عَظِیۡمٍ

2:208, 266; 3:16, 163; 5:3, 17; 9:72; 57:21, 28.

Commentary:

As stated above, the Muslims returned from Badras-Sughra after having made great profit by trading at the annual fair held there. This is hinted in the word "bounty". The words, no evil had touched them, mean that there was no fighting, the Meccans having failed to appear.

10:16; 39:14.

Commentary:

This verse is an expression of the supreme independence of God. The Holy Prophet is made to say, "O men, it is indeed strange that you should not fear the punishment of God while I, who am a Prophet of God, fear His punishment if I disobey Him." This is an emphatic way of exhorting men to avoid disobedience of God. The expression does not imply that the Holy Prophet is likely to disobey God or even that it is possible for him to do so. It is simply meant to convince disbelievers that God is above all and none can dare disobey Him with impunity.

11:26-27; 23:24.

Important Words:

نوح (Noah) a very ancient Prophet who, as the Bible tells us, lived nine generations after Adam and eleven generations before Abraham. (Gen, 5:3-32; Luke 3:34-38). His native land was Mesopotamia. He is believed to be the progenitor of the greater part of mankind. The word نوح (Noah) may, in Arabic, be considered to have been derived from ناح which means, he bewailed or mourned. They say ناحت علی زوجھا i.e. the woman bewailed or mourned over her dead husband. ناحت الحمامة نوحا means, the pigeon cooed in a plaintive manner. The Prophet Noah is particularly known for the Flood that overtook his people as the result of his bewailings and lamentations before God for the persecution he had to suffer at the hands of his wicked people, most of whom perished in the Flood. His three sons, Shem, Ham, and Japheth, are generally believed to be the ancestors of the three principal races of mankind. See also 11:26.

Commentary:

After having briefly described the great moral and spiritual reformation that the appearance of a Prophet brings about among a people, and the evil consequences to which opposition to him leads, the present verse proceeds to give illustrations of some of the nations of antiquity, beginning with the people of Noah, to show that those, who oppose God’s Prophets, meet with nothing but destruction. Most of the different races now living on this earth are believed to be descended from Noah. His descendants seem to have spread in all directions, as may be seen from the story of the Deluge which is known to the people of Europe, Asia, Africa and even America.

The words, We sent Noah to his people, show that the Deluge overtook only the people to whom Noah was sent. It was not a universal phenomenon, but the descendants of Noah may have carried the tale to distant lands.

The words یوم عظیم literally meaning "a great day", have been used to signify a day of heavy punishment which was too dreadful to be forgotten.

20:67; 26:45.

Important Words:

سحر عظیم (a great magic). For the meaning of the word سحر see 2:103 & 7:110.

Commentary:

Moses was not slow in availing himself of the opportunity offered and at once replied that they should throw first. The Prophets of God generally wait for an attack on the part of their opponents, for they prefer to defend and then look to God for succour.

Important Words:

مردوا (persist) is from مرد (marada) which means, he exalted himself; he was insolent and audacious in pride and in acts of disobedience; he was excessively proud or disobedient or rebellious; he was refractory; or he outstripped others in pride or disobedience. They say مرد علی شیء i.e. he became accustomed or inured to a thing and persisted in it. The expression مردوا علی النفاق means, they have become accustomed or inured to hypocrisy and persist in it; or they have become insolent and audacious in hypocrisy. تمرد has about the same meaning. مرد(marida) with different vowel point at the central letter, means, it (a tree, etc.) was or became destitute of leaves (Lane & Aqrab).

Commentary:

The reference in the opening part of this verse is particularly to the five tribes of the desert living near Medina, viz. Juhainah, Muzainah, Ashja‘, Aslam and Ghifar (Ma‘ani, vol. iii. p. 361). After the death of the Holy Prophet, the hypocrites from among the neighbouring tribes gathered together and made a raid on Medina (Khaldun, ii. 66).

The word "twice" occurring in the sentence, We will punish them twice, does not refer to the form of punishment, but to the period thereof which is explained in 9:126 below, where the Quran says, do they not see that they are tried every year once or twice? Thus, the word "twice" occurring in the present verse signifies that the hypocrites would be punished in a period ranging from one to two years, i.e. if the punishment comes twice a year, they will have it in one year; if it comes once, they will have it in two years.

See 10:8.

17:74.

6:51; 7:204; 46:10.

Important Words:

تلقاء (accord) is derived from لقی. They say لقیه i.e. he came face to face with him; he found or met him. توجه تلقاء النار means, he went in the direction of the fire, or towards the fire. جلس تلقاء فلان means, he sat facing him or opposite to him. فعله من تلقاء نفسه means, he did it himself; he did it of his own accord, i.e. without being led to it by someone else or without being forced to do it (Aqrab).

Commentary:

Signs (آیات) are of two kinds: (1) simple signs, and (2) clear or manifest signs. To the first class belong all things, even the smallest atom of the universe, because every one of these things points to the existence of a Creator, though it is our own faculty of reasoning that draws the inference that every created thing must have a Creator. But the signs shown at the hands of Prophets speak for themselves. They are shown to establish the truth of things hidden from our eyes, viz. the existence of God, the Day of Resurrection, the truth of the Prophets, and the nature of Divine attributes. As these signs serve as evidence for matters that concern belief, they have been spoken of as آیات بینات (clear signs), while the Signs from nature are spoken of simply as آیات (signs). All pestilences, for example, are آیات while a pestilence predicted by a Prophet of God to prove the truth of his claim is آیة بینة i.e. a clear and manifest sign, for such a pestilence serves its purpose much more clearly and definitely than a general one.

The words, those who look not for the meeting with Us say, Bring a Quran other than this or change it, show that when the leaders of disbelief saw that the hearts of their followers were becoming gradually inclined towards the truth and they were beginning to accept the new faith, they became anxious and, in order to incite their followers against the Prophet, assumed the garb of peacemakers. As men naturally love peace, the leaders of disbelief exploit this natural human desire and suggest a compromise, viz. that the Prophet should introduce no new teaching but should only assume the leadership of the people which would maintain the homogeneity of the community and save it from discord or dissension. If, however, this proposal should not meet with the Prophet’s acceptance, he should at least omit from his teachings such portions as offend against the cherished ideas of the people. When making these proposals, the ringleaders know full well that the Prophet would never accede to these unreasonable demands, which cut at the very root of his divine mission, and that in this way the people would come to think that he was too narrow-minded to give up even some of his ideas for the sake of national unity and concord. Thus they think they would succeed in making the people ignore the important fact that truth and the acceptance of a Divine Call were much more precious than mere patched-up unity and that the decline of nations was always due to the denial of divine truth. In reply to these demands of his opponents the Holy Prophet is commanded to say in this verse that he could not change a teaching which was revealed by God and which was the only means of their regeneration, for such change, instead of proving useful, was sure to prove ruinous.

The expression "of my own accord" occurring in the words, It is not for me to change it of my own accord. I only follow what is revealed to me, contains a subtle hint that Divine teachings are always in accordance with the condition of the people for whom they are sent, and hence nobody can change them of his own accord. If the Holy Prophet should himself change the teachings revealed to him, it would lead to the ruin of the people because Divine teachings, being in fitness of prevailing circumstances, can alone bring about a real spiritual and moral reformation among people and any change in these teachings would certainly be not to their good. The words, Bring a Quran other than this or change it, may also refer to the prophecies of punishment and destruction contained in the Quran. Disbelievers naturally did not like these prophecies and wanted them to be changed. The verse tells them that they could have these warnings changed only if they changed their own condition, because if a change takes place in them, the nature of the warnings would automatically change.

The words, I only follow what is revealed to me, may also mean, "In respect of the Quran I follow nothing but what is revealed to me" i.e. not only are all the words of the Quran divine but its divisions into verses and Surahs as well as the arrangement thereof are also divine. Incidentally this also does away with the objection raised by certain critics of Islam that the opening verse of each Surah, viz. بسم الله was not of Divine origin but was placed there by the Prophet himself.

Some Christian writers pretend to see this verse as an effort by the Holy Prophet to justify the alleged abrogation of certain verses of the Quran. By the words, It is not for me to change it of my own accord. I only follow what is revealed to me, the Holy Prophet is supposed by these writers to have disclaimed all responsibility for abrogation in the Quran. But this assumption is absurd. Far from justifying abrogation, the verse shows that not a single verse of the Quran has ever been abrogated. When disbelievers demanded that the Holy Prophet should make some alteration in the Quran, they did not mean that they would accept it after the demanded changes had been made. Their object in making such a demand was that, if the Holy Prophet agreed to make any change in the Quran, in compliance with their demand, they would at once say that it was not the word of God but his own composition which he altered at will to meet their wishes. But if he refused to accede to their demand, they would get a ready tool to incite the masses against him, condemning him as one who had no regard for national peace and harmony. Christian writers seem to forget the fact that if, as alleged by them, certain verses of the Quran had already been replaced by others, disbelievers had no need to resort to the above device, but could justify their objection on the basis of the abrogation that had already taken place in the Quran and could seize on it as evidence of the Quran not being the word of God. Thus the verse under comment incidentally furnishes evidence that there has been no abrogation in the Quran.

The words, the punishment of an awful day, signify a national disaster. The words mean that the teachings which are revealed by God are for the good of the people themselves and it is on acting upon them that all progress depends. So, if any change is made in these teachings, it is sure to prove detrimental to the best interests of the entire people.

14:3; 38:28; 51:61.

Important Words:

الاحزاب (parties) is the plural of حزب which means, a party or group of men; a party of men who agree in their ideas and actions (Lane).

Commentary:

The verse means to say that in spite of the fact that the followers of Jesus followed one Book, held the same basic beliefs and their religious practices were almost the same, they differed among themselves. Some of them said that Mary was an ordinary woman who gave birth to the son of God, others believed that she was God’s wife and was therefore "Divine". Yet some others among them believed that Jesus was only a man and a Prophet of God. He had, like other Prophets, manifested in himself some Divine attributes, and there were others who said that he was God Incarnate. Some others believed in three separate Divine persons i.e. God the Father, God the Son, God the Holy Ghost, each of them being perfect God; others said that they are only three manifestations of the One God i.e. in one capacity God is Father, in another capacity He is Son and in the third capacity He is the Holy Ghost.

So the followers of Jesus, in spite of believing in the same Book and possessing the same basic doctrines and principles of religion, became split up into many sects.

See 26:156.

Commentary:

The tribe of Thamud were tried by means of the she-camel. The Prophet Salih used to go about preaching on his she-camel, so interference with her movements meant interference with his work. Metaphorically Salih himself may be regarded as God’s she-camel, i.e. bearer of the Heavenly message, interference with whose movements was tantamount to interference with the plan and design of God Whose Messenger he was. For a fuller note see 7:74.

7:92; 11:95; 29:38.