یَصِفُ

2:117; 9:31; 10:19.

Important Words:

الجن (the jinn) is derived from the verb جن i.e. he covered up or concealed. The word here signifies such beings as remain aloof from the people, as if remaining concealed, e.g. kings and other potentates. In its wider significance the word extends to angels and other hidden creatures. See also 2:26; 6:77 & 6:129.

خرقوا (they falsely ascribe) is derived from خرق. They say خرقه i.e. he made a hole in it, or he cut it or tore it. خرق الارضmeans, he traversed or crossed the land by journeying so as to reach the furthest part thereof.

خرق الکذب means, he forged the lie. Sometimes the word خرق even when used without a qualifying word means, he forged a lie, or he lied, or he falsely ascribed something to somebody (Taj).

Commentary:

This verse draws attention to the way in which man stumbles when he rejects divine revelation and follows his own judgement and reason. It calls upon the reader to mark the difference between divine and man-made teachings. Men, unguided by divine light and following their own reason, have strayed so far away from the path of rectitude that some suppose the jinn (kings, etc.) to be co-partners with God, as did the Egyptians in the time of Moses; while others attribute sons and daughters to Him, as do the Christians, who have deified Jesus and believe him to be the son of God. A comparison of these man-made teachings with those revealed by God definitely proves the need of Divine revelation.

Commentary:

The verse constitutes a most effective and conclusive argument against polytheism. Even atheists cannot deny that perfect order pervades and permeates the whole universe. This order points to the fact that one uniform law governs it, and the unity of laws proves the Unity of the Maker and Controller of the universe. If there had been more than one God, then more than one law would have governed the universe because for a god it is necessary to create a universe with its own laws; and thus disorder and confusion would have been the inevitable result and the whole universe would have gone to pieces. Moreover, the very word اله (meaning a Being Who is the object of our utmost love, obedience and submission and Who possesses perfect powers and attributes) shows that such a Perfect Being can only be one at one time. It is manifestly absurd to say that three gods, equally perfect in all respects, are jointly the creators and controllers of the universe. The fact of the three gods doing, and should do, the same thing which One Perfect God can implies their imperfection and an imperfect being cannot be our اله (One Who is worthy of our adoration).

18:5; 19:36; 21:27; 25:3; 39:5; 43:82; 72:4.

21:23.

Commentary:

In brief words the verse very effectively demonstrates the futility and falsity of the Christian dogma that Jesus is God’s son. It purports to say that a son is needed by one to help him to carry on his affairs, but as God is the Creator of the heavens and the earth and the Sole Master and Controller of the whole universe, He does not need the help or assistance of any helper or son. Moreover, the whole universe appears to be subject to one uniform law and the unity of the design and purpose and control points to the Unity of the Designer and the Controller. The duality of control and authority implies confusion and disorder. See also 17:43 & 21:23.

13:23; 16:126; 41:35.

Commentary:

In the preceding two verses we were told that punishment was about to overtake disbelievers and that at the time of that punishment the Holy Prophet would be far away from the scene of punishment. In the present verse, however, the Prophet is enjoined that as long as he is with disbelievers he should patiently bear up with all the abuse and persecution to which he is subjected and should return good for evil.

Incidentally, the verse points to a very noble principle inculcated by Islam for the moral progress of a Muslim and also for the establishment and preservation of peace and harmony among individuals and nations. The subject has been dealt with at some length in 16:91 and 42:41 where light is shed on all the different stages of the moral development of man. Briefly, there are three stages of man’s moral development, viz. of عدلi.e. doing good to others to the extent or measure of the good received from them; of إحسان which means the doing of more good than the good received or doing good without receiving any good; and of إیتاء ذی القربی which consists in doing good not in return of any good received, but as prompted by natural impulse. This is one aspect of moral development of man which the Quran has dealt with in 16:91. But there is another equally important aspect and the Quran has not omitted to deal with it also. Compared to the above-mentioned three different ways in which a Muslim is enjoined to conduct himself when he does good to other people, the Quran enjoins upon him a parallel conduct when he receives an injury. He may return evil to the extent and measure of the injury he has received or he may punish the evil-doer if he is in a position to do so but the punishment should, under no circumstances, exceed legitimate bounds. Moreover, the punishment is to be resorted to only if this course is calculated to produce wholesome effect upon the aggressor party. This is the significance of the words, the recompense of evil is evil like it (42:41). The Quran, however, prefers and recommends that forgiveness should be shown to the evil-doer. This is the meaning of the words, but whoever forgives and amends, his reward is with Allah (42:41). But a Muslim who has attained to a very high moral standard is enjoined not only to forgive the person who has done him some wrong but also to do him a good turn in addition. This is the significance of the verse under comment and this is the high moral standard of conduct expected of a Muslim by Islam. Islam enjoins the repelling of evil with evil or with forgiveness or with a kind return, which of the three courses is calculated to conduce to the moral good of the wrong-doer, or the good of the injured person or to the good of human society at large.

Commentary:

The verse means to say that with the defeat and discomfiture of disbelief the fact has become clearly established that the Great God Who has sent the Holy Prophet is the God of Honour and Power and that His name will now be glorified in the whole of Arabia.

Commentary:

The verse gives two very strong arguments to support the doctrine of the Unity of God: (a) Allah is the Lord of the heavens and the earth. (b) He is the Lord of the Throne. The possession of these attributes by God fully negatives the need of having a son. If God could create the whole universe and could govern and control it alone, what need had He to have a son? See also 2:117-118.