See 1:1.

Commentary:

See under 1:1.

See 2:2.

13:20; 32:3-4.

Commentary:

Whereas chapters 2, 3 & 7 began with the abbreviated letters Alif Lam Mim (chapter 7 beginning with Alif Lam Mim Sad) and chapters 10, 11 & 12 began with the letters Alif Lam Ra, the present Surah which is the 13th in number opens with the letters, Alif Lam Mim Ra. This difference in the abbreviated letters shows that the subject matter of this Surahvaries a little from that of the three preceding chapters. These four letters stand for the words انا الله اعلم واری i.e. I am Allah, the All-Knowing, the All-Seeing, the attribute of "Knowing" having been added to that of "Seeing" referred to in the preceding Surahs. It is obvious that when the attributes of "knowing" and "seeing" are used about God, they signify much more than what such words mean when used about man. God’s sight and knowledge are unlimited both as regards depth and extensiveness.

The words, These are verses of the Book, mean: (a) these are verses of the Book which mankind were instinctively expecting to be given; or (b) these are verses of the Book which had been promised in previous Scriptures. It is impossible success-fully to withstand and oppose such a Book.

The latter part of the verse means that man by nature hankers after true knowledge, but it is surprising that when disbelievers have actually been given a book comprising the truth, they prefer to grope in doubt and darkness rather than accept it.

31:11.

7:55; 16:13; 29:62; 31:30; 35:14; 39:6.

32:6.

Commentary:

The Arabic expression رفع السموات بغیر عمد ترونھا rendered as, Who raised up the heavens without any pillars that you can see, means: (1) you see that the heavens stand without pillars; or (2) the heavens do not stand on any pillars which you may see, i.e. they have supports but you cannot see them. Both these meanings are correct and agree with the sense of the text. If the word عمد (pillars) be taken in its ordinary sense, i.e. in the sense of material columns which bear the weight of other things, then the verse would mean that the heavens stand without the support of pillars. But if the word be taken in the figurative sense, i.e. in the sense of anything that helps to keep another thing in place, then the verse would mean that the heavens or, for that matter, the heavenly bodies do stand on supports but these supports are not visible to the human eye, e.g. the force of gravity, or magnetic power or the special movements of planets or other means which men of science have discovered so far or which may be discovered in future.

The verse seeks to disabuse the minds of disbelievers of the notion that because the Holy Prophet possessed no material support or means which are considered essential for success, therefore he could not succeed in his mission. The verse says that it is not necessary that all things should have material supports or that these supports should be visible to the human eye. It is, indeed, true that everything must have some sort of prop to support it; but all things need not have the same kind of support. Material things which are the result of man’s handiwork need material supports, for even a small roof cannot stand without walls or pillars. But such is God’s handiwork that heavy stars stand in their places without visible support or without any support which may be called "a pillar" in the ordinary sense of the word. Although long ages have passed since this system came into being, yet nothing has gone wrong with it. There lies a world of difference between the way in which God works and the working of man. Man cannot do without support but God can, and this is why He has caused millions of stars to stand in their places without support or at least without visible support. The same divine law operates in the spiritual realm. When God desires to make a man succeed, He needs no material or visible means for it. He works in subtle ways that remain hidden from human gaze till the end is reached; and that which man in his ignorance regards as impossible becomes possible.

The expression, Then He settled Himself on the Throne, means that just as God first created the celestial bodies without any visible support and then began to manifest His attributes in a perfect manner, similarly in the spiritual world He has brought to perfection the spiritual firmament through the Holy Prophet; and now through the perfect teaching given to him, God’s attributes are going to find their complete manifestation. The word عرش or Throne, for which see 7:55, is used in the Quran to express the bringing to perfection of spiritual or physical laws. The expression is analogous to the ways of worldly monarchs. The rulers and monarchs of this world make their important proclamations "from the throne." To keep up the metaphor the clause, He settled Himself on the Throne, is intended to express the perfect manifestation of Divine attributes, meaning thereby that when a new spiritual heaven and a new earth have come into being, Divine attributes will necessarily find their requisite manifestation. See also 10:4.

The words, pressed the sun and the moon into service, mean that God has not only caused the heavenly bodies to stand without the support of pillars, but has also subjected them to the service of man. Man’s paid servants may, and indeed sometimes do, shirk their duty, but these heavenly bodies, in obedience to divine laws, serve us with perfect regularity and faithful-ness. What wonder then if God should have enforced the same inexorable law in favour of the Holy Prophet and should have subjected everything to his service?

The expression, He regulates all affairs, is also intended to signify that God will make all things serve the cause of the Prophet. The whole universe will, as it were, become his servant.

15:20; 16:16; 21:32.

36:37; 51:50.

7:55; 39:6.

Commentary:

This verse points to the law of nature that heaven and earth work in unison and this harmonious co-operation of the celestial and terrestrial bodies is responsible for the successful working of the universe. For instance, when rain falls from heaven the earth brings forth its vegetation which is thus the common result of both heaven and earth. The same law works in the spiritual universe, for just as there is a heaven and an earth in the material world there is also a spiritual heaven and a spiritual earth. Rain and light come down from the spiritual heaven, and the spiritual earth becomes enligh-tened and revived into a new life. Just as good soil cannot fail to yield its treasures after the descent of rain, similarly, unsullied human nature cannot withhold its treasures after the descent of heavenly water which is Divinerevelation. God’s Prophets attract men as a magnet attracts iron. There was therefore, no cause for wonder if Islam spread quickly. The wonder would have been if it had not spread so fast, because then one would have been entitled to ask why the soil did not bring forth its verdure and herbage when rain had fallen at the proper time.

The verse refers to another important natural law, viz. God has made in the earth mountains which keep water stored up in the form of snow which, on melting, feeds rivers and springs. If the store of snow on the tops of mountains were exhausted, rivers and springs would be dried up and the land would lie dry and desolate. An analogous law operates in the spiritual world. In the spiritual realm certain individuals are like mountains and serve as reser-voirs, storing up the Word of God, while certain other individuals are like rivers and springs which water the world but cannot keep the water stored up. Prophets are the mountains of the spiritual world, while savants and ulema, learned in religious lore, are its rivers and springs, and the common people provide the soil which these rivers and springs, being themselves fed by the melted snow of the mountains, water and make fertile. Should these mountains disappear, there would be no springs and no rivers and the earth would dry up and be ruined.

Though the present verse refers only to fruits, elsewhere the Quran speaks of God having made pairs—male and female—of all things (36:37; 51:50). This is a truth which of all religious Scriptures the Quran was the first to propound. It is true that even in pre-Islamic days the Arabs had discovered that the date trees were male and female, but they could go no further. It was the Quran that made known to the world the great truth that all fruit-trees, in fact, everything, had male and female. The people could not at first understand it. But now, after a lapse of 1350 years, scientific research has confirmed the Quranic announcement and scientists have begun to discover pairs even in inorganic matter.

The verse draws our attention to the fact that the law that everything has a pair applies to the human intellect also. Until heavenly light descends on it, man cannot have true knowledge, which is born of a combination of Divinerevelation and human reason. So it is impossible to have true knowledge of God independently of the revelation sent to the Holy Prophet. Similarly, human reason cannot fail to accept the Word of God revealed to the Holy Prophet if it is presented to it in a proper manner.

The words, He causes the night to cover the day, point to yet another fundamental law of nature that the night serves as a covering for the day, and by pointing to this law the Quran dispels the popular misconception that the light of the Quran could not spread amidst the prevailing im-penetrable veil of darkness. Just as the darkness of night is removed to give place to the light of the day, similarly, the present darkness of sin and iniquity will be followed by the spiritual light of truth and righteousness. Darkness, in fact, possesses no independent existence and a single ray of the sun dispels and dissipates it. The Sun of Islam will now dispel the darkness of unbelief and infidelity.

6:100; 16:12.

16:14; 39:22.

Important Words:

متجاورات (adjoining one another) is derived from تجاور which is derived from جاور which again is derived from جار which means, he or it declined or deviated. جاورہ means, he became his neighbour or he lived near him; he confined himself in a mosque, etc., occupying himself in prayer and religious meditation. تجاوروا means, they became mutual neighbours or they lived near together (Lane).

صنوان (growing together from one root) is the plural of صنو. They say اصنی النخل i.e. the palm-trees had pairs or triplets or more growing together from single roots. صنو means, one of a pair or of three or of more palm-trees or of any trees growing from one root; each being called the صنو of the other. The word also means, a brother by the same father or the same mother. The Holy Prophet is reported to have said, عم الرجل صنو ابیه i.e. the paternal uncle of the man is the صنو of his father (Takmilah fis-Sihah) meaning that the stock of both is one. The Quranic words صنوان و غیر صنوان mean, palm-trees having one root and others having separate roots (Lane).

الاکل (fruit) is derived from اکل (akala). They say اکله i.e. he ate it. اکل (akl) which is the noun-infinitive means, the act of eating. اکل (ukul) means, what is eaten; any eatable; food; fruit; means of subsistence or ample means of subsistence; worldly good fortune; intelligence; judgement; firmness of intellect (Lane).

Commentary:

Disbelievers are told here that they should not think that, because the Holy Prophet is one of them and belongs to the same stock as they, he enjoyed no superiority over them. Do they not see, the verse says, that adjoining tracts of the same land possess different capacities and properties and produce different kinds of produce? A certain tract of land, for instance, grows one thing while the piece adjacent to it cannot grow it. Similarly, trees of one stock or one species growing in the same garden, not unoften, grow fruits of different quality. Why cannot the same thing happen among human beings?

The expression, they are watered with the same water, signifies that when trees watered with the same water bear fruits vastly different in taste and colour, why cannot the Holy Prophet, even though he lives in the same town and among the same people, excel them, especially when he is nourished in the elixir of Divine revelation and his opponents are brought up under the inspiration of Satan? The words also point to the fact that the same means employed by persons of different capabilities often produce different results. A sword in the hands of a person who does not know its use will be quite a different weapon in the hands of a seasoned and skilful warrior. So the superiority of the Holy Prophet over his opponents lies not only in his superior capacities but also in the way he makes use of the means at his disposal. AbuBakr and ‘Umar were ordinary citizens of Mecca who would have ended their days in oblivion but the magic touch of the Holy Prophet lifted them to the highest pinnacles of usefulness and glory.

27:68; 37:17; 50:4.

36:9; 76:5.

Commentary:

This verse purports to say that it is no matter of wonder that God should have granted such miraculous success to the Holy Prophet and should have brought about moral and spiritual reformation through him. What really would be a subject for wonder would be that the world should become corrupt and God should take no steps to reform it or that disbelievers could not rise to a new life after having fallen spiritually. When the water of life comes, death must depart.

The words, these it is who shall have shackles round their necks, and they shall be the inmates of the Fire, contain a warning that those who despair of the grace of God must burn in the fire of regret and remorse and those who reject and abandon the ways of God in favour of their self-devised plans and schemes, which are like so many shackles round their necks, must come to grief. It is a pity, however, that instead of turning their attention to the propagation of Islam and prayer and spiritual regeneration, present-day Muslims insist on legalizing interest and insurance policies, etc.

22:48; 29:54-55.

41:44; 53:33.

Important Words:

المثلات (exemplary punishments) is the plural of المثلة which is derived from مثل. They say مثل فلان فلانا i.e. he became like such a one. مثل بفلان means, he punished such a one in an exemplary manner. مثلة means, calamity; punishment serving as a warning to others; punishment which visited past generations and which served as a warning for others (Aqrab).

العقاب (condign punishment) is derived from عاقب which is derived from عقب (‘aqaba). They say عقبه i.e. he struck his heel; he came after him (as though at his heels). عاقبه means, he did a thing with him alternately, each taking his turn; he punished him as denoting consequence or retribution. عقب (‘aqib) means, the heel or the hinder part of the human foot. العقاب means, requital or punishment that is awarded as a result of some offence or sin (Lane & Aqrab). Hence in the text it has rightly been rendered as "condign punishment."

Commentary:

The verse refers to an evil practice of disbelievers. When they are told that if they do not remove their shackles and do not avail themselves of the guidance of God and if they persist in their wicked ways, they will become like a piece of dry wood, which is thrown into the fire, they hasten to demand where that fire is. So, instead of soliciting God’s mercy these unfortunate people invoke His punishment. The advent of every Prophet of God is attended by both God’s mercy and His punishment but wicked people invariably demand the latter.

The words, verily, thy Lord is full of forgiveness for mankind despite their wrongdoing, set forth the great truth that the purpose of God in sending Prophets is not to destroy men, but to save them. This is why He continues to forgive them, despite their persistence in wrongdoing. But this repeated forgiveness does not mean that the wicked will never be punished. If they do not give up their evil ways, they will not escape God’s punishment. They will indeed be given every opportunity to reform themselves; but if they persistently refuse to do so, Divine punishment will finally descend on them.

The words, thy Lord is strict in condign punishment, do not mean that God makes use of severity in inflicting punishment but that the punishment inflicted by God is severer and more painful than that inflicted by men.

6:38; 10:21.

11:13; 35:24.

Important Words:

انما (surely) is a compound of ان (inna) and ما (ma) and generally gives the sense of "only." Sometimes it is used in the sense of "verily, certainly or surely" (Taj). See also 6:110.

Commentary:

A study of the Quran makes it clear that whenever disbelievers demand a sign, they invariably mean the sign of punishment, unless the context points to some other meaning. This is why disbelievers are here depicted as saying, Wherefore has not a sign been sent down to him, as if the many signs already shown to them were no signs at all. In reply to this foolish demand they are told that it is clear from the very title of the Prophet—a Warner—that punishment will at last surely overtake disbelievers; but before it comes upon them, they will be given ample opportunities to benefit by the guidance the Prophet has brought because he is also a guide for them.