أَلْقَىٰ

49:7.

Important Words:

السلام (peace) means the Islamic salutation of salam; peace; security; submission, etc. (Aqrab & Lane). See also 2:113, 209; 3:20.

مغانم (good things) is derived from غنم meaning, he got or took spoil, or got a thing as spoil; he acquired or gained a thing without difficulty or inconvenience. غنیمة or مغنم means, spoil, booty or plunder; the acquisition of a thing without difficulty or inconvenience; the thing so acquired; what is obtained from disbelievers in war (Lane & Aqrab).

Commentary:

This verse does not mean that if any person greets a Muslim with the Islamic formula of salutation, he should be regarded as a believer. Many non-Muslims nowadays, and many Jews in the days of the Holy Prophet, greeted Muslims with the prescribed salutation but they cannot be, and indeed never were, regarded as Muslims merely on that ground. What the verse means is that when a people offers peace or shows a peaceful attitude towards Muslims, the latter should respect that attitude and refrain from hostility. The word سلام (peace) may also mean submission or security. Similarly, the word مومن (believer) may also be rendered as giver of security or offerer or afforder of peace.

The word مغانم (good things) does not mean only the spoils of war. It also means the good things of the world. In Bukhari(ch. on Tafsir) we have لحق ناس من المسلمین رجلا معه غنیمة له i.e. "some of the Muslims met a man who had with him some good things belonging to him." As explained under Important Words, any thing acquired without difficulty is also غنیمه.

The words کذالك کنتم (such were you) embody a very strong appeal to both sentiment and reason. The expression signifies that, like disbelievers, Muslims too were disbelievers at first, but God gave them time and opportunity and they were at last able to see the truth. So they should be patient with, and lenient to, others and give them time, so that they too may ponder over the truth and accept it if they choose.

5:78.

58:23.

5:74.

2:117; 10:69; 17:112; 18:5; 112:4, 5.

Important Words:

کلمته (His word). کلمة has been used in the Quran in different senses:(1) good tiding (e.g. 37:171, 172); (2) warning of coming punishment (e.g. 39:20); (3) a thing or being created without the instrumentality of any physical means, i.e. by the Will of God expressed by saying "Be" (e.g. 3:46-48); (4) a Sign (e.g. 18:110); (5) a message (e.g. 3:65); (6) a design; (e.g.9:40); (7) a word or saying (e.g. 23:101). See also 3:46.

روح (mercy) is derived from راح i.e. it became cool and pleasant; he was brisk, lively, active, prompt or quick. روح means, soul or spirit; the subtle substance in man which is the principle of vitality and of sensation and of voluntary motion; the breath which a man breathes and which pervades the whole body, after the exit of which he ceases to breathe; Divine revelation or inspiration; the Quran; angel; joy and happiness; mercy (Lane).

Commentary:

From the above-mentioned different meanings of روح and کلمة becomes clear that no higher spiritual status can be assigned to Jesus than to the other Prophets, on account of the word روح or کلمة having been used about him in the Quran. These and similar expressions have been used in the Quran about other Prophets also and even about persons who were not Prophets, such as Mary and the children of Adam (see 58:23; 15:30; 32:10; 21:92). It may be noted here that the words روح منه (mercy from Him) do not mean that the روح formed a part of the Divine Being but that it was only a gift of God. The expression منه (from Him) has been used in the Quran in this sense in 45:14.

In fact, the Quran uses these words about Jesus because foul charges were brought against him and his mother, Mary, by the Jews. These words are thus meant to exculpate and exonerate him from those charges and not to deify him. The Quranlends no support whatsoever to the absurd and unfounded view that Jesus was anything higher than a human being. He was human and of the earth, and yet a Messenger of God (e.g. 43:60; 19:31).

The verse refers to the three alleged persons of the Trinity, i.e. the Father, the Son and the Holy Ghost, and condemns Trinity, declaring Allah alone to be the one true God, and the Messiah and the Holy Spirit as only the servants of God and in no way sharers in Godhead.

20:21; 26:33; 27:11; 28:32.

Important Words:

ثعبان (serpent) is derived from ثعب. They say ثعبه i.e. he gave vent to it; or he made it (water, etc.) to flow or run or stream. ثعبان means, a kind of long serpent; a great serpent, whether male or female, but particularly the male; or the serpent in general whether male or female, great or small; also applied to an enormous fabulous serpent (Lane).

Commentary:

The Quran has used three different words for describing the turning of the rod of Moses into a serpent; (1) ثعبان as in the verse under comment and in 26:33; (2) حیة as in 20:21, and (3) جان as in 28:32 and 27:11. The words ثعبان and حیة are applied both to a large or a small serpent, while the word جان signifies only a small serpent. Thus, there is no conflict or contradiction in using these three different words for the same thing, as all of them may be used to give the same meaning, i.e. a small serpent.

Moreover, on carefully pondering over the verses in which these words occur, we find that different words have been used to suit different occasions. The word جان has been used on the occasion when the rod is made to appear as a serpent to Moses alone (27:11) while the words ثعبان and حیة have been used in connection with the occasion when the miracle was wrought in public. This shows that to Moses the rod appeared as only a small serpent. While in the presence of Pharaoh and other men, it was made to appear like a big serpent. Thus the use of three different words for different occasions was not haphazard and casual, but deliberate and evidently intended to serve a definite purpose.

Moreover, in the verses in which the word جان is used, it is not said that the rod actually turned into a جان (small serpent) but that it moved as though it were a جان. This does not mean that the rod necessarily turned into a small serpent but that it only moved quickly like a small serpent, though it may have been a large serpent. So the different words used by the Quran do not conflict with each other, whether the rod be taken as turning into a small serpent or a large one.

It should also be noted here that this miracle did not really contradict any law of nature. If the existence of a thing is proved beyond doubt, it must be admitted, even if we are unable to explain it in the light of the laws of nature, as we know them. Our knowledge of the laws of nature is evidently very limited and so we cannot deny a fact on the basis of our limited and imperfect knowledge. Moreover, the said miracle did not take place in the manner in which it is popularly understood to have occurred. Indeed, miracles shown by God’s Prophets are not like the performance of jugglers. They are meant to serve some great moral or spiritual purpose. One of their primary objects is to bring about certainty of faith and engender feelings of piety and fear of God in the minds of those who witness them. If the rod had actually turned into a serpent, the whole performance must have looked more like the hand-tricks of a juggler than the miracle of a Prophet. In spite of what the Bible might say about this miracle, the Quran lends no support whatever to the view that the rod actually turned into a real and living serpent. No such thing ever took place. The rod only appeared like a moving serpent. It was a sort of a vision in which God either exercised special control over the sight of the onlookers in order to make them see the rod in the form of a serpent or the rod itself was made to appear like a serpent; and this vision was shared by Pharaoh and his courtiers and the enchanters along with Moses. The rod remained a rod, only it appeared to Moses and others as a serpent. It is a spiritual phenomenon of common occurrence that in a vision when man rises above the encumbrances of the flesh and becomes temporarily transported to a spiritual sphere, he can see things taking place which are beyond his ken and are quite invisible to his physical eyes. The miracle of the rod turning into a serpent was one such spiritual experience.

A similar spiritual phenomenon took place when in the time of the Holy Prophet the moon was seen as rent asunder not only by the Holy Prophet but by some of his followers and opponents as well (Bukhari, ch. on Tafsir). Such visions, which constitute a peculiar state between sleep and wakefulness, are a common spiritual experience of God’s Prophets and His Elect, but sometimes they are shared by ordinary men and by even disbelievers. Tradition tells us that Gabriel whom the Holy Prophet often saw in his visions, was also once seen by his Companions, who were sitting with him (Bukhari, ch. on Iman). Similarly, some angels were seen even by some of the disbelievers at the Battle of Badr (Jarir, vi.47). Another instance of this kind occurred when a Muslim army under the well-known Muslim general, Sariyah, was fighting the enemy in Iraq at a distance of hundreds of miles from Medina. ‘Umar, the Second Khalifah, while delivering his Friday sermon at Medina, saw in a vision that the Muslim army was being over-whelmed by the superior numbers of the enemy and that a disastrous defeat was imminent. Thereupon, ‘Umar suddenly discontinued his sermon and cried out from the pulpit, saying, "O Sariyah, take to the mountain, take to the mountain." Sariyah, hundreds of miles away and surrounded by the deafening noise of the battlefield, heard the voice of ‘Umar and obeyed it; and the Muslim army was saved from destruction (Khamis, ii. 270).

The miracle of Moses mentioned in the verse under comment possessed a special significance. It may be interpreted something like this. God told Moses to throw down his rod which then appeared to him like a serpent; and when subsequently on God’s bidding he took it up, lo! the rod was a mere piece of wood. Now a serpent, in the language of visions and dreams, is a symbol of the enemy, while a rod is emblematic of one’s community (Ta‘tirul-Anam). Thus, by means of this vision, God made Moses understand that if He cast away his people from him, they would become veritable serpents. But if he kept them under his care, they would grow into a strong and well-knit community of righteous and God-fearing men. Moses had in the beginning begged to be excused from being entrusted with the onerous task of reclaiming a morally depraved people, but God told him by means of this vision that the well-being of his people depended upon his taking them in his charge, failing which they would turn into veritable serpents.

Abu Jahl, the arch-enemy of Islam, was also once made to see a similar vision. It is reported that the Holy Prophetone day went to him and asked him to pay a certain sum of money which he owed to a poor man, a stranger in Mecca, but which he had so far declined to pay. On the Holy Prophet’s demand, Abu Jahl, in spite of his great enmity to the Prophet, made the payment at once, and when asked by his friends the reason for his doing so, he said he saw two enraged camels on both sides of Muhammad about to tear him to pieces if he refused to comply with his demand (Hisham). Arabia is a land of camels, so Abu Jahl was made to see camels, while Egypt being a land of magic serpents, Pharaoh was made to see a serpent.

Commentary:

If, as some commentators say, Jacob had really become blind and his blindness had been removed by the casting of Joseph’s shirt at his face, he should have attributed the restoration of his sight to Joseph’s shirt and would have declared it as a miracle. But he refers to no such unusual happening but only to the divine knowledge about Joseph’s being alive, which he had long before imparted to his sons. Thus what the verse really means is that when Joseph’s shirt was laid before Jacob, the conviction that Joseph was alive which, being based on revelation, was previously only a matter of faith, now became converted into factual knowledge. This is the meaning of the words, he became enlightened.

In fact, the knowledge of God’s Prophets is of two kinds: (a) spiritual knowledge which they get direct from God by means of revelation; (b) material or secular knowledge which they acquire through their physical senses and other material means. When spiritual knowledge becomes supplemented and supported by the testimony of physical senses, it becomes complete in every sense and no vestige of doubt or ambiguity remains. As long as knowledge gained through spiritual means remains a matter of faith and does not go beyond conviction, it is capable of various interpretations: but when it is reinforced and corroborated by physical facts, it becomes a certainty beyond the possibility of doubt or dispute.

13:4; 21:32.

Important Words:

رواسی (firm mountains) is the plural of راسیة which is derived from رسا. The expression رسا الجبل means, the mountain was firmly based, or was firm in its base upon the ground. رست السفینة means, the ship cast anchor, lay at anchor, or rested or became stationary upon the anchor. They say رسوت بین القوم i.e. I effected a reconciliation between the people. راس means, stationary, at rest, fixed, fast, firm, steady, steadfast or stable. جبال راسیة means, firm or steadfast mountains. رواسی means, firm mountains (Lane & Aqrab). See also 7:188.

تمید بکم (quake with you). تمید is derived from ماد which means, (1) it (a thing) was or became in a state of violent motion or commotion; was or became violently agitated; (2) it turned or twisted about or became contorted and convulsed; (3) it (the mirage) was in a state of commotion; it quivered or trembled; (4) he (a man) was or became confounded, perplexed or amazed; (5) he became affected with a heaving of the stomach or a tendency to vomit and a giddiness in the head by reason of intoxication. or of voyaging upon the sea; (6) he inclined from side to side in walking; (7) he walked with an elegant and a proud and self-conceited gait with an affected inclination of his body from side to side; (8) he conferred or bestowed a benefit or benefits, favour or favours; (9) he trafficked as a merchant; and (10) it increased or grew. They say مادت به الارض i.e. the ground went round with him. ماد به البحر means, the sea affected him with a heaving of the stomach. The Quranic expression ان تمید بکم means, lest it should quake with you, be convulsed with you and go round with you and move you about violently (Lane & Aqrab).

Commentary:

By using the expression القی (lit. he has cast) the present verse points to a great geographical truth. The verse purports to say that God has, as it were, scattered all over the earth, rivers, mountains and natural pathways which means that all these things are to be found in all parts of the earth and men derive great benefits from them. Recent geographical researches have substantiated the fact that mountains, rivers and natural pathways are to be found in every region of the earth. That the Quran should have proclaimed this truth at a time when large parts of the earth such as America and South and Central Africa, Australia and many other islands were yet unknown is a strong proof of its Divine source. Elsewhere the Quran has used the expression جعل (He made) for each of the three things namely, mountains (77:28) rivers (27:62) and routes (21:32). This shows that the Quran does not mean that these things have been planted on the earth from outside, as might be suggested by the expression القی (He has placed) but that they form part and parcel of it.

By the word سبل (routes) is here meant not the artificial roads constructed by human hands but natural pathways formed by mountain-passes, rivers and valleys which have served men as highways throughout the ages. It was due to these natural highways that contact between different regions of the earth became possible in the past and this is perhaps one reason why the three things have been mentioned together in this verse.

Mountains, rivers and natural highways have been mentioned in the verse under comment separately from other Divine blessings mentioned in the preceding verses because these natural objects are repositories of other Divineblessings. The mountains are natural reservoirs of water and vegetable wealth; the rivers constitute natural conduits for water without which it would not be available for the use of man throughout the year, and natural pathways make it possible for him to have access to these vast stores of Divine blessings.

The relation of this verse with the preceding verses is that it enumerates some more of the material blessings of God and thus reverts to the theme that God Who bestowed these material blessings upon man could not possibly have neglected to provide for his spiritual needs. Another implication of the verse is that by his efforts man can provide only for his temporary and local needs but for his general and permanent needs God alone can make adequate provision. It purports to say that just as the natural routes of travel are the means of contact and communication between different nations and countries, similarly in the spiritual realm there is need for teachings which should satisfy the spiritual needs of man not only for a specified time or a particular group of men but for different times and for men of diverse natures and temperaments to help them to rise from one stage to another in their spiritual development. These stages constitute landmarks in man’s spiritual development and are marked by the appearance of Prophets. Man can hardly foresee what mental changes the human race is likely to develop in the course of the next few centuries, much less is it possible for him to devise a code which should serve him as a safe guide when these changes occur. Such a code of laws can be provided by God alone. This is why we observe in the history of human philosophy and science the phenomenon of alternate progression and retrogression. But the history of religion reveals the important fact that spiritual teachings know no retrogression but only undergo a continuous process of progressive evolution.

The verse throws light on yet another scientific truth. Geology has established the fact that mountains have, to a great extent, secured the earth against earthquakes. Earthquakes were very frequent before mountains were created. To this great scientific truth the words ان تمید بکم (lest it quake with you) refer. Taking these words in the sense 'that it may go round with you', the verse would mean that God has made on the earth firm mountains, that it may go round with you. This shows that mountains are a help to the earth in moving steadily on its axis. The expression 'going round' also denotes continuation and permanence, and according to this meaning the sentence 'that it may go round with you' would mean that men will continue to live so long as the earth continues to move. The Quran spoke of the earth as 'moving round' long before it was discovered that it was not stationary. Similarly, the truth that mountains formed a great safeguard against earthquakes was first revealed to the world by the Quran at a time when it was unknown even to great scientists.

The verse also points to another geographical truth. Streams and rivers were followed by great pathways in the past, for the latter have much to do with the former. A study of the means of communications in the past shows that originally people settled along the banks of rivers, where they could easily get their necessaries of life. Thus rivers and streams were followed by tracks and ways which men used for their journeys. Moreover, rivers, streams and canals are themselves "ways", for they form the easiest and cheapest way of transporting commodities from one place to another.

Commentary:

حیة (serpent). The Quran has used three different words for describing the turning of the rod of Moses into a serpent, viz.حیة as in the verse under comment; جان as in 27:11 and 28:32; and ثعبانas in 7:108 and 26:33. The word حیة is of general application and is used for all categories of serpents; جان means a small serpent; and ثعبان generally means a bulky and long serpent. These words apparently seem to have been used haphazardly at various places in the Quran, but in reality there is no haphazardness, or arbitrariness since the word جان has been used from the point of view of the serpent’s quick movements and ثعبان from the point of view of its large size. Moreover, when the mere fact of the turning of the rod into a serpent is mentioned the word حیة is used, but when the rod turns into a serpent in the presence of Moses alone the word جان (a small serpent) is used. When, however, the miracle of the rod turning into a serpent is shown in public before Pharaoh, the magicians and the people, the word ثعبان (a large and bulky serpent) is used. The significance of these different words on different occasions would be different. The word حیة (root-word حیی) signifies that a dead people (عصا) as, to all intents and purposes, the Israelites were, would receive a new and vigorous life through Moses and the word جان(a small, fast moving serpent) signifies that from a small and decadent community, they would make rapid progress and would become ثعبان (a large and bulky serpent) for Pharaoh and his people i.e. they would become the means and instrument of their destruction.

The verse purports to say, and the history of the Israelites bears testimony to the fact, that whenever Moses happened to become separated from his people they became, as it were, serpents i.e. they relapsed into idol-worship and other abominable practices.

For an exhaustive explanation of the miracle of the rod turning into a serpent and its spiritual significance see 7:108. Suffice it to say here that it was a vision which Moses had seen and in which Pharaoh, his courtiers and the magicians were also made to share. The rod did not actually turn into a serpent but was merely made to appear like one. It, therefore, contradicted or contravened no law of nature.

7:116.

Commentary:

The words of the verse show that the magicians had behaved respectfully towards Moses and it is this respectful attitude of theirs which, perhaps, was mainly instrumental in enabling them to see the truth and accept it.

7:118; 20:70.

Important Words:

یأفکون (fabricated) is derived from أفک which means, he hid; he uttered a falsehood; he said what was not true; i.e. he fabricated or invented a lie. أفاک means, a great or habitual liar (Lane & Aqrab).

For تلقف see 7:118.

Commentary:

The verse makes it quite clear that the rod of Moses did not swallow the rods and ropes of the magicians but it "swallowed up all that which they had fabricated;" i.e. it utterly destroyed the imposture, forgery and deception of the magicians. Moreover, it was not the rod changed into a serpent which undid the magic of the magicians, but it was the rod itself which exposed the deception they had wrought on the spectators by breaking to pieces the things which under the influence of the magic the spectators had taken for real serpents.

7:108.

Commentary:

The miracles referred to in this and the following verse have been fully discussed in 7:107-108, and 20:21-23. Briefly, it may be stated here that the rod of Moses did not actually turn into a serpent. It appeared to the audience as if it were a serpent. In fact, it was a vision of Moses in which the whole assembly were made to join. Now a rod in a vision symbolizes a community and the serpent an enemy. Thus by the miraculous happening Moses was made to understand that if he cast away his people from him, they would become veritable serpents but if he kept them under his fostering care they would grow into a strong and well-knit community and would not only become men of light and learning themselves but would also impart these things to others.

Moses’ white hand seemed also to signify that the great spiritual movement he had founded would one day enlighten the world with divine light and that his teaching would radiate and his people would undergo a complete transformation, and would become a community of highly righteous men. In fact, noble and righteous servants of God to whom He entrusts the task of bringing about a great change in the lives of his people become invested with a divine light which sometimes takes a material form and is seen by other people also.

13:3.

13:4; 15:20; 16:16; 77:28.

27:61; 50:8.

Commentary:

It should not be understood from the word ألقی which literally means, "He has cast" or "He has placed" that the mountains were placed on the earth from somewhere outside, after it had been created. Elsewhere the Quran has used the word جعل(He made) to express the same sense which shows that the mountains formed a part and parcel of the earth and were not placed on it from outside.

Incidentally, the verse points to a truth which science has only recently discovered but which the Quran revealed about 1400 years ago, viz. that mountains instead of being a cause of earthquakes, exert a stabilizing influence, rendering earth tremors a very infrequent occurrence.

This verse gives three arguments to prove the Oneness and Almightiness of God: (a) He is the Creator of heavens and the whole solar system; (b) He has created the earth and regulates, controls and guides all life on it; (c) He sends down water from heaven and gives a new life to the earth after it has become parched and dry. This means that God is the Creator of the universe, its Controller and the Giver of life. These are essential attributes of a Supreme Being Who demands and commands our adoration and worship. See also 16:16.