مُّبِينٌ

5:89; 8:70; 16:115.

2:209; 6:143; 24:22.

7:23; 12:6; 28:16; 35:7; 36:61.

Important Words:

حلال (lawful) is the noun-infinitive from حل which has several meanings. حل العقده means, he unloosened the tie. حل بالمکانmeans, he alighted at the house. حل علیه غضب الله means, God’s punishment came down on him or befell him. حل الشیء means, the thing became lawful. حل الیمین means, he absolved himself from the oath. حلال is, therefore, that the use of which has been permitted by God; a lawful thing. The word is the opposite of حرام which means, a forbidden or unlawful thing (Aqrab).

طیباً (good) is derived from طاب meaning, he or it became good. طاب الشیء means, the thing was good or pure or wholesome. Thus طیب would mean, good, pure, wholesome and agreeable (Aqrab).

خطوات (footsteps) is the plural of خطوة which is derived from خطا which means, he stepped or walked, خطوة means, the distance between the two feet of a person while walking. The clause لا تتبعوا خطوات الشیطان would also mean, do not follow the ways of Satan (Aqrab).

مبین (open) is derived from بان meaning: (1) it became clear and manifest; or (2) it became separated or disunited or cut off. ابان الشیء means (1) he or it made the thing clear; or (2) he or it cut the thing into pieces or made it disunited. ابان الشیءmeans, the thing became clear. Thus مبین would mean: (1) a being or thing which is clear and manifest; (2) a being or thing which makes other things clear; and (3) a being or thing which cuts another thing into pieces and makes it disunited (Aqrab).

Commentary:

Good actions must accompany true faith. So with this verse begins a discussion of the second part of Abraham’s prayer regarding the work of the Promised Prophet, i.e., the teaching of the laws of Shari‘ah and of the wisdom underlying them.

Henceforward ordinances about Prayer, Fasting, Pilgrimage and Zakah are given and so are the laws relating to social matters and as food plays an important part in the formation of a man’s character, regulations concerning it are mentioned first. According to Islam, all food should be: (1) حلال i.e. allowed by the Law; and (2) it should also be طیبi.e. good, pure, wholesome and agreeable. Under the second condition, sometimes even lawful things become forbidden. Thus, for instance, the eating of goat’s flesh is حلال or lawful; but if some flesh becomes rotten and putrefied, it will not be طیب and will consequently not be permissible. This distinction between حلال (lawful) and طیب (good and pure) food is not to be found in any teaching except that of Islam. So comprehensive is the Islamic teaching on this subject that not only are conditions laid down as to when lawful things become prohibited, as in this verse, but also as to when even unlawful food becomes permissible (2:174; 5:4; 6:120, 146; 16:116).

The prohibition against following Satan, coming immediately after the commandment with respect to food, alludes to the influence which physical actions exercise on the moral and spiritual conditions of man. The use of unlawful and unwholesome food tends to impair our moral and spiritual faculties, while lawful and wholesome food improves our morals and helps the development of our spiritual powers. This subject is also dealt with in 23:52.

As explained under Important Words above, the word مبین gives three different meanings. Thus عدو مبین would mean (1) that Satan is a manifest and open enemy of man; (2) that Satan is not only manifest himself but also makes his connections manifest—leaving a visible trace of wickedness wherever he treads; and (3) that he is always striving to create disunion among the Faithful and to cut asunder all such ties as God has ordered to be made firm. In this connection see also 2:28.

See 2:169.

Important Words:

السلم (submission) is derived from سلم meaning, he was or became safe from danger or disease or defect, etc. سالمه means, he made peace with him.

اسلم means, he submitted; he embraced Islam. السلم therefore, means (1) submission; (2) peace; (3) the religion of Islam (Aqrab).

کافة (wholly) is derived from کف. They say کف الاناء meaning, he filled the vessel to the full. کف الشیء means, he collected the thing all in one place. کفه عن الامر فکف means, he turned him away from it and consequently he (the latter) kept back; he prevented or restrained him from the affair, so that, as a result thereof, he (the latter) desisted from it. Thus کف is both transitive and intransitive. کافة is the feminine from کاف and means: (1) all together with none standing aside (Aqrab); (2) wholly or completely, not partially or half-heartedly (Lane); (3) preventing the enemy and turning him back; and (4) restraining oneself, or restraining the people from sin and digression (Mufradat).

Commentary:

Having completed the description of the two classes of men along with their sub-divisions in the previous verses, the Quran now fittingly addresses believers generally and those weak in faith particularly, calling upon them to try to be reckoned among the best and noblest type of men. To attain this end they should do two things, one positive and the other negative: (1) Individually they should come into submission or, in other words, they should enter Islam, wholly. Partial submission and half-hearted obedience will not do; and collectively they should try to offer submission all together, allowing no member to stand aside and remain outside the circle. (2) They should eschew the ways of Satan, who is an open enemy of Islam and is out to cut all holy ties asunder (2:169).

Besides the above two meanings, the clause ادخلوا فی السلم کافة (come into submission wholly) is capable of yet another meaning. As کافة also means, restraining or turning one back, the clause may be translated as, "come into submission wholly, shutting all such doors through which sin may enter". This is indeed a most comprehensive advice and can save many a soul, if people only care to act up to it.

The word خطوات (footsteps) in the clause, follow not the footsteps of Satan, apparently seems to be superfluous, for, "following Satan" seems to give the same meaning as "following in his footsteps", but it is not so really. The word خطوات (footsteps) has been very wisely added to hint that those who follow Satan do so slavishly and blindly. Just as a blind man who cannot see his way, finds it convenient to place his hand on the shoulder of any passer-by and then blindly tread on in his footsteps, so do they.

5:20.

Important Words:

یعفو (passes over) is derived from عفا which gives a number of meanings for which see 2:110. Among others the word عفاmeans, it became effaced or obliterated; or He (God) effaced or obliterated (a sin, etc.), i.e. forgave and pardoned. عفوت عن الحق means, I have relinquished or given up my right or what was due to me. The word العفو is also used in the sense of التركi.e. the act of giving up or abandoning or leaving off or passing over (Taj).

Commentary:

The verse refers to the suppression of many noble teachings and great truths by the People of the Book and draws their attention to the fact that not only are many of the truths contained in the older Books being re-taught by the Holy Prophet of Islam but also many more are being revealed and new and wider avenues of guidance have been opened, though at the same time some laws and ordinances which proved burdensome to the previous peoples or were meant only for a specific period have not been embodied in the teachings of the new Faith.

The word "Light" at the end of the verse refers to the Holy Prophet, who elsewhere in the Quran has been called "a Bright Lamp" (33:47), because from him later Reformers were to receive the light of divine knowledge. It may also contain a reference to the fact that the Holy Prophet was the "Seal of the Prophets" (33:41) in the sense that he who followed him in the most perfect manner could receive even the gift of prophethood from God—a great truth laid bare by the Holy Founder of the Ahmadiyya Movement. The Holy Prophet was, thus, a great spiritual light that could kindle other similar lights. But it must be clearly understood that since the Law of Islam is perfect in all respects and is meant for all ages to come, no other Book of Law can come after the Quran.

2:88; 2:254.

3:47.

3:49.

3:50.

5:12.

Commentary:

In the clause, thou didst speak to the people in the cradle and when of middle age, the act of speaking in the cradle signifies speaking words of wisdom and piety in childhood. This sort of speaking on the part of Jesus reflected great credit on his mother, who, herself being wise and pious, brought him up as a wise and pious child. And the speaking of good words in middle age shows that not only was Mary a pious woman, but Jesus, too, was a righteous man so that even when he was of middle age and was no longer under the direct influence of his mother, he spoke words of piety and wisdom to men. See also 3:47 & 3:49, 50, where similar works of Jesus, i.e. the creation of birds and the quickening of the dead, etc. have been discussed.

Protection similar to that alluded to in the latter part of this verse in the words, I restrained the Children of Israel from putting thee to death, was promised to the Holy Prophet as well (5:68). This promise met with a remarkable fulfilment. Though, even at Mecca, his life was in constant danger, at Medina that danger very much increased. The Holy Prophet led many expeditions in person and several attempts were made on his life. At Uhud, he was severely wounded and at Hunain he was left alone among a large host of bloodthirsty archers. Yet amidst all these dangers he remained safe, and after having triumphed over his enemies, passed away peacefully in his house at Medina. The reference in the present verse is to the attempts of the Jews to kill Jesus on the cross, from which—accursed death—God delivered him. The words, I restrained the Children of Israel, should not, however, be understood to mean that Jesus suffered even no persecution at the hands of his enemies. A similar expression has been used with regard to early Muslims in the Quran (5:12), but it is a well-known fact that they had to pass through grievous trials and tribulations. The expression thus only means that the enemy will fail to kill Jesus, whom God will protect from being destroyed.

Important Words:

قرطاس (parchment) means paper; a roll or scroll of paper; anything one writes upon; a writing or book; a butt or target (Lane).

Commentary:

The words, and they had felt it with their hands, mean, "and they had made sure that it was a heavenly thing and not an earthly one". The words also embody a beautiful allusion to the spiritual blindness of the people. Being blind, they cannot see; so they have to feel with their hands.

The verse signifies that when a man gives himself up to doubting, nothing, however clear and manifest, can convince him.

See 2:209.

Important Words:

فرشا (for slaughter) is derived from فرش. They say فرشه i.e. he spread it or expanded it; or he prostrated it; or he threw it down (for slaughter). فرش means, what is spread on the ground, etc.; a plain tract of land; a depressed tract of land; shrubs or small trees; such animals as are fit for slaughter, or such as are thrown down for slaughter (Lane).

Commentary:

Apart from its primary meaning the verse also hints that the eating of lawful things is a means of ensuring one against the attacks of Satan.

2:37; 20:122.

2:169, 209; 6:143; 12:6; 20:118; 28:16; 35:7; 36:61.

Important Words:

دلھما (caused them to fall into disobedience) is derived from دلی or دلا. They say دلاالدلو i.e. he pulled or drew the bucket (of water) out of the well. دلاحاجته means, he sought or demanded the object of his want. ادلی الدلو means, he let down the bucket into the well to draw out water with it. دلی الشیء means, he let down the thing or he let it fall or he made it hang down. It also means, he brought or drew the thing near to another. دلاه بغرور means, he caused him to fall into disobedience by deceit; or he excited his cupidity with deceit and guile; or he caused him to fall into that which he desired without his knowledge and so exposed him to loss or injury (Lane). The expression, as used in this verse, shows that Satan deceived Adam and drew him and his wife to himself or to the forbidden tree by deceitful talk and thus caused them to fall into disobedience, while they knew not.

ورق (leaves) is both singular and plural and is noun from the verb ورق. They say ورق الشجر i.e. the tree put forth its leaves. اورق الرجل means, the man became rich; his wealth and money increased. ورق, therefore, means, leaves, foliage, parchment; sheet of paper; thin plate of metal; minted silver coins; the prime and freshness of a thing; the young lads of a community; any animal having life (Aqrab, Lane & Lisan).

Commentary:

Every person has certain weaknesses which are hidden even from himself but which become exposed at a time of strain and stress or when he is tempted and tried. For instance, some men are cowardly, but they are not generally conscious of their cowardice. When however, they encounter a danger, and their heart fails them, they realize their weakness. So it was when Adam was tempted and deceived by Satan that he became aware of his natural weaknesses. The Quran does not say that the weaknesses of Adam and his wife became known to other people, but that they became known to themselves.

The word سوأة (treated under 7:21 above) is not used here in the sense of "nakedness" but rather of "objects of shame" or "weakness", because no man’s nakedness is hidden from him. Some of Adam’s weaknesses were indeed hidden from him and he came to realize them when his enemy lured him away from his position of security. Before this he did his work, aided and helped by Divine grace which kept covered his failings and weaknesses; but when he allied himself with the family against which he had been warned, he was exposed and he realized, to his sorrow, how weak he was.

As Satan had succeeded in causing a split in the community and some of the weaker members had gone out of its fold, Adam gathered together the اوراق (leaves) of the garden, i.e. the youth of the community and began to reunite and reorganize his people with their help. It is generally the young men who, being mostly free from bias and regardless of dangers, follow and help the Prophets of God. Speaking of Moses, the Quran says: And none obeyed Moses, save some youths from among his people, because of the fear of Pharaoh and their chiefs (10:84).

It must be noted here that the being whom the Quran has represented as having refused to submit to Adam is called Iblis, while the person who tempted him is called Satan. This distinction is observed not only in the verse under comment, but in all the relevant verses throughout the Quran. This shows that, so far as this narrative is concerned, Satan and Iblis were two different persons. In fact, the word Shaitan (Satan) is applied not only to evil spirits but to certain human beings also who, on account of their evil nature and wicked deeds, become, as it were, fiends incarnate. Just as a man can advance in virtue and piety so as to become like an angel, similarly he may become morally so depraved and degenerate as to be called a devil. Thus the Shaitan, who tempted Adam and caused him to slip, was not an invisible evil spirit but a wicked man of flesh and blood, a devil from among human beings, a manifestation of Satan, and an agent of Iblis. He was a member of the family which Adam had been bidden to avoid. The Holy Prophet tells us that his name was Harith, literally meaning a farmer, (Tirmidhi, ch. on Tafsir) which is further evidence of his being a human being and not an evil spirit. See also 2:15 & 2:37.

Adam’s error lay in taking this man-devil for a well-wisher, although God had warned him against having anything to do with him.

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.

23:26; 34:47; 52:30; 81:23.

Important Words:

صاحب (companion) is derived from صحب which means, he was or became his companion, associate, comrade, fellow or friend. صاحب of which the plural is اصحاب or صحابة means, a companion, associate, comrade, fellow or friend; owner or master; possessor; inmate; manager or disposer; one who keeps or adheres to a thing (Lane). Figuratively the word is also used in the sense of helper.

Commentary:

The word صاحب (companion) meaning both a companion and a helper is not intended as a plain reference to the Holy Prophet. The word has been specially chosen to imply a refutation of the charge of insanity brought by some of his enemies against the Holy Prophet, as well as a veiled rebuke to the Meccans. They are told that the Prophet was their companion and associate. He lived and moved among them and they knew him perfectly well and, therefore, they could easily see, and indeed in their heart of hearts they knew that there was nothing of insanity about him. He was also their helper and was constantly working for their good which constituted further proof of the fact that he was not insane. That he was نذیر مبین (a plain warner) and issued his warnings in a clear and reasoned manner also pointed to the same conclusion—that he was in full possession of his senses.

2:169; 18:51; 35:7.

Important Words

رؤیا (dream) is derived from رأی which means, (1) he saw with the eye; (2) he saw mentally; (3) he saw in a dream or vision; (4) he held the opinion; (5) he thought or considered, etc. The Arabs say رأیته رأی العین i.e. I saw him where the eye or sight fell upon him, i.e. I saw him actually with the eye. رؤیا means, a dream or vision seen in sleep. According to most lexicologists رؤیا is synonymous with حلم (hulm) but according to others the former is such as is good and the latter is the contrary (Lane).

Commentary:

Here again the Quran differs from the Bible and again the Quranic version is decidedly more reasonable and correct. According to the Quran, Joseph told his dream to his father first, while according to the Bible he first related it to his brothers (Gen. 37:9). But the Bible itself says that Joseph had seen another dream, even before this dream which the Quran relates and, on listening to this first dream, his brethren had said to him: "Shalt thou indeed reign over us or shalt thou indeed have dominion over us?" And they hated him yet the more for his dreams, and for his words (Gen. 37:5-8). Now, after the rebuke he had received from his brothers on telling them his first dream, it is highly unreasonable and improbable that Joseph should have related his second and similar dream to them before acquainting his father with it. So the Quranic account is clearly nearer truth and reason than the Biblical account.

The Quran represents Jacob, the father of Joseph, as having forbidden him to mention his dream to his brethren. It also gives the reason why he forbade him to do so. The reason was that the dream would excite their envy and they would be tempted to plot against him. That this fear of Jacob was only too well-founded is borne out by the Bible itself, for it says that Joseph’s brethren hated him yet the more for his dreams. This also goes to support the Quranic version.

The verse under comment mentions another important resemblance between Joseph and the Holy Prophet. Just as Jacob, on hearing the dream of Joseph, told him that when his brothers heard of it, they would plot against him and seek to do him harm, similarly, when Waraqah bin Naufal heard of the first revelation from the Holy Prophet, he told him that a time would come when his people would plot against him and turn him out of their town.