فَوْقَ

33:54.

14:25; 16:76, 113; 47:4; 66:12.

6:118; 7:187; 13:28; 16:94; 40:35.

Important Words:

یستحیٖ (disdains) is derived from حیی which means: (1) he lived or had life; (2) he felt or had a sense of shame or shyness or bashfulness. The infinitive حیاء means, sense of shame or modesty or shyness or bashfulness; or keeping back from a thing through fear of blame. استحیا means, he felt a sense of shame or shyness; he kept back, or he forbore, or he shrank from. استحیی من کذا means, he disdained it, or he refused to do it by reason of pride, or he kept far from it (Lane).

یضل (He adjudges to be erring) is from اضل which is derived from ضل which means, he went astray; he lost his way; he erred; he was lost; he perished. اضل is the transitive form of ضل. They say اضله i.e. he led him astray; he caused him to err; he lost him or it; he caused him to perish. اضله also means, he found him to be erring or straying or lost, etc. (Lane). اضله اللهmay also mean, (1) God adjudged him to be erring or He adjudged him to have gone astray; (2) God forsook or abandoned him and he went astray (Kashshaf). See also 1:7.

الفاسقین (the disobedient) is the plural of فاسق which is derived from the verb فسق which means, he left the right course, or he declined from the right path. فسق عن امرربه means, he departed from the command of his Lord; he disobeyed his Lord. فاسقis thus one who departs from the right course or from the way of truth, or from the limits of the law, or from the bounds of obedience. The word is generally applied to one who first takes upon himself to obey an authority or to observe the ordinances of a law and then falls short of it (Lane & Aqrab).

Commentary:

If, as described in the previous verse, there is not much in common between the gifts of this world and those of the next, why has the Quran given a description of Heaven at all? This question is answered in the present verse. Even if the picture of Heaven and Hell given in the Quran is not exact, it cannot be denied that the imagery used enlightens and helps us to form an idea of the next life. God has, no doubt, described Heaven and Hell by using metaphors and similes, but no one can say that they are useless. Metaphors and similes are used in all languages, and they express depths of meaning which cannot be reached otherwise, and in things of the spirit they afford perhaps the only method by which ideas can be conveyed. The words used for describing Heaven may be as inadequate and insignificant as a gnat; nevertheless they help to conjure up the picture. The believers know the words are only meta­phorical and try to get to the depth of their meaning; but the disbelievers begin to find fault with them and increase in error and misguidance.

The words یضل به کثیرا (lit. many does He misguide) have been translated in the text as, many does He adjudge by it to be erring. This, as shown under Important Words above, is a perfectly correct rendering, for though misguidance springs from one’s own self, as the verse itself makes clear in the concluding clause, yet it is God, the final Judge, Who declares or adjudges the misguided to be so.

2:84, 94; 4:155.

7:172.

Important Words:

میثاق (covenant) is derived from وثق i.e. it was or became firm and established. اوثقه means, he made it firm and fast; he bound or tied it firmly and strongly. میثاق means, a firmly made promise; a covenant (Aqrab & Lane). It should be noted that every commandment of God has the force of a covenant for those who believe, because once an individual or a people believe in God and accept His guidance, they, as it were, enter into a covenant with Him that they will obey all His Commandments, a formal agreement not being necessary. See also 2:28.

رفعنا (We raised high) is derived from رفع which means, he raised or lifted a thing or person; he raised a person in rank, honour, position or dignity; he took a report or complaint to a person in authority (Mufradat & Aqrab). It also means, to make a thing tower above another standing beside it. We read in a hadith رفع لنا صخرة طویلة لھا ظل i.e. a big stone giving good shade was raised above us, i.e. we found ourselves beside a high shady stone (Bukhari, ch. on Hijrah).

فوق (above) is derived from فاق meaning, he surpassed it or him; he stood higher than it or him. Thus فوق is the opposite of "beneath" meaning "above", both literally and figuratively (Aqrab). It is also used to denote a place higher than that which one is occupying. The Quran says: اذجاءوکم من فوقکم i.e. when the enemy made a descent on you from a higher position (33:11).

الطور (the Mount) means: (1) a hill or mountain; (2) the mount Tur or Sinai (Mufradat & Aqrab). Thus, it is both a common and a proper name.

Commentary:

In this verse the Quran again reverts to the previous subject, i.e. the iniquities of the Israelites, but in a different field. The verse refers to the time when Moses went up the Mount Sinai to receive the Ten Commandments and left his followers standing at the foot of the Mount (Exod. 19:17). So the covenant spoken of in the verse refers to the Ten Commandments which were given to Moses on this occasion.

The clause We raised high above you the Mount, does not mean that Mount Sinai was physically lifted up to hang over the heads of the Israelites. It only means that the covenant was taken at a time when the Israelites were standing at the foot of the mountain—a meaning quite consistent with the Arabic idiom as explained under Important Words. The raising of the Mount above the Israelites has been ascribed to God, because it was He Who had commanded them to come and stand at the foot of the Mount.

The verse may also refer to the scene when the Mount Sinai was terribly shaken with an earthquake, while the Israelites were camping near it (Exod. 19:18). On such an occasion the shaking of a high mountain peak appears as if it were hanging over the heads of those standing near it.

2:64; 4:155; 7:172.

Important Words:

اشربوا (were permeated with) is derived from شرب meaning, he drank. اشرب means, he was made to drink. The expression,اشرب فی قلبه حب فلان means, the love of such and such a person permeated his heart (Aqrab). The word is so used because love is like alcohol that intoxicates one who partakes of it. The clause, اشربوا فی قلوبھم العجل (lit. they were made to drink into their hearts the calf) must really be read as اشربوا فی قلوبھم حب العجل (lit. they were made to drink into their hearts the love of the calf), the word حب (love) being understood before the word عجل (calf).

Commentary:

For an explanation of the expression, raised high above you the Mount, see under 2:64.

The words, they said, We hear and we disobey, signify that they practically refused to obey God. They did not necessarily use these exact words; for the word, as pointed out under 2:31, sometimes conveys the sense not of actual speech but of practical conduct.

Reference to calf-worship in verse 93 is not a mere reiteration of what has been already said in verse 55; the incident has been mentioned here as an illustration of what has been said about the Jews in the previous verse. Their attention is drawn to their conduct in the days of Moses. When Moses was absent from them for a short time only, they took the image of a calf for their idol, although they had witnessed how God had helped Moses and had shown mighty Signs at his hands; and that at a time when they had given a solemn promise not to worship anything besides God. In spite of that promise, they showed active opposition to the commandments of God by their deeds.

In the concluding portion of the verse, it is pointed out that the Jews professed to believe in what was revealed to them by God, but their belief was of a strange character for in spite of it, they persisted in their opposition to the Prophets. If this was believing, then their faith was only leading them astray.

3:15; 18:47; 57:21.

3:38; 24:39; 35:4; 40:41.

Important Words:

زین (is made to appear attractive) is passive voice from زین which is derived from زان. They say زان الشیء or زین الشیءmeaning, he decorated or embellished or beautified the thing so as to make it look attractive (Aqrab).

یسخرون (they scoff) is formed from سخر. They say سخر منه or سخربه i.e. (1) he mocked at or scoffed at or laughed at him; he derided or ridiculed him; (2) he cut a joke with him or made a jest of him; (3) he deemed him ignorant (Aqrab & Lane).

فوقھم (above them). The word فوق is the infinitive noun from فاق. They say فاقه i.e. he was above him or was superior to him (in any sense); he excelled him in rank, eminence, nobility, knowledge or any other good quality; he overcame him in argument (Aqrab & Lane).

یوم القیامة (the Day of Resurrection) is a compound expression being made up of یوم (day) and القیامة (resurrection). The word یوم (day) is also used to denote time generally as already explained in 1:4; and القیامة (resurrection) is derived from قام meaning, (1) he stood up, or (2) he stood still. The expression قامت الساعة means, the appointed hour of resurrection came to pass. القیامة therefore, means the rising of the dead or the Resurrection (Aqrab). The word is also used for such occasions on which people leave their homes and gather in a place in response to a call, as in the Friday Prayers (Taj). Thus figuratively the word القیامة (resurrection) may denote a state of unusual life and activity following a state of inertia and lifelessness. The word القیامة is really القیام (the act of standing) which is the noun-infinitive from قام, the final ة being added to denote the act of resurrection being sudden and all together (Mufradat).

Commentary:

As the preceding verse spoke of those who change the gift of God by rejecting it or refusing to act upon it, the present verse fittingly provides the underlying reason of such rejection or refusal. The attention of these people is devoted to the affairs of this world, which appear so attractive to them as to leave no room in their hearts for God and His Messenger. The فاعل or author of the act denoted by the verb زین which is in the passive voice, has not been named here; but elsewhere the Quran clearly states that it is Satan who has taken upon himself to make the things of this world look beautiful and attractive in the eyes of unbelieving people (15:40), who thus become engrossed in the affairs of the world.

Intoxicated with their material gains and worldly possessions, disbelievers, and for that matter, hypocrites also, look down upon believers and scoff at them when they see their apparently low worldly position and hear promises of victory and future greatness being made to them. In view of the utter helplessness of the believers, they cannot possibly bring themselves to conceive that believers will ever become heirs to that eminence and glory which is promised to them by God and, therefore, they treat such promises with contempt. But truth has always triumphed over falsehood in the end. The history of all religions and particularly that of Islam bears undeniable testimony to this fact.

The clause, but those who fear God shall be above them on the Day of Resurrection, does not mean that the triumph of the Faithful over disbelievers will be confined to the next world only. The words "the Day of Resurrection" have been added to point out that whereas believers will also triumph in this world, as borne out by the facts of history, their triumph in the next world will be complete and perpetual. These words may also refer, according to Arab usage, to the time of the downfall of disbelievers and the rise of the Faithful in this very world. In this sense the clause would signify, "wait a while, for the appointed time is not far distant when Muslims will triumph over their enemies and will be above them in all respects", i.e. in knowledge, wealth, power, etc.—a fact to which the early history of Islam in Medina, Damascus, Baghdad, Egypt, Spain, etc., bears ample testimony. To quote only one instance, i.e. that of the Arabs being in their time above the rest of the world in science, Robert Briffault says: "The debt of our science to that of the Arabs does not consist in startling discoveries or revolutionary theories; science owes a great deal to Arab culture; it owes its existence" (The Making of Humanity).

It will be noted that while making the promise of future greatness, the verse substitutes the expression "those who fear God" for the expression "those who believe". This change has been made to point to the fact that to obtain triumph mere ایمان (belief) is not enough; the Muslims should effect a real change in themselves, by attaining تقوی or fear of God. The phrase "without reckoning" may mean three things: (1) that the favours and gifts of God know no ending; for a thing that does not end cannot be reckoned; (2) that God bestows upon believers more favours and more gifts than they appear to deserve, the more so because believers spend in the cause of God to the utmost of their power without keeping an account of what they spend, so God also showers His blessings upon them without reckoning; (3) that God treats the believers as friends; and as people do not keep an account of what they give to their friends, therefore God also keeps no account of what He gives to the Faithful.

As to the relevancy of this clause to the previous one, it may be noted that as God promised to grant special victory and unusual greatness to believers—so much so that they were to be "above" the disbelievers in all respects when the time of "resurrection" (i.e. the fall of the disbelievers and the rise of the believers) came—the question naturally arose, how out of all proportion to their efforts and resources were the handful of believers going to attain this glorious triumph? In reply to this implied question, the Quran says that the people need not doubt this prophecy for the matter is not to be settled by ordinary rules of cause and effect but by the fact, so amply borne out by history, that "Allah bestows His favours on whomsoever He pleases without reckoning." In this connection we may well quote from Carlyle who, while speaking of the spectacular rise of Islam to power, says: "These Arabs, the man Mohammad, one spark on a world of what seemed black unnoticeable sand; but lo, the sand proves explosive powder, blazes heaven-high from Delhi to Granada!" (On Heroes and Hero Worship).

3:194; 4:16; 7:127; 8:51; 10:47, 105; 12:102; 13:41; 16:29, 33; 22:6; 39:43; 40:68, 78; 47:28.

4:159; 7:177; 19:57.

5:49; 6:165; 11:24; 31:16; 39:8.

Important Words:

متوفیك (cause thee to die) is derived from وفی i.e. he fulfilled or performed; or he was faithful, etc. توفی الله زیدا means, قبض روحه i.e. God took away the soul of Zaid, namely, He caused him to die. When God is the subject and a human being the object, توفی has no other meaning than that of taking away the soul, whether in sleep or death (see note on 2:235). So متوفیك means, I will cause thee to die. Ibn ‘Abbas, a cousin of the Holy Prophet and a scholar of great eminence, has tran-slated متوفیك as ممیتك i.e. I will cause thee to die (Bukhari). Similarly, Zamakhshari, an Arab linguist of great repute, says: "The expression متوفیك means, I protect thee from being killed by the people and will grant thee full lease of life ordained for thee, and will cause thee to die a natural death, not by being killed" (Kashshaf). In fact, all Arabic lexicographers are agreed on the point that the word توفی as used in the aforesaid manner, can bear no other interpretation. Not a single instance from the whole of Arabic literature can be shown of this expression having been used in any other sense. Outstanding scholars and commentators like (1) Ibn ‘Abbas, (2) Imam Malik, (3) Imam Bukhari, (4) Imam ibn Hazm, (5) Imam Ibn Qayyim, (6) Qatadah, (7) Wahab, and others are of the same view (see 1. Bukhari, ch. on Tafsir; 2. Bukhari, ch. on Bad‘ul-Khalq; 3. Bihar; 4. Al-Muhalla, Cairo, i. 23; 5. Ma‘ad, p. 19; 6. Manthur ii.7. Kathir). According to Fathul-Bayan, those commentators who have tried to put other meanings into the word توفی as used in the aforesaid manner, have done so on account of their belief that Jesus has been taken up to heaven alive; otherwise, the word possesses no other meaning but that of taking away the soul or causing to die. The expression has been used at no less than 25 different places in the Quran and in no less than 23 of them the meaning is to take away the soul at the time of death. Only at two places the meaning is to take the soul away at the time of sleep; but here the qualifying word "sleep" or "night" has been added (6:61; 39:43).

رافعك (will exalt thee). رافع is the active participle from رفع. They say رفعه i.e. he raised him or it; he elevated him or it; he lifted it; he uplifted it; he exalted or honoured him; he took it up, etc. Thus رفع is the antonym of وضع i.e. he put it down; he debased it. The Holy Prophet says:

ان الله یرفع بھذا القرآن اقوا ما و یضع اقواما

i.e. Allah will, by means of this Quran, exalt some peoples and humble others (Majah).

Again he says:

من تواضع لله رفعه الله الی السماء السابعة

i.e. he who truly humbles himself for the sake of God, God would lift him to the seventh heaven, i.e. would exalt him to the highest spiritual station (‘Ummal, ii. 25). The Quran has described the Day of Resurrection as خافضة رافعة meaning, it shall debase some and exalt others (56:4). In the Quran we also have فی بیوت اذن الله ان ترفع i.e. in houses with regard to which Allah has commanded that they be exalted (24:37). Again: العمل صالح یرفعه i.e. the righteous work of a man exalts him (35:11). Even in our daily Prayers we pray: اللھم ارفعنی i.e. O God, exalt me. In fact, when the رفع of a man is spoken of as being to or towards God, the meaning is invariably his spiritual elevation, because God being not material or confined to a place, no physical elevation to Him is possible. Jesus himself has denied the possibility of his rising physically to heaven. Says he: "And no man hath ascended up to heaven but he that came down from heaven, even the son of man which is in heaven" (John 3:13).

Commentary:

This verse has been linked up with the preceding one with the word اذ (when), thus indicating that it provides what is known as ظرف for the concluding clause of that verse, i.e. Allah is the Best of planners. The present verse thus relates to the occasion when Jesus was being made a victim of the evil machinations of his enemies who were plotting to have him crucified and thereby prove him to have come to an accursed end (Deut. 21:22, 23). "Nay", says God to Jesus as stated in the verse under comment, "thine enemy shall not be permitted to kill thee on the cross and thereby prove thee to be low and debased spiritually. On the contrary, I will cause thee to die a natural death and will exalt thee in My presence…" This is the only possible meaning of the verse in conformity with the context. Unfor-tunately, however, the verse is one of those which have heavily suffered from misinterpretation. Meanings have been sought to be put upon its words which they are simply incapable of bearing. It is now an admitted fact that, through the free intermixture of Muslims and Christians and the conversion en masse of hundreds of thousands of Christians to Islam, the belief that Jesus had risen up to heaven alive found widespread credence among Muslims, the misunderstanding of the prophecy about the second advent of Jesus lending support to it.

There is no gainsaying the fact that Jesus is dead, and not alive in heaven. The Holy Prophet is reported to have said, "Had Moses and Jesus been now living, they would have found themselves bound to follow me" (Kathir). He even fixed the age of Jesus as 120 (‘Ummal). The Quran, in as many as 30 verses, has completely demolished the absurd belief of the physical ascension of Jesus and his supposed life in heaven. The arrangement of words in the verse under comment also leaves no doubt about the death of Jesus. Four distinct promises have been made to Jesus in the verse: (1) his being saved from death on the cross and dying thereafter a natural death; (2) his exaltation in God’s presence; (3) his exoneration from the false charges of his enemies, and (4) the domination of his followers over his rejecters. The last three promises have already been fulfilled; but what of the first? It is idle to speak of تقدیم and تاخیر (i.e. the first-mentioned promise to be read after the others) without any justifying reason. It is idle also to claim that متوفیك here means, "I will cause thee to sleep". The Quranic idiom spurns the idea. Indeed such a meaning makes the verse almost ridiculous.

The verse beautifully describes in four brief words the frustration of the plans of the Jews referred to in the preceding verse. They had planned (1) to bring about the death of Jesus by crucifixion; and (2) to be thus able to say that because he was a false prophet, he died an accursed death on the cross (Deut. 21:22, 23). They also sought (3) to bring false charges against him, especially the heinous charge of an illegitimate birth; and (4) to be thus able to compass the destruction of his entire movement. They were completely foiled in all these designs. Jesus died, not on the cross, but a natural death, respected and revered by devoted followers. He was cleared of the false charges imputed to him and has ever been regarded as one of the sacred band of God’s great Prophets. Last of all, his followers have for centuries held his rejecters, the Jews, under their heels.

The words, those who follow thee, originally referred to the Christians and the words, those who disbelieve, to the Jews. Later, however, when Islam made its appearance, the words those who follow thee, naturally came to include Muslims, who believe in the divine mission of Jesus; and history tells us that Muslims and Christians have both dominated the Jews whenever and wherever they have come in contact with them.

The prophecy about giving dominance to the believers in Jesus over his rejecters was, however, to be fulfilled in its completest form at the time of his second advent which has now taken place in the person of Ahmad, the Promised Messiah, whose message is for all the nations of the world. The clause, those who disbelieve, would, therefore, now apply to all those from among Jews, Christians, Muslims, Hindus, Buddhists and others who reject the Second Messiah who has come in fulfilment of the prophecies of both Jesus and the Holy Prophetof Islam. No wonder then that the words: "O Jesus, I will cause thee to die (a natural death)…and will place those who follow thee above those who disbelieve" also formed part of the revelation vouchsafed to Ahmad (Izalah’-i-Auham, p. 192).

4:177.

Important Words:

ابویه (his parents) is really ابوینه, the letter ن being dropped owing to اضافة. The word ابوین is the genitive of ابوان which is the dual form of اب which is originally ابو meaning, father or grandfather or any male ancestor or paternal uncle. ابوانliterally meaning "two fathers" signifies "father and mother" (Lane).

ولد (child) is very general in its significance meaning: (1) a child, son, daughter or a young one; (2) children, sons, daughters, offspring or young ones. Thus the word is used both as singular and plural, feminine and masculine (Lane).

Commentary:

This and the succeeding verse combined with the last verse of the Surah give the Islamic law of inheritance in a nutshell.

Islam prescribes suitable shares for all near relatives in the property of a deceased person without distinction of sex or order of birth. Children, parents, husbands and wives are the principal heirs who, if alive, get suitable shares in all circumstances, other relations having a title only in special cases. A male has been given double the share of a female because he has been made responsible for the maintenance of the family (Ma‘ani, vol. ii, p. 32).

The Islamic law of inheritance is perfect and it safeguards against all evils that result from laws prescribed by, or in vogue in, other faiths and communities. It aims at a fair distribution of wealth and equal chances of progress for all. To give the property of a deceased parent to the firstborn son only or to exclude the female members from inheritance or to disinherit parents in the presence of children has proved a veritable curse for society in many ways—moral, social and economic. The Islamic law of inheritance, reinforced by the system of Zakah (prescribed alms) and by the injunction prohibiting the giving and taking of interest, provides a golden mean between capitalism and communism—the two evil extremes of the present-day economic system.

The verse begins by laying down a general rule as to the proportion of shares between sons and daughters. A son is to have as much as two daughters. So wherever there are both sons and daughters, this rule will come in force. When, however, there are only daughters and no son, the verse allots two-thirds of the legacy to the daughters if there are more than two of them, and one-half if there is only one. The share of daughters, in case there are two, is not expressly stated. But the use of the conjunction فا (but) in the clause, but if there be females only, numbering more than two, clearly points to the fact that the share of two females has been referred to in the preceding words "two females". Moreover, the share of two females can be gathered from what has already been said in the beginning of the verse about the ratio between the shares of the males and the females. According to that ratio, a son is to get as much as two daughters. Thus, if there be one son and one daughter, the son will have two-thirds. But as the share of one son has been made equal to that of "two daughters", the latter, in case there is no son, will have two-thirds, viz., the same share as has been expressly fixed for three daughters. Thus, the very construction of the verse shows that if there be two daughters and no son, they too, as in the case of three daughters, will get two-thirds. If it had not been the object of the Quran to point to the share of two daughters in the clause, it would have been something like this, "a male shall have twice as much as a female", and not as it is now.

The above meaning is corroborated by a saying of the Holy Prophet himself. It is related that when a Companion of the Holy Prophet named Sa‘d bin Rabi‘ah died in the Battle of Uhud, leaving two daughters and one widow, his brother took away the whole property, leaving nothing for the two daughters. Thereupon the widow of Sa‘d went to the Holy Prophet and said, "Here are the two daughters of Sa‘d. Their uncle has taken the whole of his property and has left nothing for them." The Holy Prophet told her to wait till God should decide the matter. Then this verse was revealed and the Prophet called upon Sa‘d’s brother to give two-thirds of Sa‘d’s property to his two daughters and one-eighth to their mother and keep the rest for himself (Tirmidhi & Dawud).

The verse speaks of three cases as regards the share of the parents: (1) If a person dies leaving one or more children, then each of his parents shall have one-sixth; (2) If a person dies issueless and his parents are the sole heirs (there being no wife or husband of the deceased person), then the mother will have one-third of the property and the remaining two-thirds will go to the father; (3) There is a third case, which is really an exception to the second case. A man dies without issue and his parents are his sole heirs, but he has brothers or sisters. Then, although his brother or sisters will not inherit from him, yet their presence will affect the share of the parents, for, in this case, the mother will have one-sixth (instead of one-third, as in the second case) and the remaining five-sixths will go to the father. The reason why the father is awarded a larger share in this case is that the father has also to support the brothers or sisters of the deceased. The subject of inheritance is continued in the succeeding verse.

2:64, 94.

2:59; 7:162.

2:66; 4:48; 7:164; 16:125.

Commentary:

See and compare 2:59, 64, 66 & 4:48.

6:62.

Important Words:

قاھر (Supreme) is derived from قھر. They say قھرہ i.e. he overcame, conquered or subjected him; or he became superior in power or force to him. It also means, he oppressed him; or he forced or compelled him. So قاھر means, one who overcomes, conquers or subdues. القاھر and القھار are attributes of God, meaning, the Subduer of His creatures by His sovereign authority and power, and the Disposer of them as He pleases (Lane).

Commentary:

The attribute القاھر (Supreme) does not imply any injustice on the part of God. All things being His servants, He does not subdue anything which does not belong to Him and is not His creation. This refutes those, who allege that matter and soul are co-existent with God and are not His creation. If they were not the creation of God, He had no right to subdue or rule over them. Hence, those who allege that matter and soul are not the creation of God, attribute to Him an act of injustice; for in that case we would have to assume that God has subdued such things as are not His creation.

6:19; 13:17.

13:12; 82:11.

Commentary:

This verse provides another reason why God alone is entitled to punish. He is قاھر (Supreme), i.e. Powerful and Mighty over all, therefore He can punish any of His creatures whenever He thinks it proper. The powerful are never in a hurry to punish, for they know that they can punish whenever they will. Again, it is God Himself Who guards His creatures and supports them, and it is through His grace that they enjoy security. So destruction can befall them only when He withdraws His grace, and He does so when He thinks it proper.

The words, they fail not, signify that when God finally issues a decree, nothing can delay it or set it aside.

5:49; 11:8; 67:3.

Commentary:

This Surah began with a reference to "darkness" and "light", and in its concluding verse also reference has been made to the same subject, though in different words. The verse purports to say that the people of darkness and the people of light will get their respective rewards at the hands of God. The words, quick in punishment, refer to the punishment of those who are in darkness, while the words, Most Forgiving, Merciful, refer to the good reward of those who are endowed with light. The words, that He may try you by that which He has given you, are intended to point to the great purpose for which "darkness" and "light" have been created, the expression, given you, hinting that both light and darkness have been created for the ultimate good of man. Indeed if there had been no darkness, there would have been no progress. See also 6:2.