ROOT ا ف ل

26:227; 61:3, 4.

Important Words:

تنسون (forget) is derived from نسی meaning: (1) he forgot; (2) he ignored; (3) he left off a thing (Aqrab).

تعقلون (you understand) is derived from عقل meaning: (1) he understood; (2) he realized his mistake. عقل الغلام means, the boy reached the age of puberty. عقل البعیر means, he tied up the camel with a piece of rope. Thus عقل also embodies the sense of restraining (Aqrab).

بر (good) means, acting well towards relations and others; truthfulness; fidelity; righteousness; obedience; obedience to God (Aqrab). It also means, extensive goodness or beneficence (Mufradat).

Commentary:

The Quran questions the Jews, as if saying: Do you enjoin men to practise extensive beneficence, to deal kindly with one another, to be truthful, to act righteously and to serve and obey God, yet you neglect your own selves, while you claim to read the Book sent by God? Again, your Book contains prophecies concerning the Holy Prophet of Islam, yet you do not accept him. Thus you break a great commandment of the Lord but bid others to observe lesser commandments. Will you not then understand? The word 'Book' here refers to the Bible, but the clause, while you read the Book, does not imply that all the contents of the Bible have been admitted to be true and indisputable. The words have been used with the object of bringing home to the Jews the fact that while they think they are the People of the Book, they behave like ignorant men. Should the People of the Book behave as they behave?

The words, do you enjoin others to do what is good and forget your own selves, may be interpreted in another way also. As explained under Important Words, the word means, acting well towards relations. The Jews are thus invited to ponder over the fact whether they have acted well towards their brethren, the Ishmaelites? They went about enjoining others to act kindly towards relations but for more than two thousand years they themselves acted most shamefully towards their own kinsmen, and their rejection of the Holy Prophet was also due to the jealousy they bore towards the house of Ishmael.

2:15; 3:120; 5:62.

Important Words:

فتح (has unfolded) means: (1) he opened; (2) he unfolded or disclosed; (3) he taught; (4) he gained victory over a place or a people (Aqrab).

عند (before) gives a number of meanings, e.g., with, by, at, near, in the presence of, in the opinion of or in the estimation of, etc. (Lane). See also 2:275.

Commentary:

The verse mentions another class of Jews who acted hypocritically. When they mixed with Muslims, they chimed in with them from worldly motives, confirming the prophecies contained in their Books about the Holy Prophet. But when they were away from Muslims and mixed with their own people, they behaved in quite a different way. On such occasions other members of the community would reproach them for their enlightening the Muslims on what God had revealed to them, i.e., for letting the Muslims know the prophecies about the Holy Prophet contained in the Jewish scriptures. In that case, they would say, the Muslims would argue with them before God, blaming them before Him on the Day of Judgement for their rejection of the Holy Prophet. And yet they well knew the prophecies which spoke of his advent and bore witness to his truth. That there will be such contentions on the Day of Judgement has also been mentioned elsewhere in the Quran which says: Then surely on the Day of Resurrection you will contend with one another in the presence of your Lord (39:32). It is a weakness of human nature that a culprit, even when knowing that the judge knows the truth, tries to put up pleas in his favour. Moreover, there is a sect among the Jews who, against the teachings of their own scriptures, hold that God does not know the details of all things, and quite possibly those who reproached their brethren for disclosing such prophecies to the Muslims held a similar view and feared lest the latter should place these facts before God on the Day of Resurrection and blame them in the presence of their Lord.

2:141.

Commentary:

As the context shows, the words, concerning Abraham, mean concerning the religion of Abraham. He was neither a follower of the Torah nor a follower of the Gospel; for both these Books were revealed long after him. Still the People of the Book disputed among themselves as to the religion of Abraham, each party claiming that he believed as they did.

47:25.

Commentary:

The word اختلاف (disagreement) may have two meanings: (1) either it may refer to contradictions in the text of the Quranand the teachings contained therein; or (2) it may refer to the non-agreement between the Quranic announcements in the form of prophecies and their result or fulfilment. The Quran is free from اختلاف (disagreement) in both these respects. In spite of covering an extremely vast field of reform—spiritual, moral, social, economic, political, legal, etc.—its teachings are perfectly harmonious, no part clashing in letter or spirit with another, no section nourished at the cost of another.

Taken in the second sense, the verse means that all the different announcements and prophecies made by the Quran are proving, and will prove, to be true; and there can be no disagreement in this respect either. If the Quran had not been the Word of God, but the fabrication of man, most of the prophecies and promises made by it under extremely adverse conditions would have failed to materialize.

So the fact that the prophecies made in the Quran have been, and are being, fulfilled against all calculations and all expectations and in a most wonderful manner is a proof positive of the fact that it is the revealed Word of God.

The word, much, qualifying the word disagreement should not be construed to mean that some disagreement in the Quran is possible. The expression is simply intended to mean that, whereas otherwise there would have been much disagreement, the Quran being the Word of God, there is, in fact, none.

Commentary:

No vicarious sacrifice is needed for the salvation of man. God himself can forgive all sins. Only a truly penitent and contrite heart is required to attract His forgiveness. Why the Christians then do not turn to God and entreat Him to pardon their sins? What need is there to resort to, and depend on, an unintelligible doctrine that Jesus, "Son of God", was crucified to atone for the sins of men and that those who wish to have their sins forgiven should believe in this atonement. The verse points out that, as God possesses full power to forgive, so those who sincerely repent of their sins and turn to Him with truly penitent hearts can always hope to find Him Forgiving and Merciful.

29:65; 47:37; 57:21.

7:170; 12:110.

Important Words:

لعب (sport). The verb form لعب means he played, sported or jested; or he did an act with the object of amusement or recreation or by way of jesting. It is often the opposite of جد which means, he was serious or in earnest. So لعب means, play, sport or jest; amusement or recreation (Aqrab & Lane).

لـھو (pastime) is derived from لـھا. They say لـھا عنه i.e. he became diverted from it so as to forget it. لـھت الـمراة الی حدیث الرجلmeans, the woman became cheered with, and was diverted by, the discourse of the man.

So لـھو means, diversion, pastime or sport; what occupies a man so as to divert him from that which would render him sad or serious; relief of the mind by such means as wisdom does not require (Lane & Lisan).

Commentary:

The words, And worldly life is nothing but a sport and a pastime, do not mean that life on this earth is only a sport. What is meant is that worldly life, i.e. life engrossed in the things of this world and passed in neglect of the Hereafter is nothing but a sport. Elsewhere (21:17, 18), the Quran says that God has not created this world as لعب (sport) or لـھو (pastime). Both announcements are equally correct. The words, And worldly life is nothing but a sport and a pastime, may also mean that the environments of this world are such that, unless one is particularly watchful, one is liable to become negligent about the next world, just as sports and pastimes often make man negligent of his duties on earth.

11:32.

10:16; 46:10.

Commentary:

The words, I do not say to you, I possess the treasures of Allah, imply that when the Quran says that the Messengers of God are the announcers of glad tidings, this should not be construed to mean that as soon as a person believes in a Prophet of God, he acquires wealth. He will have to wait for the favours of God to come at their appointed time.

The words, nor do I say to you, I am an angel, here imply that it is not in the power of the Prophet to bring down punishment, for he is not "an angel of punishment."

After the above declarations it might be asked what good there was in following the Prophet when worldly favours took time in coming and when the Prophet was so powerless against his enemies. The Quran answers this implied question by saying that the getting of a treasure was not the only boon which one could desire. The perfect guidance which was received through the Prophet was a great blessing in itself for those who accepted the guidance were like one who possessed eyes, while those who rejected it were like one who had no eyes, and the blind and the seeing could never be alike. These are matters to be reflected upon and pondered over.

Important Words:

جن (darkened) means, it covered up. They say جن اللیل الشیء or جن اللیل علی الشیء i.e. the night covered the thing up; or the night threw its covering of darkness over the thing. جن اللیل means, the night grew dark. See also 2:26 & 6:129.

Commentary:

See collective note under 6:80 below.

Commentary:

See collective note under 6:80 below.

Commentary:

See collective note under 6:80 below.