where Joseph is spoken of as having seen in a vision eleven stars along with the sun and the moon making obeisance to him (12:5). The interpretation of this vision by Joseph himself showed that the sun and the moon in his vision represented his parents and the eleven stars his eleven brethren.

In the verse under comment, the Quran refers to the solar system in order to illustrate how the protection of the Quran promised in verse 10 is to be effected. We are here told that just as in the material universe there is a sky (which is another name for the whole body of stars), similarly, in the spiritual universe there are various Prophets who form the spiritual heaven. Again, as each star serves as an ornament for the physical heaven and is guarding it by means of gravitation and other means, which are perhaps yet unknown to man, similarly, every Prophet is an ornament for the spiritual heaven and helps to guard it. Each Prophet appeared when his presence was really needed and every one of them had a definite task to perform which he alone could do. Similarly, every Prophet helped to guard the spiritual heaven, and served the Word of God, demonstrating its true nature as well as its holy influence in his own person and in the persons of his followers. Moreover, each Prophet fought and routed those wicked people who sought to distort the Word of God, and, as it were, fell upon them like fire and stones and frustrated their designs.

The verse also points out that just as in the physical world satans, i.e. evil persons, exercise some sort of power or influence, and can cause a certain amount of injury to man but possess no power in the heavens, being unable to deprive men of heavenly blessings such as light and air and the wholesome influence of the stars, etc., similarly, in the spiritual world, satans have no control over the Prophets and their true followers (v. 43). Again, just as satans have no power over the blessings which come from the physical heavens, similarly the blessings that are manifested through the spiritual heavens (i.e. Prophets), such as Divine revelation and heavenly signs, are beyond the control of satans. This is how the verse under comment explains verse 10.

The word رجیم (rejected) signifies that such persons will be driven away from the truth and will not be able to accept Islam. Surely, those disbelievers who seek to attain salvation independently of the Prophets of God and do not follow the way which has been prescribed by Him are kept away from the truth and never accept it.

Finally, it must be noted that by the word "satan" in this verse is not meant the forces of evil which serve as a trial for men. Here the word stands for any person who wishes to make spiritual progress independently of the ways revealed by God. As Satan wished to act independently of Adam and refused to obey him, so any person who seeks to attain salvation without following the Prophets of God is called a satan on account of his likeness to Iblis. The preceding verses speak of disbelievers (vv. 14-16); so the word "satan" in the verse under comment refers to such disbelievers as refuse to obey the Prophets and desire to attain union with God independently of them. Against such the spiritual heavens have indeed been guarded, and the doors of God’s nearness are closed against them.

37:11; 67:6.

Important Words:

استرق السمع (hears stealthily). استرق is derived from سرق. The expression سرق منه or سرقه means, he stole from him a thing; he took a thing from him secretly and by artifice; or he came clandestinely to a place of custody and took what belonged to another. استرق منه or استرقه means, he stole from him a thing or robbed him of it. استرق also means, he deceived or circumvented secretly or by stealth. The expression استراق النظر means, taking an opportunity of looking by stealth. السمعmeans, the sense of hearing; the thing that is heard; the faculty in the ear whereby it perceives sounds; the ear itself. The word is used in both the singular and plural. استرق السمع or سرق السمع means, he listened or heard by stealth (Lane).

مبین (bright). See 2:169.

شھاب (flame) is derived from شھب which means, it was or became of the colour in which whiteness predominated over blackness; or in which whiteness was interrupted by blackness. شھاب of which the plural is شھب (shuhub) means, a brand or a flame of fire; or a مشعلة of fire gleaming or radiating; a shooting or falling star; a star or the like of a star that darts across the sky; a shining star; one who is penetrating, sharp or energetic in an affair (Lane).

Commentary:

The verse purports to say that so long as the Word of God is in the heavens and till it descends on the Prophets, it is secure and safe against all interference and stealing, but when, after descending on the lowest heaven it is recited to human beings and when men begin to repeat it to one another, then satans i.e. the enemies of God’s Prophets, try to steal it and make a wrong use of it. Then either as a result of this stealing they are visited by heavenly punishment or the Prophet of the day and his followers explain the true nature of the Divine revelation to the people and expose the deception of the stealers, who then become disgraced and humiliated. Thus the stealing of the Word of God in this verse means that, like thieves who take unlawful possession of the property of other people, the enemies of God’s Prophets seek to steal the Word of God not in order to believe in it but to mislead people by mis-representing and misinterpreting it.

Stealing the Word of God may also refer to the action of such people as seek to represent the teachings of the Prophets as their own. In this way they seek to deceive other people into believing that the Prophets have brought no new thing and that they too have access to that knowledge which the Prophets of God claim to possess. Some of them even go so far as to pretend that it is from them that the Prophets stole their knowledge. But, just as a stolen dress does not fit the body of the thief, similarly the teachings which are stolen from the Prophets do not fit in with the false beliefs of those who steal them and consequently their theft becomes easily exposed.

The words, But if anyone hears stealthily, make it clear that in verse 17 the words, "the heaven" represent the spiritual system, and not the physical firmament, for the stealing away of the Word of God has nothing to do with the physical heavens. The word مبین (bright) which means both a thing that is bright in itself and a thing that illuminates others (2:169) and which has been added to the word شھاب (flame) in the present verse also, shows that the verse speaks of no physical or material flame. The physical شھاب (flame) either means a flame of fire or the light which appears in the sky and looks like a shooting star. It is superfluous to qualify a thing which itself is bright by the epithet مبین (bright). But if the heavens be taken to mean the spiritual heavens and شھاب (flame) be taken as meaning a Prophet of God who brings with him the illuminating light of heavenly signs and fights the evil machinations of those who seek to tamper with the Word of God, then the word مبین (bright) can be used as quite an appropriate adjective to the noun شھاب (flame), for in this case this word would express an additional idea by referring to the bright signs shown by the Prophets.

Stars in these verses represent God’s Prophets, while شھاب مبین (bright flame) or شھاب ثاقب (penetrating flame) occurring in 37:11 represent the Prophet of the day, for although every Prophet is a star and serves as an ornament for the spiritual heaven, yet every Prophet is not always acting as شھاب (flame) destroying the satans who tamper with religion. This is done only by the Prophet of the day or by a living Prophet whose prophet-hood knows no end and whose Law is always in force. When the people of the time of such a Prophet become corrupt and God raises from among his followers a Reformer or subordinate Prophet, in that case also the Master-Prophet is called a شھاب (flame), because it is his spiritual power and influence which works through the subordinate Prophet. According to this significance of the word, Moses, Jesus, and other past Prophets may indeed be called the stars of the spiritual heavens, but they cannot be called شھب(flames), for they have now ceased to be the means for the destruction of satans. But the epithet of شھاب (flame) will always apply to the Holy Prophet, for his mission will continue till the end of days and Divine Reformers will continue to be raised from among his followers who, by receiving spiritual power and influence from him, will continue to destroy the satans of their day.

Of the different meanings of شھاب (see Important Words), it is in the sense of star that the word is used in the verse under comment. This interpretation is supported by vv. 37:7-8 & 67:6, in which it is stated that the protection of the heavens is secured by means of stars which are used as a means of stoning satans. So the pursuing of satans by شھبmeans that so long as a Divine revelation continues to be a living revelation and deserves to be called الذکر (v. 10), God also continues to send شھب or, in other words, heavenly Messengers for its protection. In the verse under comment it has been promised that this method of protecting Divine revelation applies particularly to the Quran. In fact, it constitutes the most effective method of protection, for the heavenly Messengers not only defend the Divine Law from the attacks of satans by the help of heavenly signs but, being favoured by Divine revelation, they are also in a position to give believers a true interpretation of the Word of God, which leaves no room for doubt. Believers thus get rid of those contradictory interpretations which had been puzzling the minds of the people before the coming of the heavenly Messenger.

But what is the significance of the shooting stars that dart across the physical heavens and do they also in any way strike a blow at the satans? This is a pertinent question and the answer is that they too serve a purpose. As a matter of fact it is an invariable divine law that at the advent of every new Prophet God shows two kinds of Signs: (a) those that are manifested in the world round about us; (b) those that take place in the celestial bodies. One of the signs of the latter class is the falling of stars. History testifies to the fact that in the time of Jesus and the Holy Prophet the phenomenon of the falling of stars was frequently witnessed. In the time of the Holy Prophet meteors fell in such large numbers that disbelievers thought that both heaven and earth were going to fall asunder (Kathir, under 72:9). This sign was witnessed in fulfilment of the prophecy of the previous Scriptures, for some changes in the heavens were predicted by the Israelite Prophets as a sign of the appearance of the Holy Prophet. It was from these extraordinary happenings that Heraclius who, it appears, had some knowledge of astronomy inferred that the Prophet-King of the Arabs must have appeared (Bukhari, ch. on Bad’ul-Wahy).

From the traditions it appears that in the time of Jesus also meteors fell in unusually large numbers (Bihar). With regard to the second advent of the Messiah the Gospels say: And there shall be signs in the sun and in the moon, and in the stars (Luke 21:25; Matt. 24:29). And this actually happened in 1885 in the time of Ahmad, the Promised Messiah. Thus both history and traditions bear testimony to the fact that the falling of meteors in unusual numbers has been fixed by God as a sign of the advent of a Prophet. One reason why this phenomenon has been fixed as a sign is that it is beyond a Prophet’s power to cause such a phenomenon and its occurrence therefore leaves no doubt that it has been brought about solely by God. There may also be other unknown reasons for the occurrence of such a phenomenon on the advent of a Prophet. For instance, there may be some hidden influences accompanying the phenomenon which, unknown to man, may be helpful in counteracting the wicked designs of the opponents of the Prophets.

There is also a saying of the Holy Prophet to the effect that sometimes satans succeed in carrying their words to the people before they are overtaken by the shooting stars, and sometimes the latter overtake them before they carry their message to the people. This hadith means that whereas some enemies of the Prophets are overtaken by the sudden and immediate wrath of God, others are granted some respite until the cup of their iniquities is full and then they too are consumed by Divine punishment.

In short, these verses speak of the protection of the Word of God. The Quran says that none can know the Word of God until it is revealed to a Prophet. But when it has actually been revealed, the devils among men (i.e. common folk) and jinn (i.e. high-placed men or those who work clandestinely) try to get access to it by various means and propagate it among men by mixing much falsehood with it, and thus strive to incite the people against the Prophet. They seek to do it by quoting a passage from the teaching of the Prophet and then putting upon it a wrong interpretation. Or they tear a passage from its context and try to mislead the people by quoting it to them. This has been the invariable practice of the enemies of the Prophets of God in all ages.

It is only such "stealing" by the satans which God in His infinite wisdom has deemed fit to permit and against which He has not protected the mission of a Prophet. In fact, God Himself sometimes affords such opportunities to the opponents of the Prophets (6:113). In short, while on the one hand God has so protected His word that no enemy, external or internal, can make any change in it; on the other He, in His infallible wisdom, has permitted satanic people to disseminate wrong interpretations of His word among men and incite them by uttering lies about the revelation vouchsafed to His Prophets. When, however, they have finished doing so, a flame from the heavens pursues and strikes them, with the result that their deception is exposed by the Prophet. This peculiar treatment of the enemies of the Prophets by God casts no reflection on His power, nor does it do any real harm to His religion. The false notions spread among the enemies of the Prophet afford them only a temporary joy of which they soon become deprived.

It also appears from the Quran that satans who carry on wicked campaigns against the Word of God, are of two classes: (a) internal enemies or hypocrites; (b) external enemies or disbelievers. Proof of this division is to be found in the fact that in verse 18 and in 67:6 opposition to the Prophet has been ascribed to شیطان رجیم (Satan, the rejected), while in 37:8 it has been ascribed to شیطان مارد (Satan, the rebellious). Now the word رجیم literally means, "driven away" while مارد means, "rebellious"; hence in the present Surah as well as in Surah 67 the enemies of the truth spoken of are disbelievers who are described by the words شیطان رجیم (Satan, the rejected) for they always keep away from Islam, it being thus hinted that God will protect His word from the attacks of disbelievers; while in Surah 37 we are told that some men, though professing to be Muslims, will try to distort the sense of the Quran intentionally or unintentionally. Such people are called شیطان مارد (Satan, the rebellious). They outwardly pass as Muslims but in their heart of hearts they are rebels against Islam, though they themselves may not be conscious of the fact. God has held out the promise that He will protect His word even from the mischief of this latter class. This was really a prophecy about the future, and it was declared that whenever the so-called followers of Islam became incapable of understanding the true significance of the Quran and began to distort its true meaning, God would protect His word from such mischief by raising a Messenger who would interpret it rightly.

A word about astrologers and so-called spiritualists will not be out of place here. The Prophets of God succeed in extirpating the false notions and make-beliefs of these people as well. The science of the stars and the idea that they influence the actions of man so far as they deal with realities are not opposed to the teachings of Islam. The Quran, on the contrary, repeatedly exhorts its followers to study the laws of nature. It is therefore inconceivable that on the one hand God should have exhorted Muslims to study nature, which includes the study of heavenly bodies, and on the other hand should Himself have sent شھب (flames) upon those who desire to gain a knowledge of the heavenly bodies. Islam is only opposed to superstition and idolatry, and not to true knowledge and rightly-conducted research. Hence so far as these sciences tend to cause and create superstition or mere supposition, they are condemned by Islam. Similarly, these sciences are denounced when they are given the status of, and are treated as religion because then they lead to idolatry (shirk). The physical movements of stars certainly exercise influence upon man, but their influencing the actions of men falls within the purview of the laws of nature. There are thousands of things which are exercising similar influences at one and the same time, but no result can be definitely ascribed to one influence only. It is God alone Who exercises His influence independently of all others. So to think that anything happens in the world as a result of the influence of any single material object, whether a star or anything else, is virtually an act of shirk, which Islam condemns in the strongest terms. This is why the Holy Prophet is reported to have said: "Whoever says, 'We have been favoured with rain through the influence of such and such a star,' is a disbeliever in God and a believer in that star" (Bukhari, Kitabul-Istisqa).

If the word "satans" be taken to refer to astrologers, then the pelting of the satans will mean that during the time when there is no Prophet in the world, astrologers succeed to a certain extent in their trade in hoodwinking simple-minded people but, with the appearance of a Prophet, their falsehood becomes exposed and people can easily distinguish between true prophecies made by heavenly Messengers and the mere conjectures of astrologers.

Some commentators have explained these verses as meaning that satans or jinn ascend to heaven and try to listen to what is decided there and then communicate what they hear to their friends—soothsayers and diviners—mixing with it much falsehood. They further say that God has appointed sentinels to guard His decrees and when it comes to the knowledge of these sentinels that satans are listening to what is being decreed in heaven, they hurl shooting stars at them. This interpretation, however, is open to many objections. Firstly, it is inconsistent with the previous verse wherein we are told that the heavens are guarded by God against satans. It is inconceivable that satans should succeed in violating the guardianship of God and should be able to hear anything that God does not want them to hear. Secondly, if it be supposed that satans are able to steal something out of that which has been guarded by God, they may also be regarded as being able to steal something out of the revelation which is sent down to the Prophets of God, and thus the very sanctity and inviolability of the Word of God will become subject to serious doubts. Thirdly, if it be supposed that satans can have access even to such things as are under the special protection of God, then they can also succeed in tempting the Prophets of God whom He has promised to protect (v. 18). Moreover in v. 43 we are clearly told that Satan has no power over the righteous servants of God. Fourthly, if it be conceded that satans can steal things which are under the protection of God, then even the prophethood of heavenly Messengers will become doubtful, for if satans can manage to steal a little, they can also steal a considerable portion; nay, in that case they can steal even the prophethood of a Prophet. Fifthly, we know that astrologers and diviners are always trying to predict future events. If it is satans who convey and communicate to them secret things, and if they are pelted with shooting stars whenever they try to steal heavenly secrets, then whenever astrologers seek to predict the future and satans try to pry into the secrets of heaven, there should always appear in the heavens a shooting star to drive away a Satan. But such is not the case. Sixthly, the Quran says: Say, none in the heavens and the earth knows the unseen save Allah (27:66). How then is it possible that Satan should be able to know the unseen? The unseen is known only to God and His Chosen Ones. In 72:27, 28 we read: He is the Knower of the unseen; and He reveals not His secrets, to anyone, except him whom He chooses, namely, a Messenger of His. And then He causes an escort of guardian angels to go before him and behind him. This shows that the secrets of the unknown are revealed only to chosen Messengers of God. If these hidden secrets can be stolen by satans on the way, they cannot be said to reach the heavenly Messengers intact. Seventhly, satans cannot steal anything from the decrees of God because, according to the Quran, it is mere falsehood that they communicate to their friends. In 6:113, we read: And in like manner have We made for every Prophet an enemy, evil ones from among men and jinn. They suggest one to another gilded speech in order to deceive. The expression "gilded speech" according to Arabic idiom means, "lies." Eighthly, the Quran says: The satans have not brought it down, nor is it meet for them, nor are they able to do so, for they are debarred from hearing (26:211-213).

From the above it is clear that the secrets of the heavens are God’s guarded treasure to which satans have no access and which are made known only to God’s chosen ones.

13:4.

16:16; 21:32.

Important Words:

مددناھا (have We spread out) is derived from مد. They say مدالشیء i.e. he spread out the thing. مدالارض means, he added extraneous soil or fertilizer to the earth in order to enrich it. مدالرجل means, he helped the man (Aqrab).

Commentary:

The words, والارض مددناھا mean, "We have spread out the earth" or, "We have enriched it." Both meanings are applicable here. The verse signifies that God has made the earth so large that in spite of its being round, man feels no discomfort on account of its roundness; or it means that God has enriched the earth with fertilizers. It is a well-known fact that the earth continues to acquire new strength and fertility from the stars. Astronomical researches have disclosed the important fact that particles of matter have ever continued to fall on the earth from the stars in the form of meteors or meteoric dust which serves to increase the fertility of the earth. Next to such food the earth needs a good supply of water. For this purpose God has created mountains, which serve as reservoirs of water, storing it in the form of snow and distributing it over the earth by means of rivers.

Similarly, both the meanings of the word انبت viz. "to grow" and "to increase" apply here. God has made all things required for the needs of man to grow in the earth and to increase. The verse means that all the requirements of man have been determined by God in a proper proportion and as the process of consumption is also going on, the things needed by man have been suitably made to grow and increase in the earth.

The relation of this verse to the preceding one is that in the latter mention was made of the revelation of the Quran and of the special provision made for its protection and this was illustrated by comparison with certain celestial phenomena. In the present verse, however, another illustration of such protection has been furnished by a terrestrial phenomenon. The verse states that God has made special arrangements for fertilizing the earth and for replenishing and making good its losses. Some of these arrangements are external and some internal e.g. (1) matter falling to the earth from the stellar spaces; (2) the mountains; (3) the inherent powers of the earth. The same is the case with Divine Scriptures. The external arrangement made for their protection is the help which they get from heaven in the form of divine teachers who appear in the fullness of time to safeguard the spirit of these Scriptures; and the internal arrangements are their intrinsic beauties and excellences which attract the hearts of all good men.

7:11.

Commentary:

The verse points out that though man claims superiority over other animals, yet he can make no provision for their sustenance. That provision is made by God alone and constitutes a great proof of His existence.

In the figurative sense the relation of this verse to the previous ones is that like physical sustenance, man is also in need of spiritual sustenance in every age. The people of one generation cannot provide spiritual sustenance for another generation. This is because not only human knowledge and learning but also man’s conditions and circumstances vary from age to age. This change in the conditions and circumstances of man requires a most comprehensive Divinerevelation containing teaching for his material, moral and spiritual development in all ages. For, if it were left to man himself to provide for the needs and requirements of future generations, he could never do it. The knowledge of the present generation cannot meet and satisfy the problems and needs of future generations. Ordinarily, even the Word of God revealed in one generation becomes ineffectual in another generation. But this is not so with the Quran, which is meant to be the universal and the final Law. In the Quran, therefore, God has made full provision for all the needs and requirements of man. Just as God has made provision for the sustenance of animals, for which man cannot make any provision, even so has He placed in the Quran for all future generations of man an inexhaustible store of spiritual food, which they will find in ample measure as and when the need for it arises.

The Quran, in fact, resembles the material universe in the inexhaustibility of its resources. Just as the physical needs of man have been fully met in the past and will continue to be met in future by the material resources of the earth, similarly, his moral and spiritual needs have been met in the past and will continue to be met by the Quran, which constitutes the spiritual universe. See also the succeeding verse.

40:14.

Commentary:

This verse further explains the meaning of the previous verse. It purports to say that God possesses an unlimited stock of everything. But in His infinite mercy He directs the minds of men to a certain thing only when a real and genuine need for it arises. Then it happens that men begin to find access to the required thing and derive benefit from it. For example, there was a time when men did not know the various uses and properties of iron. When, however, the proper time arrived for all its manifold potentialities and uses to be known, they were discovered and these discoveries led to a great change in human affairs. Similar is the case of coal and of petroleum. These things opened up a great vista of progress for mankind. Again, discovery of electricity and the wonderful inventions that have come in its wake have revolutionized human life. Thus the universe has been unfolding its secrets from age to age. The verse under comment purports to say that, like the material universe, the Quran is a spiritual universe in which lie hidden treasures of spiritual knowledge which are revealed to man according to the needs of the time. It is not like other books that it should have served its purpose and then become a dead thing. On the contrary, like the physical universe, the Quran comprehends unlimited treasures of spiritual knowledge for all times. It is, therefore, impossible that it should be left without Divine protection until all the generations for whom its treasures are meant have received them. Other revealed Scriptures never laid any claim about the inexhaustibility of their treasures and therefore they did not enjoy eternal Divine protection.

The subject matter of the previous verse has been further developed in the verse under comment, viz. the protection and preservation of the Quran, but, in a different form. The present verse is intended to point to the provision for the removal of such doubts and misgivings as were to arise in future in the hearts of the people, including Muslims themselves.

7:58; 24:44; 25:49.

Important Words:

لواقح (impregnating) is the plural of لاقح which is the active-participle from لقح. They say لقحت الناقة i.e. the she camel became pregnant; or she received into her womb the seed of the stallion. لقحت النخیل means, the palm-trees became fecundated by means of the لقاح or spadix of the male tree which is bruised or brayed and sprinkled upon the spadix of the female. لاقحmeans, a she-camel having just conceived, or become pregnant. ریاح لواقح means, pregnant winds; impregnating or fecundating winds; winds which collect vapours and then form into clouds and send down rain. حرب لواقح means, a war pregnant with great events. لاقح also means, a man to whom offspring is born (Lane & Aqrab).

Commentary

The word لواقح as explained under Important Words signifies such winds as carry pollen from the male to the female trees in order to fecundate them. It also means the winds which carry vapours rising from the earth to the upper air where they assume the form of clouds. In the present verse the word may be taken in the latter sense or in both senses. The verse would thus mean that it is God Who sends winds which carry the pollen from male to female trees as well as the winds which raise vapours from the earth which become transformed into clouds that send down rain, fertilizing the fecundated plants and making them bear fruit in abundance. The verse proceeds to point out that when with such a common necessity as water it is not in the power of man to preserve it in its purity, it cannot be possible for him to preserve the spiritual blessings of God in their original purity without His help and protection.

The verse is addressed to both believers and disbelievers. To the latter it answers the question of what was the need for the Quran to be revealed in the presence of previous Scriptures? They are told that just as in the presence of oceans of water on the earth there is still need for fresh water from heaven, even so the Quran was needed in the presence of the previous Scriptures. To believers it says that just as even heavenly water becomes impure and has to be renewed afresh from time to time, similarly, whenever the so-called believers would pollute the pure sense of the Quran by the interpolation of their own impure thoughts and false notions into its teachings, God would arrange to have its true meaning restored to its pristine purity by fresh revelation from heaven.

50:44.

19:41.

Commentary:

The verse means to say that when the Word of God is revealed, those who follow the guidance contained therein are given spiritual life, while those who reject it become spiritually dead.

The words, it is We Who are the sole Inheritor, mean that when all creatures have perished, God alone will live. So these perishable creatures cannot be the custodians of His word. Since they themselves are perishable, God cannot entrust to them the custody of His word.

Commentary:

This verse answers the question why the preservation and protection of the Quran cannot be entrusted to believers. The answer is that faith is a matter which pertains to the heart, and the condition of the human heart is known to God alone. The preservation of the Quran does not depend only upon intellectual equipment but upon the purity of the heart also. But it is known to God alone which man is pure of heart, and which is not. God has, therefore, reserved the work of preservation of the Quran for Himself so that He may entrust it to one whom He knows to be so spiritually advanced as to be fit for the duty.

6:129; 25:18; 34:41.

Commentary:

The word حشر (gathering together) used in this verse signifies the post-mortal Resurrection when all generations of men will be assembled together. It is also used to signify the bringing together of men by a Prophet of God. A Prophet rescues the people to whom he is sent from the differences which separate them and links them all in one bond of common brotherhood. The verse under comment refers to both the former and the latter assemblages. It thus consoles the Holy Prophet and his few early Companions with the assurance that, although his countrymen were now bitterly opposed to him, a time would come when they would all gather under his banner.

The words, He is Wise, are intended to hint that the assembling together of the Arabs under the banner of Islam would be brought about not immediately and all at once but slowly and gradually. Immediate and speedy conversion could only be effected by God’s direct intervention amounting to compulsion, but that would deprive men of the merit of such conversion. Moreover, in the event of such Divine intervention it would become impossible to distinguish between people of different spiritual capacities as evinced by the difference in their attitudes towards the heavenly Messenger. If all men had been made to accept Islam by the direct intervention of God, all would have become Muslims on the first day of the announcement by the Holy Prophet of his claim, and all distinction between men of different spiritual capacities and aptitudes, such as between Abu Bakr and Abu Jahl or even between Abu Bakr and later converts, would have altogether disappeared.

The word, All-Knowing, suggests that even if the final triumph of the truth is delayed through Divine dispensation, there is no occasion for the Faithful to lose hope; for God, to Whom all secrets of the future are known, assures them that all Arabia would soon be gathered under the banner of Islam.

Taking the word حشر (gathering together) in the sense of post-mortal Resurrection, the verse would signify that on the Day of Judgement all generations of men, past and future, would be assembled before God and would be rewarded according to their deeds. Muslims, therefore, should not mind if in the early days of the struggle they are meeting with hardships and difficulties, and should not look upon those who have died before the final triumph of Islam as having died in vain, because the real Day of Reckoning is to come after death.

6:3; 15:29, 34; 55:15.

Important Words:

صلصال (dry ringing clay) is derived from صل or صلصل which both mean, it sounded; or it produced or emitted a sound; or it made a clashing, ringing or tinkling sound; or it made a long or repeated sound. صلصل الجرس means, the bell made a prolonged ringing or tinkling sound. صلصل فلانا means, he frightened, threatened or terrified such a one. تصلصل means, it (dry clay) made a crackling sound when trodden upon. تصلصل الغدیر means, the black mud of the pool became dry, because such dry mud makes a crackling sound when trodden upon. صلصال means a noisy ass; an ass or a horse sharp and shrill in voice; clay not made into pottery so-called because of its making a sound; or clay mixed with sand which, when it becomes dry makes a sound and which when baked is فخار; or dry clay that makes a sound by reason of its dryness (Lane & Aqrab).

حمأ (black mud) is the noun from حمأ (hama’a). They say حمئت البئر i.e. the well had in it black (fetid) mud in abundance. حمأالبئر means, he cleansed the well of its black (fetid) mud. حمأ الماء means, the water was or became mixed with black fetid mud, and so was rendered turbid and altered in odour. احمأ البئر means, he threw black fetid mud into the well. حمئی علیه means, he was angry with him. حمأ means, black mud; or black fetid mud (Lane & Aqrab).

مسنون (wrought into shape) is the passive participle from سن. They say سنه i.e. he bit him with his اسنان or teeth; or he formed or fashioned or shaped it; or he sharpened or whetted it. سننت لکم سنة means, I have instituted for you a custom or practice to be followed. They say سن الله سنة i.e. God manifested or made known for the people a right way of acting; سن الطینmeans, he plastered pottery with the clay; or he made the clay into pottery. سن (in the passive voice) means, it became altered for the worse or stinking. مسنون means, bitten with the teeth; sharpened or whetted or polished; made smooth; formed, fashioned or shaped; poured forth into moulds to become hardened and formed into a certain shape; or (mud) altered, for the worse in odour; made long and beautiful (Lane & Aqrab).

Commentary:

The creation of Adam has been mentioned at several places in the Quran and it is worthy of special note that wherever the Quran speaks of the creation of Adam, it prefaces the account with a reference to Resurrection, as may be seen from the following passages:

Reference to the creation of Adam. | Reference to Resurrection.

2:31. | 2:29.

7:12. | 7:9-10.

18:51. | 18:48-50.

20:117. | 20:102-105.

38:72. | 38:50-65.

A careful study of these passages leads one to the conclusion that this juxtaposition is not accidental. The Quran does not refer to Resurrection or facts relating to it when it speaks of other Prophets such as Moses or Abraham; but whenever it speaks of the creation of Adam, it invariably precedes this account with a reference to Resurrection. Evidently, there must be some deep connection between the two events which accounts for their simultaneous mention. The same is true of several other subjects mentioned in the Quran; thus indicating that they have been put together with a definite purpose. For instance, we find that whenever the Quran speaks of the universal spread of Islam, it couples this subject with a reference to the account of Jesus, thus indicating that it was through the Promised Messiah who was to appear in the latter days as the counterpart of Jesus that the complete propagation and the universal spread of Islam was to be brought about. See also vv. 9:30-33, 48:29, 30 & 61:7-10.

As for the reason why reference to the creation of Adam is always preceded by a reference to post-mortal Resurrection, it may be noted (1) that the creation of Adam or man being subject to the Law or Shari‘ah demands that there should be a general Resurrection and final Judgement for adjudging the goodness or badness of human actions and for awarding rewards and punishments; while, on the other hand, Resurrection and Judgement of mankind demands that there should be a Law or Shari‘ah, because without such a Law the awarding of rewards and punishments becomes meaningless; (2) that the creation of man constitutes a strong proof of Resurrection.

The following arguments may be given in support of this contention:

(a) Man is the crown and acme of all creation. His creation became complete after a long process of gradual development and evolution. This proves that there is indeed a Day of Reckoning, because if man had been given his present form at the very outset, it could legitimately be said that his creation in his present form was an accident and that, like other things which took their respective shapes as the result of natural changes, he too, received his present form. But the creation of man in his present perfect form, after a long process of gradual change and evolution, and then the stopping of its further development after his having attained his present form, shows that man’s creation was not an accident but the result of a predetermined plan and that he was meant to be the crown and object of the whole creation.

(b) The fact that there exist in nature two powers—one of good and the other of evil and that man possesses the power to do both good or bad deeds, and that these powers are subject to his volition and control, proves that he has been created to rule and dominate creation. The reward and recompense of his works should, therefore, be something more than the direct result of his actions. This presupposes post-mortal existence and a time of reckoning i.e. Resurrection and Judgement.

(c) All material progress of man depends upon the observance and obedience of the laws of nature and not upon moral and spiritual laws. In man’s life, however, moral and spiritual considerations play a much more important part. It, therefore, follows that material progress is not the end of human life and that there must be some other life where he should receive the full reward of his moral and spiritual endeavours.

Man having been created from صلصال (dry ringing clay) signifies that he has been created from matter in which the faculty and attribute of speech lay latent. This shows that he has been endowed with the power to respond to the voice of God. But as صلصال (dry ringing clay) emits a sound only when struck with something extraneous, the word is intended to hint that man’s power to respond is subject to his receiving the Divine Call. This faculty establishes his superiority over the whole creation.

The Quranic words that man has been created from حمأ مسنون (black mud wrought into shape) have been used to draw attention to the fact that man has been created from حمأ (black mud) i.e. earth and water; earth being the source of the body and water of the soul. Elsewhere, the Quran speaks of "earth" and "water" separately as the things of which man has been created (3:60, 21:31). By joining the word صلصال (dry ringing clay) with the word حمأ (black mud), the Quran means to point out that while other living things are created of حمأ (black mud) only, viz. of earth and water, for they too possess a certain kind of undeveloped soul, man is created of حمأ combined with صلصال i.e. the attribute of speech. He is also مسنون i.e. wrought into perfect shape. See also 95:5.

It should be remembered that the verse does not mean that clay became at once moulded into a living man by God having breathed life into it. The Quran repeatedly emphasizes the fact that the creation of the universe was gradual. The verse speaks here of only the first stage of man’s creation. Other stages of creation have been mentioned in other verses of the Quran e.g. 30:21, 35:12, 40:68, 22:6 and 23:15. These should be read in the order in which they are given here in order to understand how the different stages of development and evolution of man, omitted in one verse, are supplied in the others.

The statement of the Quran that man was created out of "earth" (which, incidentally, means that the long process of his creation started with it) also finds corroboration from the fact that even now man’s food is derived from the earth, certain parts being derived directly and others indirectly. This clearly shows that the matter contained in the earth forms the origin of man; for if such had not been the case, he could not have derived his nutrition from it, because only that thing of which a being is made can supply it with nutrition, a foreign element being unable to replenish wastage.

The verse also implies an effective answer to those who disbelieve and wonder at the possibility of God’s speaking to human beings. The verse points out that it is not the phenomenon of revelation that is to be wondered at. On the contrary, it would be a matter for wonder if there had been no such phenomenon, because even from the very beginning of his creation man had been endowed with the power and capacity to receive Divine revelation and respond to it.

7:13; 38:77; 55:16.

Important Words:

الجان (the jinn) is derived from جن (janna). They say جنه i.e. it veiled, concealed or covered him. جان or الجان generally considered synonymous with جن (jinn) means, the father of the جن or جان is the quasi-plural noun of جن. The word جان also means, that which conceals or darkens; or that which becomes or remains concealed or hidden. It also means, a white serpent or a small white serpent, a species which is harmless and abounds in houses (Aqrab & Lane). See also 6:101, 129.

سموم (hot wind) is derived from سم . They say سمه i.e. he poisoned it or infected it with poison; or he perforated it; or he pierced or passed through it; he examined it and endeavoured to learn its depth. سمت الریح means, the hot wind scorched the things. سموم means, a hot wind; a hot wind which pierces the body; the flaming fire which has no smoke (Lane, Aqrab & Muhit).

Commentary:

Etymologically whatever hides or covers or darkens a thing, or whatever is concealed or invisible or becomes invisible is جن (jinn). According to the popular idea, however, the jinn are such beings as are invisible to us and are capable of being seen only when they disclose themselves to us. The belief in the existence of such spirits is widespread and has been found in all ages. Some include all invisible spirits in the category of angels and look upon the jinn as fallen angels.

The word jinn (see 6:101, 113; 7:13, 39, 180; 17:89; 18:51; 27:18, 40; 34:13, 42; 37:l.59; 41:26, 30; 46:19, 30; 51:57; 55:16, 40, 57, 75; 72:2, 6, 7; 114:7) has been used in different senses in the Quran as well as in the Traditions, all based upon the two basic meanings of the word, viz. (a) that which remains hidden or concealed; and (b) that which hides or conceals or covers. The word جن has been applied by the Quran to the following:

(1) Evil spirits which inspire evil thoughts in the minds of men. They are the agents of Satan and are, as it were, his incarnates (114:6, 7).

(2) Some imaginary beings whom the infidels worshipped but who existed nowhere in the world (34:42).

(3) The inhabitants of northern hilly tracts of Europe of white and red colour whom other peoples, such as Hindus and Jews, looked upon as beings separate from other human beings and who lived detached from the civilized people of Asia but who were destined to make great material progress in the latter days and to lead a great revolt against religion (55:16, 40, 57).

(4) Peoples belonging to alien religions and nationalities (34:13 & 2 Chron. 2:7-18).

(5) Savages and wild peoples who in pre-historic times, before man had morally developed enough to be given a revealed code of laws, lived in caves and hollows of the earth and were subject to no laws or rules of conduct. When, however, man became civilized after having been given a revealed Law, those among the last-mentioned class of men who obeyed it were called انسان (man) by the Quran while those who were of a fiery and rebellious temperament were called جن (jinn). In this sense these two classes of human beings viz. انسان (man) and جن (jinn) still exist and people continue to change from one class to the other according as they become law-abiding and civilized or throw off the yoke of law and defy it. For a fuller treatment of this subject the reader is referred to "Sair-e-Ruhani" and "Tafsir-e-Kabir" by Hadrat Khalifatul Masih II, the Second Successor to the Promised Messiah.

Now for the interpretation of the verse the words, And the jinn We had created before from the fire of hot wind,signify that the people whom God has given the name of jinn were only men of fiery temperament who, on account of their unruly nature, became easily excited and would not submit to anybody. In fact, before the birth of Adam, men were of this nature and disposition. Adam was the first man who achieved a high standard of moral and social perfection and this is why Divine revelation which intimately deals with morals and sociology was, first of all, given to him. So those who accepted Adam’s lead and joined the social system set up by him brought, as it were, a sort of death on their fiery temperament and received the imprint of God’s allegiance and were thus called "clayey" (see the preceding verse) because of their resemblance to clay, which easily submits to any kind of impression with which it is imprinted or any kind of shape which is given to it. But because the jinn preferred individual freedom to association in a social system and refused to give their allegiance to anybody, they were called "fiery" (the present verse), which means that, like the flame of fire, they broke all restraints and went out of control. And they were called jinn also because they lived underground.

The objection that it is putting a far-fetched interpretation on the words, And the jinn We had created before from the fire of hot wind, to say that they merely signify a fiery disposition, possesses no weight. The objection has been answered by the Quran itself where it uses similar expressions. In 21:38, for instance, it says خلق الانسان من عجل i.e. man is made of haste. Now all commentators of the Quran agree that these words simply mean that man is by nature hasty and not that there is any material substance called "haste" of which he is made.

It is also possible that in the earliest stages of his creation man was a fiery being but, as the result of a long process of evolution and develop-ment, he finally became a clayey one, and Adam may have been the leader or chief of those who were the first to attain full development in this process of evolution. This surmise finds an interesting analogy in the fact that the science of geology has proved that the earth too was, at first, a mass of hot fire which later became transformed into a clayey shell.

Finally, it may be noted that the popular belief that jinn, in the sense of invisible spirits, pay visits to men, play frolics with them, subject them to their control and take any kind of work they desire from them or, contrarily, help them to perform prodigious works etc., is a mere myth which has no foundation in fact, being at the same time contrary to the teachings of the Quran.

7:13; 38:77; 55:15.

Commentary:

In this verse by the word "angels" is meant the whole of creation, because angels constitute the first link of all creation and, as such, a command given to them really applies to the whole of creation. The verse purports to say that man has been given a sort of sovereignty or power over creation as a whole which has been made subservient to him; and angels have been bidden to bring about the results of human actions according as they are good or evil. In this respect the command is general. But when the command pertains to the time of a particular Prophet of God when a special Divine decree comes into operation, angels are bidden to help the Prophet of the day who, as it were, becomes the spiritual Adam of his time. Angels then help the Prophet against his opponents and render null all their schemes and machinations against him. In this connection it is significant that, whereas elsewhere the Quran speaks of the command of God to the angels to submit to "Adam," in the present and the following verses the word used is "man." For an explanation of the words, from dry ringing clay, from black mud wrought into shape, see v. 27.

32:10; 38:73.

2:35; 7:12; 17:62; 18:51; 20:117.

Commentary:

In the present verse the example of the man who, in the beginning of human civilized life, achieved moral and spiritual perfection has been cited, and we are told that he was vouchsafed Divine revelation and angels were pressed into his service and were made to carry out his programme and plans. The mention of man or Adam here implies that the descending of the Word of God upon man and its preservation and protection have gone on from the beginning of creation.

The pronoun "him" in the expression سویته (I have fashioned him) refers not only to Adam but to every human being; for it is into every man that God breathes His spirit and angels are also appointed to serve him. When a peasant, for instance, ploughs his land and casts his seed in it, the angels are bidden to help him and produce the results of his labour. Thus the injunction, fall ye down in submission to him, given to the angels holds good for every human being. It appears from the Quran that whereas all things are subject to the control of angels, all things have been created for the service of man (45:14). This shows that angels are employed in the service of mankind.

2:35; 7:12; 17:62; 18:51; 20:117.

2:35; 7:12; 17:62; 18:51; 20:117.

Commentary:

The word الا (but) has been used here in the form of مستثنی منقطع thus hinting that Iblis was not one of the angels. This is also clear from the words کلھم اجمعون (all of them together) used about the angels in the preceding verse. Such emphatic expression could not be used about angels, if Iblis had belonged to their community.

It may be asked why God punished Satan (vv. 35, 36) for his failure to carry out a command which was addressed only to angels (vv. 29, 30). In reply to this, it should be remembered that when a command is given to a person, it automatically applies to all those who are under his jurisdiction and subject to his control. As angels were commanded to submit to, and serve, Adam, therefore this command automatically applied to all those creatures of God who were made subject to the administration of angels. Elsewhere, the Quran itself makes the point clear that the command to angels implied a command to Iblis (7:12, 13).

As man was endowed with the power to do both good and evil, it was necessary that both kinds of incentive should have been created for him. One incentive was created in the form of angels, and the other came into being in the form of Satan.

When God created Adam, angels were commanded to serve his cause and, along with angels, other things comprising the universe were also made subservient to man but, owing to error or negligence on his part, these things sometimes get out of his control and thus, becoming as it were the manifestations of Satan, begin to harm him. These evil things (e.g. fire, etc.) are intended to serve man and are subject to his control and man can derive great benefit from them; but when they get out of his control, they do him great harm.

It should also be remembered that, as already explained under 2:31-35 and 7:12-20, the dialogue between God and Adam or between God and Satan need not be taken literally. It is most probably intended to represent a state of affairs extending over a long period of time. The word Iblis or Satan also includes all harmful persons and things representing the unseen Evil Spirit.

7:13; 38:76.

7:13; 17:62; 18:51.

Commentary:

The verse may be understood to mean that the arch-enemy of truth who opposed Adam spoke of the latter as if saying: "Here is a poor and humble fellow who justifies, and indeed glories in, the submission of all others to him. He and his comrades are a party of mental slaves who take pride in imitating others. But my nature rests high on the firm rock of freedom and independence. How then can I, his superior, bring myself so low as to obey his orders and carry out his wishes?" This dialogue, however, is no real talk between God and Iblis but only an allegory, the sense being that the new order which was to be inaugurated by Adam was regarded by his chief opponent and those of his way of thinking as contrary to their sense of pride and their conception of freedom and, consequently, a source of humiliation for them. Satan, therefore, refused to give it his allegiance considering the old order to be better than that introduced by Adam. It is this sense of the comparative values of the two orders that is meant to be expressed in the terms طین (clay) and نار (fire) expressed in 38:77. For an explanation of dry ringing clay, from black mud wrought into shape, see under v. 27.