ROOT ح م د

6:2; 6:46; 10:11; 18:2; 29:64; 30:19; 31:26; 34:2; 35:2; 37:183; 39:76; 45:37.

Important Words:

ال (Al) is more or less like the definite article 'the' of the English language. It is used to convey a number of senses one of which is that of totality. So الحمد would mean, all kinds of praise.

حمد (praise). They say حمده i.e. he praised him. Thus حمد means 'praise'. There are four words in Arabic which are used, in varying significance, in the sense of praise or thankfulness; viz. شکر, ثنا, مدح and حمد. Of these God has here chosen the last. Shukr, when used about man, expresses recognition of and thankfulness for benefits received, whereas Hamd not only embodies the idea of thankfulness but also makes reference to the intrinsic qualities of the object of praise. Thana indicates an idea of publicity, the root meaning of the word being repetition. The emphasis in Thana is more on publicity than on personal experience. Madh gives a somewhat similar meaning as Hamd but whereas Madh may be false, Hamd is always true. Says the Holy Prophet: احثوا التراب فی وجوه المداحین i.e. "Throw dust in the faces of those who praise falsely." Again Madh may be used about such acts of goodness over which the doer has no control, but Hamd is used only about such acts as are volitional (Mufradat). Hamd also implies admiration, magnifying and honouring of the object of praise, and lowliness, humility and submissiveness in the person who offers it (Lane). Thus Hamd was the most appropriate word to be used here, where a reference to the intrinsic goodness and truly merited praise and glorification of God is intended. In common usage the word Hamd has come to be applied exclusively to God.

رب (Lord). رب الشیء means: he gathered together the thing; he owned the thing. رب القیوم means: he ruled over the people and administered their affairs. رب النعمة means: he increased and developed the favour. رب الامر means: he improved and completed the matter. رب الصبیی means: he sustained and looked after the child till he was of age. رب means, lord, master or owner; one to whom obedience is due; one who reforms; one who sustains and develops (Aqrab & Lisan); one who brings to perfection by degrees (Mufradat). رب also means: Creator (Muhit). When used in combination with some other word, the word may be used for others besides God, as we say رب البیت i.e. the owner of the house (Lane).

العالمین (worlds) is the plural of العالم which is derived from علم i.e. he knew. علم (‘alama) means, he put a mark or sign on it. العلم means: the proper name by which a person or thing is known; flag or banner; sign; minaret. العالم primarily means, that by means of which one knows a thing. Hence, the word has come to be applied to all beings or things by means of which one is able to know the Creator (Aqrab). The word is applied not only to all kinds of created beings or things but also to their classes collectively, so that one says عالم الانس i.e. the world of mankind, or عالم الحیوان i.e. the animal kingdom. The word al-‘alamin is not used to denote rational beings—men and angels—only. The Quran applies the word to all created things (26:24-29 & 41:10). Sometimes, of course, it is used in a restricted sense. Thus in 25:2 it is used in the sense of 'mankind' only and not in the sense of 'all created things.' In 2:123 it is used in a still more restricted sense, meaning not all mankind but only the people of the age.

In the verse under comment the word is used in its widest sense and signifies 'all that is besides Allah', i.e. both those that have life and those that have not, including heavenly bodies, the sun, the moon, the stars, etc.

Commentary:

The believer is taught to say, All praise belongs to Allah, and not "I praise Allah" or "we praise Allah." The sentence الحمدللّٰه (all praise belongs to Allah) denotes much more than احمداللّٰه (I praise Allah), because man can praise God only according to his knowledge, but الحمدللّٰه (all praise belongs to Allah) comprises not only the praise which man knows, but also the praise which he does not know, to be God’s due. God is worthy of praise at all times, independently of man’s imperfect knowledge or realization. Moreover, if the expression احمداللّٰه (I praise Allah) had been used, it would have implied that man, a finite being, can completely comprehend the infinite, an implication which is obviously wrong.

The word الحمد is an infinitive and as such can be interpreted both subjectively and objectively. Interpreted subjectively الحمدللّٰه would mean that God alone has the right to bestow true praise. No other being is entitled to give such praise, owing to his limited knowledge. Interpreted objectively, it would signify that true praise is due to God alone. The praise due to other beings and objects is only borrowed and secondary. It is God Who provides everything and grants all powers and capacities. Therefore, when a person or thing is praised, it is really God to Whom the praise belongs, the person or thing being entitled to it only secondarily.

The verse, All praise belongs to Allah, Lord of all the worlds, conveys, among others, the following meanings:

1. Allah is free from all blemishes and possesses all perfect attributes.

2. He alone is fully aware of the real nature of all things. The truth of this statement is verified by the daily multiplying discoveries of science which go to prove how inadequate human knowledge ever remains.

3. God can be entitled to "all praise" only when He is believed to be رب العالمین i.e. Lord of all the worlds and if He is Lord of all the worlds, then His providence must not only be universal but must extend to both the physical and the spiritual worlds. From the above it follows that no people must remain deprived of God’s spiritual blessings and all must have their share. Therefore, if any revelation is meant for a particular people, other peoples must have separate revelations to guide them, as was the case in pre-Islamic times. On the contrary, if, at a certain time, separate revelations are not sent for different peoples and only one revelation is sent, that revelation must claim to be universal, affording equal opportunities to all peoples, as is the case with Islam; otherwise, God cannot be looked upon as "Lord of all the worlds", nor can He be considered to be entitled to "all praise". In fact, the belief that revelation is the privilege of a particular people to the exclusion of all others who cannot claim any share in it, is false and repugnant to God’s universal provi­dence as well as to His entitlement to all praise.

4. The powers and faculties with which man is endowed are all gifts of God. So it is He Who is deserving of praise for any good that may be done by man.

5. By linking up the clause "all praise belongs to Allah" with the phrase "Lord of all the worlds" God has drawn our attention to the fact that one man’s good is really linked to, and dependent on, the good of all mankind. A true believer should, therefore, look not only to his own good but to the good of all. One who does not do so has failed to grasp the true spirit of Islam and the universality of God’s providence. Happiness for one lies in happiness for all.

6. The phrase رب العالمین (Lord of all the worlds) also points out that as things which grow, develop and change cannot do so by themselves, so is all life subject to God’s lordship.

The phrase further points to a law of evolution in the world, that things undergo development and that this development is progressive and is brought about in stages, Rabb being the One Who makes things grow and develop by stages.

The verse also points out that the principle of evolution is not inconsistent with belief in God. On the contrary, the progressive deve­lopment of things makes creation all the more marvellous and God all the more deserving of praise. It must, however, be noted that the process of evolution referred to here is not identical with the theory of evolution as ordinarily understood; the expression is used here only in a general sense.

7. Again, the verse points to the fact that man has been created for unlimited progress, because the phrase رب العالمین implies that God develops everything from a lower to a higher stage, and this can be true only if there is a stage beyond every stage in a never-ending process.

8. Finally, by putting the verse الحمداللّٰه رب العالمین in the very beginning of the Quran, a declaration is made that the time of separate revelations has come to an end, and that God is now going to bestow a universal revelation upon the world. When separate Prophets were raised for separate nations, ignorant people, not understanding the purpose of God, rejected the Prophets of other nations; but, with the advent of Islam, one Prophet and one religion were given to all mankind, and the different peoples inhabiting the world—white, yellow, brown and black—were all invited to sing one common hymn in praise of Allah, the Lord of all the worlds.

7:130; 10:15; 15:29; 24:56; 38:27.

Important Words:

قال (said) is a common Arabic word meaning, he said. Sometimes, however, it is used in a figurative sense when, instead of a verbal expression, a state or condition amounting to a verbal expression is meant. For example, the expression امتلأالحوض وقال قطنی i.e. the tank became full, and said, 'that will suffice', does not mean that the tank actually said so; it simply means that its condition implied that it was full. The word is also used in the sense of holding a view. We say فلان یقول بقول ابی حنیفة i.e. that man holds a view similar to that of Abu Hanifah. Again, the word is sometimes used to denote something not yet spoken but still in the mind. We say: فی نفسی قول لم اظھرہ i.e. there is something in my mind which I have not yet disclosed (Lisan & Mufradat).

الملائکة (the angels) is the plural of ملك (an angel). Authorities differ as to the derivation of the word. Some derive it from ملك but the more commonly accepted derivation is from الك which is used in the sense of conveying a message, the word الوکة meaning 'a message' (Mufradat & Lane). This explains the object of the creation of the angels. They are meant to convey God’s message to men and to execute His will in the universe.

خلیفة (vicegerent) is derived from خلف which means, he came after, or stood in place of. The word خلیفة is used in three different senses: (1) one who comes after and stands in the place of someone, (2) an امام (Imam) or supreme religious head and (3) a sovereign or king or ruler (Aqrab). The word is also used for one who precedes someone and is followed by him (Qadir).

نسبح (we glorify) is derived from سبح i.e. he went or travelled far away. سبح عن الامر means, he got freedom from the affair, having completed it. سبح فی الماء means, he swam in the water. سبح فی الفلك means, the planet, etc. glided in the firmament. سبحmeans, he prayed. سبح الله or سبح لله means, he declared God to be free from all defects and weaknesses; he glorified God (Aqrab). The word is used about God and conveys the sense of glorifying Him and declaring Him to be free from all defects—anything that may detract from, and adversely affect, His attributes of Oneness, Knowledge, Power, Purity, etc. (Taj & Mufradat).

نقدس (extol holiness) is derived from قدس i.e. he became pure and blessed. قدس الله فلانا means, God purified and blessed him. قدس الرجل الله means, the man declared God to be holy and free from defects (Aqrab). The word thus has a meaning similar to the preceding word, i.e. nusabbihu, but it conveys the further sense of ascribing to God the positive attributes of Holiness, Majesty, etc. (Lisan & Mufradat).

Commentary:

This verse is important, and commentators have differed about its meaning. Who was Adam, where was he placed, why did God speak to the angels about his being appointed as khalifah, why did the angels object to this appointment, are some of the questions which arise here at once.

But before dealing with them, it is necessary to explain what connection this verse has with the preceding one, and why the Quran refers to Adam, while discussing the ministry of the Holy Prophet of Islam. If the Holy Prophet was a true Messenger of God, was he the first to receive a message from heaven or did similar messages precede his? If he was the first Messenger, did God neglect those of His countless creatures who lived before him? These questions make the subject of Adam’s ministry at once relevant. The verse is intended to convey that the Holy Prophet is not the first Prophet; others have gone before him and Adam was the first link of the chain. Thus, by making a reference to the ministry of Adam, God removes the doubt agitating the minds of disbelievers about the mission of the Holy Prophet. It does not matter, if they do not understand his mission; even the angels did not understand the purpose of prophethood at its inception.

Adam, who lived about 6,000 years ago, is popularly believed to be the first man created by God upon this earth. This view is, however, not corroborated by a close study of the relevant facts. The truth is that the world has passed throughdifferent cycles of creation and civilization, and Adam, the progenitor of the present human race, is only the first link in the present cycle, and not the very first man in God’s creation. Nations have risen and fallen, civilizations have appeared and disappeared. Other Adams may have gone before our Adam; other races may have lived and perished, and other cycles of civilization appeared and disappeared. This view has also been held by certain eminent Muslim savants. Muhy-ud-Din Ibn ‘Arabi, the great mystic, says that once he saw himself in a dream performing a circuit of the Ka‘bah. In this dream a man appeared before him and claimed to be one of his ancestors. "How long is it since you died?" asked Ibn ‘Arabi. The man replied, "More than forty thousand years." "But this period is much more than what separates us from Adam," said Ibn ‘Arabi. The man replied, "Of which Adam are you speaking? About the Adam who is nearest to you or of some other?" "Then I recollected," says Ibn ‘Arabi, "the saying of the Holy Prophet to the effect that God had brought into being no less than a hundred thousand Adams, and I said to myself, 'Perhaps this man who claims to be an ancestor of mine was one of the previous Adams' " (Futuhat, iii. 607).

If the period covered by the progeny of each Adam be taken to be of seven thousand years, on an average, then, on the basis of the Holy Prophet’s saying referred to above, the age of the human race, as such, works out to be 700 million years; and this is the age of the progeny only of Adams, which does not include such races as may have passed before the creation of the first Adam. As against this, modern science gives one million years as the age of the human race (Enc. Br. 14th Edition, xiv, 767).

It is not claimed that the race which lived before Adam was entirely swept away before he was born. Most probably, there had remained a small degenerated remnant of the old race and Adam was one of them. God then selected him to be the progenitor of a new race and the precursor of a new civilization. Created, as it were, out of the dead, he represented the dawn of a new era of life. In this connection we may well quote from one of the speeches of the Promised Messiah, Holy Founder of the Ahmadiyya Movement:

"We do not follow the Bible in holding that the world began with the birth of Adam six or seven thousand years ago, and that before this there was nothing, and God was, as it were, idle and without work. Neither do we claim that all mankind, who are now found in different parts of the earth, are the progeny of the selfsame Adam. On the contrary, we hold that this Adam was not the first man. Mankind existed even before him, as is hinted by the Quran itself, when it says of Adam, 'I am about to place a Khalifah in the earth.' As khalifah means a successor, it is clear that men existed even before Adam. Hence, we cannot say whether the original inhabitants of America, Australia, etc. are the progeny of this last Adam, or of some other Adam gone before him" (Al-Hakam May 30th, 1908).

The word khalifah used about Adam in the verse has, as pointed out above, a reference to the fact that he was a remnant or successor of the old race and was selected by God to bring into being a new race; it also means a vicegerent of God—an Imam or leader appointed by God to fulfil a special mission.

The question here arises, why did the angels object to Adam’s appointment as Khalifah? In this connection, it must be borne in mind that the so-called objection is not really an objection; it is merely a presentation of facts placed before God, not by way of objection but to gain knowledge and obtain enlightenment. In fact, whenever a new Prophet is raised, God intends to bring about through him a revolution in the world, a change in the existing system, an ushering in of a new era. This process naturally entails the destruction of the old system and the construction of a new one. This was to be particularly the case with Adam’s ministry, as he was the first Messenger of a new order.

The people before Adam were without Law and lived almost like savages. Law was to be introduced through Adam and with the intro­duction of Law was to come sin, for sin is nothing but the breaking of Law. The angels, with their limited knowledge and little insight into the future, were naturally perturbed at the idea that with the ministry of Adam, sin and disobedience would come into being, and people would thenceforward begin to be condemned and punished for acts against which there had previously been no bar. In the view of the angels, Adam was nothing but a Lawgiver who was to prescribe limitations for the actions of man and mete out punishment to those who transgressed. The future Khalifah was thus going to shed blood and create disorder in the earth by shaking the foundations of society.

The angels saw the darker side of the picture only, but God saw the brighter side. Adam was, in the sight of God, a trumpet through which His clarion call was going to be sounded to the people. The dead were going to be quickened and the slumberers awakened from their sleep. Henceforward, there were to come into being men who would know their God and manifest His attributes and lead pious and righteous lives.

God could not leave mankind in a state of spiritual death, just because one section would have to be dubbed as disobedient. One obedient soul was better in the sight of God than a million disobedient ones. Scattered spots of light with patches of darkness, however large, were better than a universal veil of gloom covering the entire earth.

Moreover, Adam and his message could not be held responsible for the recalcitrant spirits who rejected him. He was only a harbinger of mercy, and those who rejected him and, thereby incurred the displeasure of God were themselves to blame for their doom. The sun is not to be condemned for the shadows that must result from its light.

This is the deep truth underlying the story which the verse under discussion narrates to the world, and the verse has been very fittingly placed in the beginning of the Quran to serve as a warning and an eye-opener for those to whom the message of the Holy Prophet of Islam was addressed. The Prophet was bringing light from God and in the wake of his message was to come a gigantic process of destruction and construction for which mankind was to be prepared. Some were to be awakened from sleep and saved from fire, and others to be shaken out of slumber to commit yet more acts of mischief and fan the fire that was blazing. But the believers, however small in number, were far weightier in the sight of God than hosts of disbelievers who had brought destruction on their own heads. Nay, the Prophet taken singly was weightier than the whole of mankind put together. According to a hadith God said to the Holy Prophet لولاك لماخلقت الافلاك"But for thee, O Muhammad, I would not have cared to bring into being the whole universe." This is not an idle boast but a statement full of truth and wisdom. For, is not a grain of truth better than a whole mountain of falsehood? And the Prophet was not a grain of truth, but a whole mountain of it. In the verse under discussion, and for that matter, in the verses that follow, the conversation between God and angels need not necessarily be taken in a literal sense, i.e. it is not necessary that the dialogue should have actually taken place in so many words. As explained under Important Words, the word قال is sometimes used in a figurative sense to convey not actually a verbal expression, but simply a state or condition amounting to a verbal expression. In this sense, it would not be necessary to hold that God actually spoke the words ascribed to Him or that the angels actually replied in so many words. It may simply mean that the angels by their state or condition implied a reply that has been here ascribed to them in words.

Much has been said about the place where Adam was born or where he was raised as a Reformer. The popular view is that he was placed in Paradise but was later expelled therefrom and put somewhere on the earth. But the words in the earth belie this view. These words definitely prove that Adam lived on the earth and it was on the earth that he was raised as a Reformer. As to the place of Adam’s residence, it may be noted that a study of the relevant facts, into a detailed discussion of which we need not go here, indicates that most probably Adam was first made to live in Iraq but was later directed to move down to a neighbouring land.

As we have not held Adam—God’s vicegerent spoken of in this verse—to be the first man created by God, we will not enter here into the discussion as to how and when the first man was created. The subject of the initial creation of man will be dealt with under relevant verses. As will be noted, the word khalifah has been used in the verse under comment in the sense of a Prophet; for truly speaking Prophets are also the khalifas of God, manifesting the divine attributes in accordance with the requirements of their age. In fact, the word khalifah has been used in three senses:

Firstly, it is used to denote a Prophet of God. Prophets are, as it were, the images of God. Adam was a khalifah in this sense. David has also been called a khalifah in this sense in the Quran. Says God: (We said), O David, We have made thee a khalifah or vicegerent in the earth' (38:27).

Secondly, the word khalifah is spoken of a people who come after and stand in place of another. Thus, when a people decline or are destroyed and another people take their place, the latter are called their khalifahs as in 7:70 and 7:75.

Thirdly, the successors of a Prophet are also called khalifahs because they follow in his footsteps and enforce his Law and maintain unity among his followers. Such a khalifah may either be elected by the people or appointed by the Prophet or raised directly by God as a Prophet serving the cause of the preceding one. Abu Bakr was a Khalifah of the Holy Prophet elected by the people after him. Moses appointed Aaron as his khalifah when he went up the Mount, saying to him, Act for me (lit. be my khalifah) among my people in my absence, and manage them well, and follow not the way of those who cause disorder (7:143). Though Aaron was a Prophet himself, yet he also acted as a khalifah in the absence of Moses. In the same way, God sometimes raises a Prophet to reform the followers of another Prophet. Such a Prophet does not bring a new Law but only enforces the existing Law. As he carries on the work of his predecessor, he is called his khalifah or successor. He is neither appointed by his predecessor nor elected by the people but is directly commissioned by God. There have been many such khalifahs among the Israelites. They were Prophets of God but brought no new Law, simply serving the Law of Moses (5:45). Jesus was the last of these khalifahs. He brought no new Law as he himself says: "Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil. For verily I say unto you, till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled" (Matt. 5:17, 18).

Muslims have been promised all these three kinds of khalifahs. Says the Quran: Allah has promised, to those among you who believe and do good works, that He will surely make them khalifahs in the earth, as He made khalifahs those who were before them; and that He will surely establish for them their religion which He has chosen for them; and that He will surely change their condition, after their fear, into peace and security: They will worship Me, (and) they will not associate anything with Me. But whoso is ungrateful after that, they will be the rebellious (24:56). God made Muslims the inheritors of the earth in the lifetime of the Holy Prophet. Then after the Holy Prophet He established the Khilafat of Abu Bakr, ‘Umar, ‘Uthman and ‘Ali. And finally now, according to the Ahmadiyya Movement, God has made Ahmad of Qadian a Khalifah of the Holy Prophet in the same sense in which He made Jesus a khalifah of Moses. Ahmad has attained to prophethood by following in the footsteps of the Holy Prophet and has brought no new Law. He has been raised to serve Islam and make it dominant in the world.

This is the first verse of the Quran which makes mention of angels, so a short note about them will not be out of place here.

As pointed out under Important Words, the word ملك has the literal meaning of a "message-bearer" or "agent". This explains the object of the creation of the angels. They bring messages of God and execute His will in the universe. This does not mean that God is not All-Powerful and All-Knowing and All-Encom­passing and that He stands in need of any agents to execute His will or to carry His messages. But in His eternal wisdom He has decided to work with a system. Just as He has a system in the physical world, He has a system in the spiritual world also. The establishment of a system or a method of work is not due to any weakness in God but is, on the other hand, a sign of perfection. Thus angels are part of the system with which God executes His will in both the physical and the spiritual worlds. In the physical world they form the first link, with a number of physical links descending downwards but in the spiritual world they form a direct link between God and man. We may not quite understand the nature of their being, but we may well understand the object of their creation and the functions which they are meant to perform.

According to the teachings of Islam, there is quite a large number of angels, and they are divided into classes, each occupying a definite position and serving a definite purpose. They exercise their influence in their respective spheres and serve as agents for executing God’s will. In the physical world they remain, so to speak, behind the curtain and exercise their influence, through physical agencies working in the universe. It is only when we come to the final physical agency that the sphere of the angels begins. In the spiritual world, however, the influence of the angels is more evident. It is direct and works without any intervening agency. This is one of the reasons why Islam has included belief in angels among the fundamental articles of faith (2:286), because as matters stand, disbelief in angels would mean shutting off the whole avenue through which the light of God comes to man.

Angels are not visible to the physical eye. Yet they do sometimes appear to man in one form or another. This appearance, however, is not real but simply a sort of manifestation. This is why the appearance of the same angel at different times may assume different forms. The contact, however, is not imaginary but real, and exercises direct influence which is definitely felt and may even be tested through its results. There are several Ahadith to the effect that angels appeared to the Holy Prophet a number of times in one form or another. It must, however, be definitely understood that when we speak of an angel appearing to a human being, we do not mean his actual descending on the earth and leaving his fixed station in the heavens. We simply mean his manifestation by means of which he assumes a form which becomes visible to man. It must further be understood that an angel is not merely a force but a living being who executes the will of his Lord, wherever and in whatever manner demanded.

As for the functions of angels, the Quran enumerates a number of them, some of the more important being the following:

1. They are bearers of Divine Messages (22:76).

2. They inspire men to do righteous deeds, moving their hearts to virtue (91:9; also Tirmidhi, ch. on Tafsir).

3. They serve the Prophets and help their cause (15:30; 4:167); they also help believers (41:31, 32).

4. They bring punishment upon those who oppose the Prophets (6:159); and strike their enemies with fear and awe (3:125, 126).

5. They enforce the laws of nature and, as it were, bear the Throne of God on their shoulders (40:8).

The reason why angels have been mentioned in this verse in connection with the mission of Adam is that, as indicated above, one of the functions of the angels is to help the Messengers of God; so whenever a new Prophet is raised in the world, the angels are bidden to serve him by bringing into play the different forces of nature to help his cause. When, therefore, God decided to raise Adam as a Reformer, He informed the angels of His decision so that they should devote themselves to his service.

For a fuller discussion of the subject of angels the reader is referred to (1) Taudih and (2) A’inah by the Holy Founder of the Ahmadiyya Movement and (3) Mala’ikah by Hadrat Mirza Bashir-ud-Din Mahmud Ahmad, the Second Khalifah of the Ahmadiyya Community.

Important Words:

تیمموا (seek) is derived from یم or ام. They say یمه i.e. he sought it. یمم فلانابرمح means, he sought and singled out that person for attacking with his spear. تیمم الامر means, he sought and singled out the affair. تیمم للصلوة means, he performed what is termed تیمم for his Prayers, i.e. instead of performing the prescribed ablution with water he sought dust and touching it with his hands passed them over his face, etc. (Aqrab & Mufradat).

خبیث (bad) is derived from خبث i.e. he or it was or became bad or foul or abominable or wicked or filthy or impure (Lane).

تغمضوا (connive) is derived from اغمض which again is derived from غمض i.e. it became hidden and concealed. غمض فی الکلامmeans, he made his speech obscure, and abstained from making it clear in meaning. اغمض means, he closed, or shut his eyes; he connived at something so as to practically treat it as something unseen or hidden. اغمض فی البیع means, he demanded a lowering of the price of a thing owing to its badness. اغمض عنه فی البیع means, he connived at the bad quality of the thing and was not strict settling its price (Aqrab & Lane).

Commentary:

The verse implies that believers should not only spend in the cause of Allah but should spend what is good and pure; for even a lawfully-earned property might include things that are bad. They should not deliberately select worthless and worn out things for the purpose of charity. Old and second-hand things may indeed be given to the poor, but such things should not be specially selected or singled out for this purpose. Indeed, a believer can be said to have properly discharged his duty for "spending" in the cause of Allah only if he spends "good things".

61:3-4.

Important Words:

مفازة (secure) is derived from فاز which means, he was successful and gained what he desired. فازمنه means, he escaped it (danger, etc.), or he became secure from it. So مفازة means, a place or state of security or escape; a means of success and prosperity (Aqrab).

Commentary:

The expression "think not" mentioned twice in the verse not only makes the sentence more clear, but also adds to it beauty and force. Such people as exult in evil deeds and have no anxiety and no desire for their spiritual welfare, being satisfied with false praise only, must not consider themselves secure from Divine punishment.

See 4:127.

42:14.

Important Words:

حمید (Praiseworthy) is derived from حمد which means, he praised or eulogized him; or he praised him for something depending on the latter’s will. Thus the describing of a pearl as lustrous is not حمد but مدح (see also 1:2). حمید or محمود with which it is almost synonymous, means, praised, eulogized or commended; praise-worthy or laudable. الحمید which is one of the names of God, means, He Who is praised or is praiseworthy in every case (Lane).

Commentary:

See the next verse.

6:151; 27:61.

Important Words:

جعل (brought into being) is sometimes used synonymously with خلق i.e. he created, but whereas خلق gives the sense of creating a thing after measuring and designing it, جعل signifies the making of a thing in a particular state or condition, or constituting or appointing it for a definite purpose (Lane).

Commentary:

The practice of attributing co-partners to God is based on two different theories. One class of people hold that God has delegated His powers to certain beings. Among the people of this class the most prominent are the Hindus. Another class of men who ascribe co-partners to God think that evil cannot proceed from God and, therefore, there must be some other source of evil. So they seek a separate god whom they look upon as a source of evil or of darkness. This class of people is represented by Zoroastrians, who believe in a spirit of evil or darkness called Ahriman, a deity regarded as the equal of the creator Ormuzd, the spirit of good or light. The verse refutes both these doctrines.

By saying, All praise belongs to Allah Who created the heavens and the earth, the Quran refutes the first-mentioned class of men. When God has created all things and when He Himself can do everything and to Him belongs all praise, what need is there for Him to entrust part of His work to other beings? One entrusts one’s work to others when one cannot do it single-handed or when one desires to pass one’s time in idleness, which is an act of dispraise. But God, being above all this, has no need of transferring His powers to other beings. These words also refute the Christian doctrine of Trinity; for if each of the three persons of Trinity is equally omnipotent and worthy of perfect praise, what need is there for the other two? On the contrary, if only all the three combined can do the work and none can do it singly, God cannot be considered to be worthy of all praise.

By saying, and brought into being darkness and light, the Quran refutes the second class of men. The words, All praise belongs to Allah, must be read with this part of the verse also, thus hinting that even "darkness," i.e. things which are generally looked upon as evil, such as death, disease, misery and affliction, are also things for which praise is due to God. In fact, every kind of "darkness" has its uses. Directly or indirectly, it is meant for the good of man and for his general advancement. Now when even apparently evil things are meant for the ultimate good of man, the natural conclusion would be that half of the things meant for the good of men are created by one god and the other half by another, which is simply absurd.

As for the good underlying apparently evil things, it may be hinted that the difficulties and troubles which beset man serve as a means of turning him to virtue, and of his attaining divine favours and bounties. Take death for instance. If a man should not die but should remain alive forever, he could not achieve the blessings of Heaven, which embody the most perfect favours of God. On the other hand, these favours cannot be given to man in this life; for, if they were given to him here, they would become apparent to all; in that case there would remain no veil and no secrecy and consequently there would remain no merit in faith. A person deserves credit for his faith only when there is some secrecy about the thing in which he is called upon to believe.

7:73; 15:67.

Important Words:

دابر (last remnant) is derived from دبر. They say دبرہ i.e. he followed behind his back; or he followed him with respect to place, time or rank. ادبر means, he went turning his back, or he turned back. دبر means, the back or the hinder part; latter or the last part. دابر means, person or thing following behind the back; last remains of a people; the root, stock, race, or the like (Lane).

Commentary:

The words قطع دابر القوم (the last remnant of the people was cut off) mean: (1) the people were cut off to the last man, i.e.the whole people were cut off; (2) the leaders of the people were cut off just as a tree is cut down to its roots, the leaders occupying the position of the roots; (3) the leaders’ followers were cut off, i.e. the leaders were deprived of their political power, for it is on the strength of their followers that the political power of the leaders depends.

Apparently, there is no occasion here for saying, All praise belongs to Allah, for these words are spoken on an occasion when one receives a favour from God and is thankful to Him. When, however, one is afflicted with a misfortune, then the words which suit the occasion and which Muslims are bidden to recite are إنا لله و إنا إلیه راجعون i.e. Surely to Allah we belong and to Him shall we return (2:157). The apparent incongruity is, however, easily explained. The words الحمد لله (all praise belongs to Allah) have been used here in order to point out that the cutting-off of what is injurious is in fact a thing to feel grateful for, and not a matter of regret. When a limb becomes diseased and is incurable, we get it amputated and cheerfully pay the fee to the surgeon for the operation, and also express our thanks to him. Just as a diseased limb is amputated to save the rest of the body, it sometimes becomes necessary to cut off that section of mankind which has become corrupt, so that the infection may not spoil all of humanity.

15:48.

See 2:26.

10:11; 39:75.

Important Words:

غل (rancour) is from the verb غل which means, it entered (into a thing) or it caused to enter. Thus it is both transitive and intransitive. غل also means, it entered and became mixed up or confused with a thing. غل فلان کذا means, such a one took that thing secretly and concealed it. غل بصرہ means, his eye-sight deviated from the right course. غل الرجل means, the man acted unfaithfully and dishonestly. غل means, rancour or latent rancour; malevolence; malice; spite; enmity; insincerity and dishonesty (Lane & Aqrab).

Commentary:

The freedom of the heart from feelings of rancour and malice is indeed one of the great blessings of Heaven promised to the believers; and as true heavenly life should begin in this very world, a Muslim should always try to purge his heart of such feelings as are nothing but a source of disquiet for one who is a prey to them.

The question implied in the words, we could not have found guidance, if Allah had not guided us, is answered in the words that follow which may be expanded thus: "If Allah had not sent His Messengers, we could not have been rightly guided; for it was not possible for us to devise a Law for ourselves and without a Law we could not perform good works. Law is, therefore, not a curse but a blessing, for it enables us to reach Heaven."

The word تلکم (this) in the clause, This is the Heaven, is used to point to a thing. Heaven is here pointed out to believers, as they have not yet entered it. But they have at the same time been declared to be "the inmates of Heaven," because they have already earned it by their good works. Moreover, true heavenly life begins in this very world, although the full manifestation thereof will be in the next. See 2:26 & 55:47.

33:36.

3:105,111,115; 7:158; 9:71; 31:18.

Important Words:

سائحون (who go about in the land serving Him) is the plural of سائح which is the active participle from ساح which means, it flowed. They say ساح الماء علی وجه الارض i.e. the water flowed or ran freely on the surface of the earth. ساح فی الارض means, he went or journeyed through the land for the purpose of devoting himself to the service of religion, etc. سائح means, one who journeys through or goes about the land as a devotee or otherwise; one who goes forth or journeys through the land to war against disbelievers or to seek knowledge; one who fasts much and keeps to the mosques (Lane).

Commentary:

The present verse, which is a continuation of the previous one, shows that it is the Companions of the Holy Prophet and those who follow them righteously that are meant here.

The noble qualities of believers, as mentioned in the verse under comment, have been put in order of merit. The first stage of spiritual development is that of توبة i.e. repentance of one’s sins. The second stage is that of عبادة i.e. Divine worship, which implies that after having repented of his sins, a Muslim becomes resigned to the Will of God. The third stage is that of حمد i.e. glorifying God, which means that a Muslim is not only resigned to the will of God, but he praises and glorifies Him even in adversity.

The fourth stage pertains to the attribute of سائح which means that in this stage a believer forsakes his home for the sake of God and devotes his whole attention to Him. The fifth spiritual stage which a Muslim attains is that of راکع which signifies that he begins to serve God with all his soul and body, every part of his body being dedicated to His service. See also note on 2:44. In the sixth stage the believer becomes a ساجد (one who falls prostrate before God) which symbolizes the highest stage of nearness to God, when a believer not only severs, as it were, his connection with the world, but also loses his ownself, and throws himself on the earth, mixing with the dust. The Holy Prophet is reported to have said that in the attitude of prostration a believer is in a position of extreme nearness to God.

When a true believer has reached the stage of ساجد i.e. close nearness to God, his next duty is to bring the straying sheep into the fold of the Master. So now he becomes God’s preacher, enjoining what is good and forbidding what is evil. This is the seventh stage to which a true Muslim can and should rise. The next, and in a way the final, stage is that of God’s Khalifah, i.e. Divine Reformer, which is referred to in the words, "Who watch the limits set by God," i.e. those who are, as it were, the guardians of the Law of God. The expression الحافظون لحدود اللّٰه may also mean, those who strictly observe the ordinances of God.

14:24; 36:59.

Commentary:

The verse purports to say that on having been endowed with the rewards of Heaven and on experiencing its supreme bliss, the believers will at once cry out, Glory be to Thee, O Allah. This glorification will be spontaneous and instinctive, because in Heaven the true reality of things will become manifest to all. Even in this life a true believer praises and glorifies God whenever he sees a praiseworthy thing, the inward reality of which he does not know. He does so because he knows that no work of God is devoid of wisdom. But in Heaven, the reality of all things will become apparent to man. He will come to realize on the basis of his personal observation and experience that every work of God is founded in deep wisdom. The realization of this eternal truth will make him exclaim instinctively and involuntarily, Glory be to Thee, o Allah.

The verse proceeds to say that believers in Heaven will salute each other with the greeting of peace. In fact, all our sufferings (i.e. lack of peace) in this world are due to our ignorance of the true reality and properties of things and, as these will be disclosed to us in Heaven, we shall attain there complete and real peace, for we shall then become secure against all harm by knowing the true properties of all things and will get complete freedom from pain and suffering. Hence, after glorifying God on learning the realities of things and experiencing the complete bliss of Heaven, believers will go about exclaiming, "There is peace here, nothing but peace", for, after attaining perfect knowledge of things, they will no longer suffer by making wrong use of them.

Finally, when believers will see perfect peace reigning in Heaven and will have vented their happy feelings to one another, they will turn again to God and the conclusion of their prayer will be, "All praise be to Allah, Who has placed us in such a place of perfect bliss."