لَحۡم

5:4; 6:146; 16:116.

Important Words:

المیتة (that which dies of itself) is derived from مات i.e. he died. میتة means: (1) an animal that has died a natural death (Aqrab); (2) an animal that has not been slaughtered in a manner prescribed by Law (Lane & Mufradat).

الخنزیر (swine). Authorities differ as to the derivation of this word, some deriving it from خنزر and others from خزر. The word الخنزرة means, hard and rugged land; or a clumsy, badly-finished axe. خزر الرجل means, the man looked with the hinder parts or outer angles of his eyes (Lisan). خزرت العین means, the eye was or became narrow and small. خزر الرجل means, the man looked from the outer angle of the eye; or he had a distortion of one of his eyes. The Arabs say: کل خنزیراخزر i.e. all swine look from the outer angles of their eyes. خزر المرء means the man affected or pretended to be cunning. الخنزیر means, the swine, the hog, the pig; a certain well-known foul animal the eating of whose flesh is said to be forbidden by every Prophet (Lane). The Holy Founder of the Ahmadiyya Movement says of the word خنزیر: "The very name of this foul animal contains an allusion to the prohibition of its flesh. It is a combination of خنز and ار, the first part meaning, 'very foul' and the second, 'I see'. The word thus literally means, 'I see it very foul'…What is yet more remarkable is that in Hindi this animal is known by the name سؤر which is similarly composed of two words, i.e. سوء and ار, the latter part being identical with the latter part of the Arabic word and the former being the exact equivalent of the first part of the Arabic form. The Hindi word, therefore, exactly means the same as the Arabic, viz. 'I see it very foul'…In Hindi this animal is also known as بد meaning bad or foul which is probably a translation of the original Arabic word" (Teachings of Islam).

أھل (invoked) is derived from ھل meaning, it (the moon) made its appearance; he (the man) cried aloud. اھل also means, it made its appearance; he called or cried aloud. اھل بالتسمیة علی الذبیحة means, he invoked or pronounced the name of God while slaughtering an animal. اھل السیف بفلان means, the sword cut into him ( Aqrab). اھلال which is the infinitive-noun from اھل means, to raise one’s voice aloud by way of exclamation, on seeing the ھلال or the moon of the first night (Mufradat). Thus اھل به لغیر الله would mean, on which the name of anything besides God has been invoked at the time of slaughter; or which has been cut or slaughtered for a being other than God.

اضطر (driven by necessity) is derived from ضر which means, it did harm. ضرہ الی کذا means, it forced him to resort to that. اضطره means, he compelled him against his will. اضطره الی کذا means, he compelled him against his will to have recourse to that (Aqrab).

باغ (disobedient) is derived from بغی meaning, he rebelled; he disobeyed; he committed a wrong. باغ is really باغی being the active participle from بغی meaning, one who disobeys; one who is rebellious (Aqrab).

عاد (exceeding the limit) is the active participle from عدا i.e. he exceeded the proper or the prescribed limit. عدی علیهmeans, he transgressed against him. عاد is really عادی meaning, one who exceeds the limit (Aqrab).

اثم (sin). The verb اثم means, he did a thing which was unlawful for him; he did a thing which made him deserving of punishment. Thus the noun اثم means: (1) anything unlawful, i.e. a sin; (2) anything which makes a person deserving of punishment (Aqrab); (3) anything that pricks the mind as something evil (Mufradat).

Commentary:

This verse speaks only of food that is حرام or unlawful. It makes no mention of طیبات or pure and wholesome things to which reference has already been made in the preceding verse. It should not be supposed that the four things mentioned in this verse are the only things prohibited in Islam. As a matter of fact, Islam prohibits the use of many things; but they are divided into grades or classes, some of them being حرام or unlawful and others being ممنوع or simply forbidden. The verse under comment mentions only the former class. The forbidden things have been stated by the Holy Prophet and are mentioned in Hadith. They must not be used by the Faithful but they cannot be called حرام or unlawful. In fact, there is a great difference between unlawful (حرام) and forbidden (ممنوع) things. Islam recognizes due difference in the importance of different things, and so all prohibitions cannot be classed together and treated as of equal importance. The use of حرام or an unlawful thing has a great and direct bearing on the moral and spiritual development of man but it is not so with a ممنوع or forbidden thing which stands on a lower level of importance, though both are prohibited.

Among the things declared حرام or unlawful in this verse, the injuriousness of consuming blood and the flesh of a dead animal as food has been recognized by most authorities on medicine. The use of the flesh of swine has also proved to be injurious not only to the physical health of man, but also to his moral and spiritual health. The swine eats filth and takes delight in living in dirty places. It has indecent habits and possesses the evil trait of sex-perversion. Tape-worms, scrofula, cancer and encysted trichina are known to be more prevalent among pork-eating peoples. The use of pork also causes trichinosis.

The clause, and that on which the name of any other than Allah has been invoked, refers to that animal at the time of whose slaughter the name of any deity other than Allah is invoked or that animal which is slaughtered with a view to winning the pleasure of an idol or a saint etc., even though the name of Allah may have been mentioned while slaughtering it. Hence, all such animals as are sacrificed in order to propitiate a false deity or a saint, or any food that is cooked as an offering to a deceased person have been condemned as unlawful. Such foods are spiritually harmful. The incentive to these offerings is شرك (i.e. idolatry) and شرك is tantamount to rebellion against God.

In spite of the fact that the above mentioned things have been declared to be unlawful, the verse goes on to say that if for want of food the very life of a person should be in danger, considerations of the preservation of human life must temporarily prevail over other considerations. This is a case of choosing the lesser of two evils. Hence the verse very wisely makes an exception in case of a real and urgent necessity when no other food is available and one is in real danger of losing one’s life if one does not use the unlawful food. In fact, of the four unlawful things, the first three have been declared unlawful mostly on the basis of the fact that they are injurious to physical and moral health, and it is certainly wise to permit their use in case of urgent necessity when there is real danger to life. As for the fourth thing, i.e. a food consecrated to any other being beside Allah, it is evident that it is not injurious intrinsically. It is injurious only from the point of view of faith. Therefore when such a thing is used merely to save one’s life, which may be so usefully employed in the service of religion, there can be no real objection in eating it, because this extremely rare act cannot be considered as involving شرك or idolatry, particularly when it is performed with the sanction of God.

Permission for the exceptional use of such things is, however, qualified by two important conditions: (1) that one who resorts to this use must not be باغی (i.e. disobedient). There should be no lurking spirit of revolt or disobedience behind the act. The circumstances must be real and the condition genuine, and nothing should be done out of design and wilfulness; (2) that the user of unlawful food under exceptional circumstances should not become عاد i.e. he should not exceed the limit. He should confine himself to such quantity only as is absolutely essential to save life. Thus the exceptional use is permissible only at a time when one is under bona fide constraint and is in real danger, and then only to the extent which is absolutely necessary for saving life.

Though it has been declared in this verse that there is no sin in partaking of a prohibited food when no revolt or transgression is intended, yet as one might err in judging what is revolt or transgression and what is not, and thus be unconsciously guilty of breaking a divine commandment, the Quran adds the words: surely, Allah is Most Forgiving, Merciful, meaning that an unintentional deviation will be forgiven by the Merciful God. The clause also reminds a Muslim that though it has been made permissible for him to take unlawful food in exceptional circumstances, yet such circumstances may be due to certain hidden shortcomings of his own for which he should seek God’s forgiveness, and that if he does so he will find God Forgiving and Merciful. In this connection see also 5:4; 6:146 & 16:116.

23:15.

Important Word:

خاویة (fallen) is derived from خوی. They say خوی البیت i.e. (1) the house fell down in ruins; (2) the house became empty and untenanted (Aqrab).

عروش (roofs) is the plural of عرش (roof). They say عرش i.e. he built a house. عرش البیت means, he raised the roof of the house. عرش means: (1) the roof of a house; (2) the throne or the ceremonious chair of a king; (3) the pillar, etc. supporting a thing; (4) honour and prowess; (5) leaders and chiefs among men; (6) tent, canopy, shed etc. affordingshade; (7) trellis supporting vines (Aqrab & Lane).

یتسنه (have rotted) is derived from سنه i.e. (1) it passed through a time extending over years; (2) it (food, etc.) became altered and rotten by the lapse of years or absolutely. تسنه gives the same meaning as سنه (Aqrab).

Commentary:

The preceding verse contained one illustration of how Allah brings His friends out of darkness into light. The present verse cites, as hinted in the words, or like him, another illustration of how He breathes new life into a people after they have fallen and become degraded.

The ruined town referred to in the verse is Jerusalem which was laid waste by Nebuchadnezzar. The person who, as the verse says, passed by it was Ezekiel, the Prophet; and the words which had fallen down upon its roofs hint that it was soon after its destruction by Nebuchadnezzar that Ezekiel passed by the town. Ezekiel was among the Israelite captives whom Nebuchadnezzar carried away to Babylon and who, in accordance with an ancient custom, were made to pass by the ruins of the town so that they might witness with their own eyes how their city had been laid in ruins by the conqueror. Ezekiel, who was a great well-wisher of his people, was immensely pained to see the ruins of the sacred city and pathetically asked God when the time would come when the ruined city would be restored to life, i.e. when its inhabitants, the children of Israel, would come back to it, rebuild it and make it prosperous once more. This prayer, it appears, was heard by God Who showed him in a vision that the restoration asked for would come in a hundred years.

The clause then Allah caused him to die for a hundred years does not mean that Ezekiel was actually made to die and then raised to life again. It was, in fact, a vision which Ezekiel saw (Ezek. 37). The Quran sometimes mentions scenes seen in a vision as if they had actually happened, without stating that they were witnessed in a vision or a dream (e.g. 12:5). What actually happened was that Ezekiel saw in a vision that he had died and remained dead for a hundred years and then had come back to life. As he was the representative of his people, his death signified the death of the Israelites. Thus God informed him through this vision that the children of Israel would remain in their state of captivity and lifelessness for a hundred years, after which a new life would be given them and they would return to inhabit their sacred city. And this dream or vision actually turned out to be true. For Jerusalem was first invaded by Nebuchadnezzar in 597 B.C. and again in 587 B.C., when after a long siege the city was totally destroyed by his general in 586 B.C. Ezekiel probably saw the vision in 586 B.C. The city was rebuilt about 100 years after its destruction and thus the vision came true.

It is wrong to think that God actually caused Ezekiel to die and that he remained dead for a hundred years and was then brought back to life; for that would have been no answer to his prayer, which did not pertain to the death and resurrection of any individual but to that of a town which was lying in ruins.

The words, which had fallen down upon its roofs; point out that Ezekiel saw the ruins soon after the destruction (not necessarily the complete and final destruction) of the town when the fallen roofs were still to be seen under the debris of the walls.

The words, I have remained a day or part of a day, are intended to express indefiniteness of time and mean, according to the Quranic usage, that Ezekiel did not know how long he had remained in that state. The words have been used in this sense in another passage of the Quran as well: They said, We have tarried a day or part of a day. Others said, Your Lord knows best the time you have tarried (18:20). Again, They will say, We tarried a day or part of a day, but ask those who keep count (23:114). In fact, یوم (day) here does not mean a day of 24 or 12 hours but time absolutely (see 1:4). The clause, I have remained a day or part of a day, may also refer to the time for which Ezekiel slept or the time he took in seeing the vision or the dream. Apparently Ezekiel thought that he was being asked about the duration of the time of the vision.

The clause, Nay, thou hast remained in this state for a hundred years, points out that although in one sense he had remained in that state for a hundred years (for he had dreamt that he had been dead for a hundred years), yet the statement that he had tarried for a day or part of a day, was also correct, for the time spent in seeing the vision was naturally very short. To bring home this fact to the mind of Ezekiel, God directed his attention to his food and drink and to the ass. That his food and drink had not become stale and that his ass was still alive, showed that he had really tarried only for a short time. The words and look at thy ass also indicate that Ezekiel saw the vision while sleeping in his fields with his ass by his side, for while in captivity the Israelites were made to work in the fields as farmers.

The words that We may make thee a Sign unto men show that Ezekiel was to be made a Sign to men inasmuch as his vision, according to which Jerusalem was to become re-inhabited by the children of Israel, was to come true. The words, look at the bones, are intended to echo the words used by the children of Israel in those days of misery, viz. that they had become like dry bones and there was no hope of their being ever endued with new life (Ezek. 37:11, 12). The words along with the accompanying clause meant that God had power to clothe the bones with flesh and to breathe new life into them. The bones were first to be set or placed in position and thereafter clothed with flesh, i.e. the Israelites, then like dead bones, were first to be brought back to their town and then the process of the clothing of the bones with flesh, i.e. the rebuilding of the town, etc. was to be completed.

The vision of Ezekiel has been mentioned in the Bible in chapter 37 of his book.

2:174; 6:146.

5:91.

3:20, 86.

2:174; 6:146; 16:116.

Important Words:

المیتة (an animal which dies of itself). Though generally speaking everything that is dead is میتة in its specific sense, the word signifies an animal that has died of itself without being properly slaughtered (Lane). See also 2:174.

المنخنقة (that which has been strangled) is derived from خنق. They say خنقه i.e. he squeezed his or its throat that he or it might die; he squeezed his or its throat so that he or it died; he strangled or throttled or choked him or it. اختنق or انخنقmeans, he or it became throttled or strangled or choked. شاة منخنقة means, a goat or sheep strangled or throttled (Lane).

الموقوذة (that which has been beaten to death) is derived from وقذه. They say وقذه i.e. he beat or struck him or it violently till he or it became relaxed and was at the point of death; he broke his or its skull, wounding the brain; he beat him or it till he or it died. شاة موقوذة means, a goat or sheep beaten to death either with a stick or staff or stones, etc. (Lane).

المتردیة (that which has been killed by a fall) is derived from ردی. They say ردی الرجل i.e. the man perished. رداه بحجر means, he threw stones at him and hit him. تردی means, he or it fell or tumbled down into a well or a pit. It also means, he or it fell down from a mountain, or a height and died. المتردیة means, that (a goat, etc.) which falls from a mountain or a height, or falls down a well, or a pit and dies (Lane).

النطیحة (that which has been gored to death) is derived from نطح. They say نطحه i.e. he (a ram, etc.) smote him or it with his horn. النطیحة means, a sheep or goat smitten with the horn and so killed (Lane).

ماذکیتم (that which you have properly slaughtered). ذکی (dhakka) is derived from ذکی (dhaka). They say ذکت النار i.e. the fire blazed or burned brightly. ذکت الارض means, the land was or became clean and pure. ذکی النار (dhakka) means, he made the fire blaze or burn brightly. ذکی العقل means, it (medicine, etc.) sharpened the intellect. ذکی الشاة means, he slaughtered the goat in the manner prescribed by the Law of Islam (Lane).

النصب (idols) is derived from نصب which means, he set up or he fixed. النصب according to some is singular, the plural of which is انصاب; and according to others, it is plural, of which the singular is نصاب. The word means, signs or marks set up to show the way; stones set up and worshipped to the exclusion of, or in preference to, God; anything that is so worshipped; stones which the pagan Arabs set to sacrifice or slay animals before them, the name of some deity being pronounced in the killing of such animals; idol or idols; but whereas idols were generally carved and had some form or shape, النصب were simple uncarved stones (Lane & Aqrab).

ازلام (divining arrows) is the plural of زلم and is derived from the verb زلم (zalama), meaning, he cut off the protruding part of a thing, such as the nose; he made his gift small in quantity as though he had cut off something from it. زلم السھم means, he cut or pared the arrow to make it proportionate and good-looking. زلم means, an arrow without a head and without feathers. ازلام (the plural of زلم) were those divining arrows by means of which pre-Islamic Arabs sought to know what was allotted to them. On some of these arrows the word "command" and on others "prohibition" were written, while others were left blank, and all these were kept together in a suitable vessel. When anyone wanted to do a certain thing or go on a journey, he would take out one of the arrows without looking at them and then act according to the instruction of "command" or "prohibition" as the case might be. If the blank arrow came out, the experiment was repeated, till an arrow bearing the word "command" or "prohibition" was taken out (Lane).

الیوم (this day) here really signifies "now". See 1:4.

مخمصة (hunger) is derived from مخمص. They say خمص البطن i.e. the belly was or became empty, i.e. hungry. خمصت القدم means, the foot rose from the ground or was hollow in the middle of the sole, so that it did not touch it. خمصه الجوع means, hunger rendered him lank in the belly. مخمصة therefore, means, emptiness of the belly; hunger (Lane & Aqrab).

Commentary:

This verse shows that the Quran does not consider the prosperity and predominance of Islam to be dependent on territorial conquest and the extension of material power, but on its being a perfect and complete religion. it draws the attention of Muslims to the fact that now that all the teachings needed for the moral and spiritual regeneration of man have been embodied in the Quran, it is up to them to win the premier place in the comity of nations by acting upon them and holding fast to them.

The words ikmal (perfecting) and itmam (completing) which are noun-infinitives from اکملت and اتممت (have I perfected and completed) occurring in the clause, This day have I perfected your religion for you and completed My favour upon you, are full of meaning and convey two different and distinct senses. The former, (i.e. perfection) relates to quality, and the latter, (i.e. completion) to quantity. The use of the word اکملت (I have perfected) with regard to the teaching of the Quran thus shows that doctrines and commandments affecting the physical, moral and spiritual development of man have been embodied in the Quran in their most perfect form; while the word اتممت (I have completed) shows that nothing which was needed by man has been left out. Again, the former, i.e. perfection, pertains to command-ments relating to the physical side of man or his external self, while the latter, i.e. completion, relates to his spiritual side or his inner self, viz. the completion of the spiritual blessings which follow the observance of the outward Law.

Thus, the verse hints that as the Divine Law has been perfected and completed in the Quran it shall not be superseded by any other Law. The Laws that preceded the Quran were meant for particular peoples and limited periods, being suited to their special requirements only. Similarly, the Prophets that preceded the Holy. Prophet of Islam were only sent to particular nations. This was quite in the fitness of things. The means of communication between different countries were then in a very undeveloped state and people living in one country knew little or nothing of the countries that lay far off from them. Moreover, nations of the earth were then in different stages of development, some being very backward and others only partially developed and the mind of man had not attained its full growth and development. Hence, the circumstances then obtaining required that separate Messengers be sent to separate nations who should give them such teachings as suited their particular needs and requirements. This state of things, however, was not to last forever, the Oneness of God presupposed oneness of mankind and it was quite natural that, when the God-given faculties of man became fully developed and the means of communication also improved so that intercourse between different nations became easier and more common, God should raise a Prophet for the whole of mankind and give him a perfect Law which should fulfil all the needs and meet all the problems of humanity

But the mere existence of a perfect Law cannot prevent the moral degeneration of humanity. So in spite of the presence of the Quran, it was necessary that heavenly Reformers should continue to appear in the world in times of degeneration, and, being inspired of God, should give new life to corrupt and degenerate humanity. In fact, the promise about the appearance of such Reformers is implied even in the words, This day have I completed My favour upon you, for if religion has been completed, it does not stand to reason that when mankind should consign God to oblivion and forget the object of their creation, God should make no provision for their regeneration. In that case, His favour upon them cannot be said to have been "completed". Thus, the very comple-tion of God’s favour upon Muslims requires that He should raise among them such Reformers as should breathe a new life into them, whenever their spiritual and moral degeneration demands it. Says the Holy Prophet, "God will raise among the Muslims at the head of each century a Reformer who would regenerate their religion for them" (Dawud, ch. on Malahim).

It may also be noted here that the perfection and completion of God’s religion and favour has been mentioned side by side with the law relating to eatables in order to point out that the use of lawful food forms one of the most important bases of good morals which in time provide a pedestal for spiritual progress.

2:174; 5:4; 16:116.

6:122.

Commentary:

The verse points out that the laws made by pagan Arabs with regard to permissible and forbidden foods were arbitrary, without any wisdom underlying them; while the food-laws made by Islam were based on reason and deep wisdom. Fundamentally speaking, Islam forbids four things__ three on the basis of their being رجس i.e. unclean and impure, and one on the basis of its being فسق i.e. profane and irreligious. The three first-mentioned things are (1) carrion, (2) the blood which pours out when an animal is slaughtered or wounded and (3) the flesh of swine. All these are, as the verse says, رجسi.e. unclean and impure, i.e. they are harmful to the physical and moral health of man. The word رجس it must be noted, is to be read with each of the three first-mentioned forbidden things.

The fourth thing forbidden is that on which the name of one other than Allah is pronounced. The reason for the prohibition of this kind of food lies in the fact that such food is, as the verse calls it, فسق i.e. profane, viz. a source of disobedience or rebellion against God. The eating of such food will injure the spiritual health of man and will crush his feelings of love and jealousy for God. See also 2:174.

35:13; 45:13.

Important Words:

طریا (fresh) is active participle from طری or طرو. They say طری اللحم او طرو i.e. the flesh-meat was or became fresh, juicy or moist. طری also means, it became new; was newly made or done; was renewed. طراہ (tarra-hu) means, he rendered it fresh or juicy. طری الطیب means, he rendered perfume fragrant by admixtures. طری البناء means, he plastered or coated the building with clay or mud. طری therefore means fresh, juicy or moist; (Lane & Aqrab).

مواخر (ploughing) is the plural of ماخرة which is active participle from مخر. They say مخر السابح i.e. the swimmer clave the water with his arms in swimming. مخرت السفینةmeans, the ship clave the water with its stem and ran; clave the water with a noise; ran cleaving the water with a noise; faced the wind in her course; advanced and retired. The primary signification of مخر is the act of cleaving; and it also signifies the making of a noise or sound. ماخرة means, ships cleaving the water with their stems; or thrusting the water with their stems; or the sound of the running whereof, by means of the wind, is heard; or running; or advancing and retiring by means of the wind (Lane & Aqrab).

Commentary:

In the preceding verses mention was made of those things which grew on land or of which man could enjoy the benefit on land. In this verse, however, mention is made of water and things that grow therein. It may be noted that while speaking of the sea the same expression سخر (He has pressed into service) has been used in this verse as in the case of the night and day and heavenly bodies in v. 13, the expression بامرہ (by His command) which occurs in that verse has been dropped in the present verse. This is because heavenly bodies and the alternation of night and day are beyond man’s control and the benefits man derives from them are gratuitous and independent of any labour or effort on his part; therefore when mentioning them the expression, (by His command) has been used. But because for the benefits that man derives from the sea he has to make some effort in the making of boats, etc., this expression has been left out.

The sea is a most important source of material benefits to man. It is the great repository of water from which the sun supplies us with rain. It is also the highway for travel and commerce and an important source of food for man. It is quite obvious that God Who has made such vast provision for the physical needs of man could not have failed to make similar provision for his moral and spiritual needs.

The verse also suggests that although water is so essential for man and is present in such abundance in the sea it is unfit either for drinking or for irrigation purposes unless it is distilled by process of evaporation and is made usable. In the same way the mere existence of moral and spiritual truths in the world can be of no avail to man unless they are purified of all dross and are so assorted and presented as to suit his needs.

The subject of the uses and benefits of water for man began with 11th verse and is continued in the following verses. The theme is developed in all these verses that it is on water that men and animals have to depend for their food and that the sun, the moon, and the stars too have some sort of connection with water. The sun causes the water of the sea to evaporate, and then the same returns to us purified in the form of rainwater. This theme of the various uses of water leads us to a much nobler spiritual theme. It is that although we have water in the sea yet we cannot turn it into clouds. Similarly, though we possess reason and intellect, yet unless the water of revelation comes down from heaven our reasoning faculties alone can be of no avail to us to frame a perfect Law that may conduce to our moral and spiritual well-being.

2:174; 5:4; 6:146.

Commentary:

See notes on vv. 2:169,174; 5:4; 6:119,120 & 146.

Important Words:

For علقة، نطفة and مضغة see 22:6.

Commentary:

نطفة i.e. the impregnated ovum on its arrival in the cavity of the womb chooses by mutual attraction a place for its abode in the inner wall of the womb, and there it becomes attached to it and does not flow out with discharges. After that it makes erosion into this spot, and produces bleeding, thus making its way into the layers of the decidua. Then it becomes increasingly covered up with maternal blood, forming within the ovum a connection with it. At this stage it looks like a mass of congealed blood and therefore the Quran calls it علقة which not only means congealed blood but also signifies an attachment or connection with something else. Thus a brief single word describes this stage of the ovum, i.e. its attractions, connections and the formation of the blood-vessels in it. In the next stage the ovum becomes a blastoderm, which is called مضغة in the Quran. This blastoderm has three layers from which all the organs of the foetus are developed. The Quran then describes the transformation of the layers of the blastoderm by the words, Then We fashioned bones out of this shapeless lump, which means that out of the مضغة (lump) God creates bones. After this God covers the bones with flesh and skin and other organs and then He perfects its creation internally. At this stage the body in the womb develops a soul from within itself. The Quran has described this remarkable change in the words, Then We developed it into another creation. These words show that the soul is not imported into the human body from outside, but grows in the body as it develops in the womb. It is an essence which is distilled from the body in the course of a long process, as beer is distilled from barley. It has at first no separate existence from the body but the processes through which the body passes during its development in the womb distils from the body a delicate essence which is called the soul. As soon as the relationship between the soul and the body becomes completely adjusted, the heart begins to function. The soul then has a distinct existence of its own apart from the body which henceforth serves it as a shell.

As referred to above there exists a remarkable parallelism between the spiritual development of man as described in the first ten verses of the Surah and the physical development of the embryo mentioned in this and the preceding verse.

The initial stage of spiritual advancement of man is described in the words, "who humble themselves in their Prayers" (v. 3 above), i.e. who assume an attitude of humility and submission while offering their prayers and supplications to God. The stage of physical development corresponding to this initial stage of spiritual progress is the stage of نطفة, or the impregnated ovum which is a seed that combines in itself, in a miniature form, all the different faculties, properties, external and internal organs, and all other features that become prominent in the later stages of physical development. The نطفة however, remains much more exposed to danger than the embryo in its later advanced stages. It is only like a seed which has just been cast into the ground and which has as yet formed no connection with its environments. The attraction of the womb has not yet given it a proper place of development. It is therefore liable to flow out and become destroyed in the passages of the organs of generation like a seed that falls on rocky ground.

What is true of نطفة which forms the first stage in the physical development of man is equally true of man in the first stage of his spiritual progress. This first stage is that condition of humility in which the believer prays to God. It is like a mere seed which is cast in the soul of man, and comprises in an undeveloped form all the faculties and features which reveal themselves in a most attractive form in the last stages of his spiritual advancement. But just as the نطفة continues to remain in a precarious state until it forms a connection with the womb, similarly humility in Prayers is exposed to constant risk until man forms some spiritual connection with his Creator. Without this connection humility in Prayers is but a slippery stage where the spiritual wayfarer is at every step liable to fall.

The next stage in the physical development of man is that of نطفة (a clot) when the sperm forms blood connection with the womb. It assumes the form of congealed blood and becomes safe from being destroyed.

Corresponding to this stage of علقة i.e. a clot, which is the second stage in the development of the foetus is that spiritual condition which has been described in the words, who shun all that which is vain. At this second stage the connection which man establishes with God is like the connection which the ovum establishes with the uterus on reaching the second stage. Just as it is not possible completely to get rid of vain desires and useless pursuits until one reaches the second stage of spiritual advancement,––mere humility and lowliness being liable to fail; similarly the ovum may come to nought before it becomes علقة.

But the connection which a person has formed with God in the second stage and which enables him to give up vain things and fruitless pursuits is at best a temporary and weak one, for his mind is not yet completely free from the love of material comforts and desires of the flesh. This stage is thus compared to which is still tainted with the impurity of blood.

The third stage in the physical development of man is described in the words, Then We fashioned the clot into a lump of flesh. At this stage the physical frame of man is very much freed from the taint of impurity and becomes purer and firmer in substance. Similarly, in the third stage of his spiritual advancement which is referred to in the words, And who are active in paying the Zakah, a true believer not only shuns vain things but in order to cleanse himself of the impurity of miserliness, spends a part of his property in the way of God. The stage of physical development that corresponds to this spiritual stage has been called مضغة (blastoderm) in the Quran.

The مضغة stage, like its corresponding spiritual stage is superior to the earlier two stages of نطفة and علقة because it is more advanced and is more strongly attached to the uterus and is marked by greater density and solidity. The third spiritual stage described in v. 5 is marked by three characteristics which correspond to the three characteristics of the مضغة stage. At this stage, a believer voluntarily spends a portion of his property in the way of God and gives to others what he has earned with the sweat of his brow and thus spiritually he is more advanced than one who merely keeps aloof from fruitless pursuits. Moreover, his connection with God becomes more firm inasmuch as it involves a greater sacrifice to part with his hard earned money than merely to abandon vain things. Lastly, a greater sacrifice is followed by greater firmness and solidity in faith.

The words, then We fashioned bones out of this shapeless lump, refer to the fourth stage of embryonic development. At this stage there is greater solidity in the bones than in the مضغة which is like a lump of flesh. The bones also become firmer and stronger. This fourth stage of physical growth of man corresponds to the fourth stage of spiritual advancement referred to in v.6 above. Just as the bone is the hardest and most lasting part of the body, similarly the faith which gives a believer the power to hold his own against the violent storm of carnal passions must be exceptionally strong and enduring.

The words, Then We clothed the bones with flesh, refer to the fifth stage in the embryonic development which corresponds to the fifth stage of spiritual advancement referred to in v. 9. Just as righteousness adds to the spiritual beauty of a person, similarly the covering of the bones with flesh makes the skeleton of bones look beautiful. There is a peculiar resemblance between these two stages. God speaks of righteousness as لباس (garment). Similarly the expression used in describing the corresponding stage of embryonic development is کسونا (We clothed). Thus the flesh which covers the bones is described as and serves the purpose of, a garment just as righteousness or piety is like a garment adding to the spiritual beauty of a person. But even this fifth stage of physical development is far from perfect because the body has not yet been endowed with the soul and a soulless or lifeless body is but a useless thing. Similarly, in the fifth stage of spiritual advancement, though the spiritual wayfarer has traversed a long distance towards his celestial goal he is yet far away from it. He tries faithfully to discharge his duties and obligations to God, yet he lacks something without which his spiritual development remains incomplete.

The sixth and last stage in the physical development of man in the womb is described in the words, then We developed it into another creation. At this stage the body is endowed with the soul. The words, "another creation" imply that this new creation is beyond human comprehension. Man has so far been quite at a loss to understand what soul is. According to the Quran the body itself is the mother of the soul. As mentioned above the soul does not come from anywhere outside the body but is a light that lies hidden in the seed itself and grows with the growth of the body. This last stage of embryonic development corresponds to the sixth and highest stage of spiritual development referred to in v.10 above. At this stage a heavenly light descends upon the heart of a believer and Divine love consumes his whole being, illuminating and animating it. At this stage prayer and remembrance of God becomes, as it were, part and parcel of his being without which he cannot live. He receives a new spiritual life and becomes wholly lost in God.

Such is the beautiful parallelism described by the Quran which exists between the physical and spiritual development of man. When one comes to have a complete comprehension and realization of it he spontaneously exclaims, "Blessed be Allah, the Best of creators." Thus God created man and perfected him in six stages and six stages also has He ordained for his spiritual development. For a fuller and more exhaustive treatment of this subject see Barahin-e-Ahmadiyyah vol. 5, by Ahmad, the Promised Messiah, Holy Founder of the Ahmadiyya Movement.

16:15; 45:13.

Important Words:

عذب (palatable) is derived from عذب (‘adhiba) which means, it was or became sweet; became easy and agreeable to be swallowed or drunk. ماءعذب means, sweet water. They say انه لعذب اللسان i.e. verily he is sweet of tongue (Lane & Aqrab). See also 25:54.

ملح (salt) is noun-infinitive from ملح (malahah). They say ملح الطعام i.e. he put salt in the food. ملح الماء means, the water became saltish. ملح (maluhah) it (a thing) was or became beautiful or pretty (Lane & Aqrab). See also 25:54.

سائغا (pleasant) is derived from ساغ which means, it (beverage) was easy and agreeable to swallow (Lane). See also 16:67.

مواخر (ploughing the waves) is derived from مخر. They say مخرت السفینة i.e. the boat clove the water with its stem and ran (Lane). See also 16:15.

For فرات and أجاج see 25:54.

Commentary:

Metaphorically, the two seas spoken of in this verse are true and false religions. The words عذب and أجاج may be taken as representing respectively true and false religions which cannot be equal. The one is like sweet water which is good to drink and slakes the thirst and is also very useful for irrigation, while the other is like bitter water which is not only not fit to drink but is also unusable for purposes of irrigation. The verse continuing the metaphor purports to say that though saltish water is not fit for drinking and irrigation, it has other uses. From the saltish seawater come out fresh meat and ornaments. Similarly, though the present opponents of Islam are, like saltish water, bitter and worthless, yet out of their loins there will be born those who will be zealous and devout bearers of its message.

10:67; 53:29.

Commentary:

As stated above the principal theme of the Surah is the establishment of concord, amity and goodwill between Muslim individuals and groups and therefore it has mentioned some of those social evils which cause discord, dissensions and differences, and corrode, corrupt and contaminate a society, eating into its vitals, and enjoins Muslims to be on their guard against them. Ridiculing and taunting others, spying, and calling by nick-names, and suspicion and backbiting are some of these social evils. Women have been particularly mentioned here in that they are more prone to fall a victim to these evils. The main cause, which lies at the root of these evils, is conceit and a false sense of superiority, which the next verse expressly deals with. By removing the basic causes of disharmony and disagreement among Muslims the Surah has laid the foundation of a firm and solid brotherhood of Islam.

55:12; 56:21.