اۡتُ

Commentary:

Solomon’s letter constitutes a beautiful specimen of how great and comprehensive meaning can be condensed in a few brief words devoid of all useless bombast and verbosity. The letter was at once a warning against the futility of revolt which seemed to be then raising its head in some parts of the country and an invitation to the Queen to submit to Solomon to avoid unnecessary bloodshed and also to give up idolatry and accept the true faith.

Commentary:

عرشھا (a throne for her) signifies the throne which Solomon had ordered to be built for the Queen in accordance with the custom of the day. It seemed to be a practice in vogue at that time that when the ruler of a State paid a visit to another ruler, a throne was built for the reception of the royal guest. Solomon also ordered a throne to be built for the reception of the Queen. It is called 'her throne' because it was specially built for her use.

The expression یأتینی (will bring me) means, will prepare for me.

7:81; 29:29.

7:82; 26:166-167; 29:30.

10:39; 11:14; 17:89; 52:35.

Important Words:

عبد (servant). For the root meaning of the word see note under 1:5. As explained there, the verb عبد means, he showed complete submissiveness and humility; or he received the imprint of a thing. So عبد would mean a person who, through complete submission and humility to God, has become, as it were, an image of God. The word has been used here about the Holy Prophet by way of endearment and is expressive of the exalted position he holds in the sight of God.

شھداء (helpers) is the plural of شھید which is derived from شھد i.e. he was present; or he gave witness, etc. Thus شھیدmeans, one who is present; one who sees or witnesses; one who gives testimony or evidence; one who possesses much knowledge; one from whose knowledge nothing is hidden (Aqrab & Lane); also a helper (Mufradat). Following the last mentioned signification the word may also refer here to the Jews who were friends of the disbelievers (5:81) and spoke of the idolaters as being better guided in religion than those who believe (4:52).

Commentary:

In the preceding two verses the Quran gave its first commandment to the people. Having been thus directly addressed by God, the polytheistic disbelievers felt a natural reaction to repudiate the monotheistic teaching of the Quran, because they felt that its acceptance meant that they should give up their long cherished beliefs.

In the present verse God says that if the Quran created doubts and disquietude in their minds and is not worthy of acceptance, the disbelievers should produce one like it. If they cannot, then this very fact would prove them to be wrong.

The subject of the incomparable excellence of the Quran, has been dealt with at five different places in the Quran, i.e. in 2:24; 10:39; 11:14; 17:89; & 52:34, 35, and disbelievers have been challenged, to produce its equal.

In two of these five verses (2:24 & 10:39) the challenge is identical, while in the remaining three verses three separate and different demands have been made from disbelievers. Thus, to begin with the largest demand in 17:89, disbelievers are challenged to produce the like of the whole Quran, and they have been told that even if all jinn and men should join together, they would not be able to produce it. In 11:14 the challenge is limited to the production of ten chapters. In 2:24 and 10:39, however, it has been confined to one Surah only; while in 52:34-35, the condition of even one Surahhas been omitted and disbelievers have been given the option of producing even a single narration similar to any one narration (i.e. announcement) of the Quran. On the face of it, this difference in the form of the challenge at different places seems to be incongruent and to spring from a lack of harmony in the Quran. Some commentators have endeavoured to explain away this seeming incongruity by saying that it was due to the challenge having been made at different times. At first disbelievers were called upon to produce the like of the whole Quran. When they failed to do so, the challenge was whittled down to the production of the like of any ten chapters. When, however, they were unable to produce even ten chapters, the challenge was further reduced to the production of a single chapter; and, lastly, disbelievers were asked to produce even a single narration like any narration of the Quran. This explanation, however, does not seem to be satisfactory. The different Surahs containing these different challenges were revealed, in the following order: (1) 52:34, 35; (2) 17:89; (3) 11:14; (4) 10:39; (5) 2:24 (Rodwell). Now in Surah 52, the first to be revealed, the challenge is not qualified by any condition as regards size, disbelievers having been given the choice of producing even one single narration similar to any narration of the Quran. It is very strange that, whereas at first the challenge was unqualified and disbelievers were called upon to produce something comparable to any narration of the Quran, later it began to be hedged round by conditions and stipulations, first requiring disbelievers to produce the like of the whole book, then reducing the challenge to ten Surahs, and last of all reducing it to a single chapter. The order is most unnatural.

Moreover, some of the Surahs which contain this challenge were revealed on occasions so close to one another that some commentators have found it difficult to fix their order of priority with certainty. Hence it is unwise to settle this question on the basis of the chronological order of the Surahs containing this challenge.

Another point worth considering in this connection is that the verses in question do not mention any historical event but contain only a general challenge which stands for all time. Now the question is, in what form should the challenge be delivered to the world? Should disbelievers be called upon to produce the like of the whole Quran, or to produce ten Surahs like any ten Surahs of the Quran, or should they be called upon to bring forward the like of one Surah only or the like of any single piece of the Quran? If it is enough to make a demand for the like of a single piece of the Quran, why should a demand for the like of a Surah be made, and if it is enough to make a demand for the like of one Surah, the demand for the production of ten Surahs or, for that matter, for the whole of the Quran seems extravagant.

The fact is that these verses contain certain demands which stand for all time, and there is no need to enter into the question of their chronological order. The challenge can be made even today in all the different forms mentioned in the Quran as it was made at the time of the Holy Prophet.

Before explaining the various forms of these challenges it is worth noting that mention of them in the Quran is invariably accompanied by a reference to wealth and power, except in 2:24, which, as already stated, does not contain a new challenge but only repeats the challenge made in 10:39. From this it may be concluded that there exists a close connection between the question of wealth and power and the challenge for the production of the like of the Quran or a part thereof. This connection lies in the fact that the Quran has been held out to disbelievers as a priceless treasure. When disbelievers demanded material treasures from the Holy Prophet and asked, Wherefore has not a treasure been sent down to him (11:13), they were told in reply that he possessed a matchless treasure in the Quran. The same reply was repeated when disbelievers asked, Wherefore has not an angel come with him? (11:13). They were told in reply that angels did descend upon him; for their function was to bring the word of God, and the Divine Word had already been vouchsafed to him. Thus both the demand for a treasure and the demand for the descent of angels have been jointly met by offering the Quran as a matchless treasure brought down by angels, and the challenge to produce the like of the Quran has been put forward as a proof of its peerless quality.

Let us now take the different verses containing this challenge separately. The greatest demand is that made in 17:89, where disbelievers are required to bring a book like the whole of the Quran in all its manifold qualities. In this verse disbelievers are not required to represent their composition as the word of God. They may bring it forward as their own composition and declare it to be the equal of or, for that matter, better than the Quran. As, however, it was necessary to define in what respect the work to be produced was to resemble the Quran, the Quran says in the next verse, And of a truth We have (herein) set forth for mankind in various ways, all kinds of similitudes, but most of men would reject everything but disbelief (17:90), hinting thereby that if disbelievers reject the Divine origin of the Quran and believe it to be the work of the Prophet himself, then let them produce a book which, like the Quran, should possess the following excellences: (a) it should throw light on every essential subject pertaining to religion; (b) its discussion of these subjects should be exhaustive, offering detailed guidance on every question; (c) it should be free from all harm and contain nothing but good; and (d) it should aim not at the good of any particular people or community but at the well-being of all mankind, containing guidance for all temperaments and dispositions as well as for all circumstances and conditions. But as at the time when this challenge was made the whole of the Quran had not yet been revealed, disbelievers were not required to produce the like of the Quran there and then; and the challenge thus implied a prophecy that they would not be able to produce the like of it, neither in the form in which it then was nor when it became complete. Again, the challenge was not confined to the disbelievers of the Prophet’s time alone, but extended to doubters and critics of all times.

The second verse which contains a challenge is 11:14. In this verse the disbelievers’ objection that the Prophet had not come with a treasure, nor had an angel come to him, has been met by calling upon them to bring similar Surahswhich they should represent as the word of God. The latter demand, i.e. that pertaining to the representation of the required production as the word of God, has a reference to the objection of the disbelievers that no angel has come down to the Prophet. They are told that if no angel has really come to him and his claim to receive divine revelation through the medium of angels is false, then let them also produce ten Surahs, claiming, like him, that they have been brought down to them by angels, and then see what their end would be. If they had not the courage to forge a lie against God, how could they think that the Prophet could be guilty of such fabrication or, if he had dared to commit this forgery, why had he remained secure from God’s punishment?

The reason why the disbelievers in this verse have been called upon to produce ten Surahs and not the whole Quran is that the question here did not relate to the perfection of the Quran in all respects, but to that of only a portion of it. The disbelievers had objected to some parts of it being defective, as is evident from the words: They imagine that thou art now perhaps going to abandon part of that which has been revealed to thee (11:13). Hence, they have not been required here to bring a complete book like the whole Quran, but only ten Surahs in place of those parts of the Quran which they deem to be defective, in order that the truth of their assertion may be tested.

As for the selection of the specific number 10 for this purpose, it should be noted that in Arabic 10 represents a complete number. As the object was to refute the assertion of the disbelievers that certain portions of the Quran were defective, therefore the disbelievers were given the option of making as many as ten efforts to substantiate their claim. They were thus asked to produce ten Surahs not because they could produce less than that number but because the best way to refute their objection was to afford them several opportunities to substantiate the truth of their assertion. In short, since in 17:89 the whole Quran was claimed to be a perfect Book, its opponents were called upon to produce the like of the whole Quran; but since in 11:14 the point was that certain portions of it were objected to, so they were asked to choose ten such portions as appeared to them to be most defective and then, produce a composition even like those portions.

The third verse where the Quran has been declared to be matchless is 10:39. Here disbelievers have been called upon to produce the like of only one Surah of the Quran. This is so because, unlike the above-mentioned two verses, the challenge made in this verse is in support of a claim made by the Quran itself and not in refutation of any objection on the part of disbelievers. In the verses preceding 10:39, it was claimed that God possessed full authority over all things (see 10:32-36), and as a proof of this, in 10:38 the Quran was put forward as possessing the following excellences: (a) it contains teachings which could not be devised by man; (b) it has come in fulfilment of the prophecies contained in the previous Scriptures; (c) in it the imperfect teachings of the previous Scriptures have been perfected; (d) the word of God embodied in it has been made secure from being interpolated or tampered with by man; and (e) its teachings are meant for all men and all time. In support of this claim, verse 10:39 throws out a challenge to those who deny or doubt it to produce a single chapter containing these excellences in the same perfect form in which they are contained in this chapter, i.e. ch.10.

The verses 52:34, 35 contain the smallest of all demands. In these verses disbelievers are challenged to produce a single piece or a single announcement like any piece or announcement of the Quran. This demand also has been made in support of a claim made by the Quran itself and not in refutation of any objection on the part of disbelievers. Hence the smallness of the demand. The claim in question is made in the opening verses of chapter 52, i.e. Surah At-Tur, to the effect that the Quranic revelation which was promised to mankind through Moses on Mount Sinai, will continue to be written, read and published throughout the world and that its followers will continue to multiply and will comprise not only common men but persons of great spiritual and temporal eminence, and that the fountain of the new faith will continue to provide the water of eternal life to all the countries of the world so that the fulfilment of these prophecies will constitute a proof of the fact that there is a Day of Judgement. Thereafter the Quran proceeds in 52:34, 35 to challenge disbelievers that, if they look upon the revelation of the Quran to be a fabrication, then they should come forward and make a prophecy like the one made above. This challenge is unconditional and without qualification. Disbelievers are not required to represent what they produce as the word of God, nor is it laid down as a condition that their prophecy should be of their own devising. They may as they like either make a prophecy of their own devising or borrow it from any other Scripture. Again, disbelievers are not asked to bring forward as many prophecies as there are in the Quran—and these are legion—but to bring forward only one single prophecy similar to any one of the prophecies made in the beginning of the Surah. They are told that they will not be able to fulfil this demand, for such a prophecy could be made only by the Being Who is the Creator and Owner of the heavens and the earth, along with their treasures, and Who not only knows, but possesses mastery of, the unseen. This challenge also stands for all time.

The fifth challenge to produce a like of the Quran is contained in the verse under comment (2:24) and here also, as in 10:39, disbelievers have been called upon to bring a Surah like that of the Quran, not in refutation of any of their objections, but in support of a claim made by the Quran itself. In the case of the verse under comment this claim is stated in the beginning of the Surah in 2:3 which says: This is a perfect Book; there is no doubt in it; it is a guidance for the righteous. Similarly, 10:39 is also preceded with the words: there is no doubt about it (10:38). This shows that the challenge to produce a chapter like one of the Quran has special reference to the peculiarity which is described by the words, there is no doubt about it. The challenge given in the present Surah is preceded by the claim that the Quran is a guidance for those who fear God (2:3), which means that it guides the righteous to the highest stages of spiritual progress. Hence in the above challenge it has been declared that if disbelievers are in doubt as to the Divine origin of the Quran, then they should bring forward a Surah that may be com­parable to the Quran in the spiritual influence it exercises over its followers.

One of the characteristics of the Quran is that, whatever chapter of it we may read, it casts a subtle and sublime spiritual influence over our minds. Thus, instead of creating doubts it dispels them and takes men to a stage where no doubt can possibly survive, which is the stage of communion with God. This stage can be attained only by the study of the Quran; no other Book can compare with it in this respect.

The above explanation will show that all these challenges calling upon disbelievers to produce the like of the Quran are quite distinct and separate one from another, and all of them stand for all time, none of them superseding or cancelling any other. The misconception that these challenges are one and the same seems to have arisen from the wrong notion that in all of them it is the elegance of the Quranic style and diction that has been held out as unique and incomparable and that it is such elegance of Arabic diction that disbelievers have been called upon to produce. But this is not the case. The challenges made in the five Surahs referred to above are not one or identical nor do they make the same demand; each has a distinct and separate demand of its own and it is in keeping with the nature of these demands that disbelievers have been called upon to produce the like of the whole Quran or a part of it.

The question now remains whether these demands also include a challenge to produce a work comparable to the Quran in elegance of style and diction. The answer is that they certainly do so, but only in an indirect way and not as a direct and fundamental demand, for sublime ideas can only be expressed in sublime language. As the Quran comprises sublime and lofty ideas, it was inevitable that the most beautiful diction and the most chaste style should have been employed as the vehicle for the expression of those ideas; otherwise, the subject matter was liable to remain obscure and doubtful and the perfect beauty of the Quran would have become marred. Thus, in whatever form and in whatever respect disbelievers have been challenged to produce a composition like the Quran, the demand for beauty of style and elegance of diction comparable to those of the Quran also forms a part of the challenge.

See under 2:87.

Commentary:

The verse alludes to the very high position which both the Quran and the Torah hold among heavenly Scriptures, the Quran being par excellence the best among the revealed Books and the Torah standing only second to it. It further says to disbelievers that if the revelations of the Quran and the Torah do not satisfy them, then let them produce a Book which is better suited to be humanity’s guide and which has brought about greater transformation in the lives of men than these Books have done.

2:198; 9:36.

2:178.

Important Words:

الاھلة (new moons) is the plural of الھلال i.e. the new moon. The word is generally used about the moon of the first two or three nights. About the moon of other nights the word used is قمر (Aqrab).

مواقیت (means for measuring time) is the plural of میقات which is derived from وقت i.e. time. میقات means: (1) time; (2) time fixed or appointed for a certain thing; (3) a promise for which a time is fixed; (4) a place in which a meeting is appointed to take place at a particular time (Aqrab & Lane).

Commentary:

When the Companions of the Holy Prophet heard of the great blessings of the month of Ramadan, they naturally desired to know the blessings attending other months. This question on their part shows how solicitous they were to win God’s blessings and attain His nearness.

The clause, they are means for measuring time, should not give rise to the misunderstanding that Islam looks upon the moon only as a means of measuring time; for elsewhere the Quran speaks of the sun also as such (6:97 and 17:13). In fact, Islam has made use of both the lunar and solar systems for measuring time. Where worship is to be performed in different parts of the day, the solar system of reckoning time is used, as in the five daily Prayers or for the opening and the closing of a daily fast; and where worship is to be connected with a particular month or part thereof, the lunar system is used, as in selecting the month of fasting or the appointment of the time of Pilgrimage, etc. As a matter of fact, as religious commandments are meant for the general public, the system used is always such as may be easily understandable by the common people. All commandments relating to a fixed time are therefore based on the visible part of the solar or the lunar system of reckoning time, as the case may be. Changes in the position of the sun during the day are visible but the beginning of a solar month is not visible. On the other hand, the appearance of a new moon in the beginning of a lunar month is visible. Therefore Islam has made use of both; and the solar system is as much Islamic as the lunar system.

The clause, and it is not righteousness that you come into houses by the backs thereof, points to a very important principle that the real purpose in appointing different acts of worship is the intrinsic usefulness thereof and not that to each change of time there should be attached an act of worship. Therefore the question, resulting from the over-eagerness of the Faithful, that, like fasting, there may be prescribed other acts of worship relating to other months also, was like approaching a house not through its door but by "the back thereof". The primary thing was worship and time was only secondary, but those who put the question wanted to make time primary and worship merely secondary. This was like putting the cart before the horse.

The clause also means that one should adopt the right course to attain an object. Every end can be attained by having recourse to certain means. Similarly, certain ways have been prescribed by God for winning His pleasure and attaining His nearness. People should faithfully stick to these and not devise ways of their own. By doing so, they will only suffer trouble, and gain nothing.

It is also on record that it was the practice among the idolaters of Arabia that when they left their homes and started on Pilgrimage to Mecca, then if for some purpose or object they had to come back to their houses, they did not enter them by their doors, but climbed into them by their back walls (Bukhari, ch. on Tafsir). Islam does not approve of such meaningless practices.

Important Words:

المحیض (menstruation) is derived from حاض. They say حاضت المرأة i.e. the woman menstruated; blood came forth from her womb or uterus at the known time and in the known manner. Thus محیض means, (1) menstruation, i.e. the monthly course: (2) time of menstruation; (3) place of menstruation (Lane & Mufradat). According to some, the word which means a tank or a place where water collects, is also derived from the same root though the central letter of the root is different (Lane).

اذی (harmful thing) is the infinitive-noun from اذی meaning, he came to harm, or he was annoyed. آذی means, he or it caused a harm. اذی means, a harmful thing; a disagreeable thing; an annoyance; a hurt; a thing held to be unclean or filthy; a slight evil less than what is termed ضرر (Taj).

اعتزلوا (keep away from) is derived from عزل. عزله عنه means, he removed him or it from that (Aqrab). اعتزل الشیء or اعتزل عنهmeans, he kept away from the thing (Aqrab).

یطھرن (they are clean) and تطھرن (they have cleansed themselves) and المتطھرین (who keep themselves clean) are all derived from طھر which means, he or it became clean or free from dirt or filth, etc.; or he or it became pure. طھرت المرأة means, the woman became clean from the menstrual discharge, i.e. her flow of menses stopped. طھرت المرأة means, she became cleansed or purified by washing herself. اطھر (ittahara) is like تطھر giving the same meaning, i.e. he became cleansed or he kept himself clean (Aqrab).

Commentary:

After laying down, in brief, the law about intermarriage, reference to marital relations and conjugal obligations became necessary. The verse under comment indicates that coition or sexual intercourse with one’s wife is not permissible during menses, for such intercourse would be harmful for both parties. Coition becomes permissible when menses cease, but as a further precaution the husband should wait till the wife has washed herself by taking a bath.

The command referred to in the words go in unto them as Allah has commanded you is contained in, and seek what Allah has ordained for You (2:188), hinting that coition with one’s wife should be in a manner productive of issue. A further hint to the above is contained in the following verse.

The words, and go not in unto them (lit. do not go near them) until they are clean, do not mean that the husband should keep away from his wife completely and in no case go near her. The Holy Prophet’s sayings as well as his practice belie that inference. The expression simply refers to coition and does not debar other forms of loving approach.

The concluding word "متطھرین" i.e. those who keep themselves clean has been put in the masculine gender, because firstly the use of the masculine gender generally includes and extends to females as well; and secondly because by using this word the Quran means to hint that if men go in unto their wives while they are unclean, they are sure to make themselves unclean too. Thirdly this word also hints that though it becomes lawful for a man to go in unto his wife after the monthly flow has ceased, yet it is better for him to wait till the woman has properly washed herself, for God loves those who are more careful about cleanliness.

Important Words:

حرث (tilth). See 2: 206.

انی (how and when) means: (1) how; (2) when; and (3) where (Aqrab).

قدموا (send ahead) is derived from قدم meaning, he came or stepped forward. قدم (qaddama) means, be sent forward or sent ahead; he put forward; he offered. قدم لنفسه means, he did good or evil that will in future bear good or bad fruit for himself. قدمه علی غیره means, he preferred him to others. قدم له الثمن means, he paid him the price in advance (Aqrab). The Quran uses this expression to point out that whatever good or evil deed a man does, serves like a seed to bear a future crop. No action is ever lost.

مؤمنین (those who obey) is derived from آمن meaning: (1) he believed; (2) he obeyed (Aqrab). Here it gives the latter meaning. For a fuller discussion of this word see 2:4.

Commentary:

This verse constitutes an eloquent testimony to the inimitably pure and dignified language of the Quran. An extremely delicate subject has been dealt with in a most decent and discreet manner, and the whole philosophy of marriage and conjugal relations has been given in one brief sentence, i.e. Your wives are a tilth for you. A woman is indeed like a tilth in which the seed of progeny is sown. The expression has a twofold significance depending on the meaning of the words اتوا حرثکم (approach your tilth). If approaching the tilth means coition, then the expression approach your tilth how you like would signify that: (1) you should go in unto your wife in a manner suited to her capacity as a tilth and in no other manner; and (2) that both of you should try to keep your hearts pure at the time of coition so that the issue of the process may also share that purity. Says the Holy Prophet, "When the husband goes in unto his wife, they should both pray to God saying, 'Our Lord, keep both of us away from Satan; and if Thou grant us an issue, keep that also away from him' " (Muslim Kitabun-Nikah).

On the contrary, if "approaching the tilth" means selecting and dealing with the wife, the expression approach your tilth how you like would mean: (1) That you should select a wife who is best suited as a tilth, i.e. (a) she should be ولودviz. capable of producing children and not barren; (b) she should be healthy, capable of producing healthy children; (c) she should be well qualified to give good training to the children; and (d) she should be ودود i.e. of loving nature so that there may reign an atmosphere of love and harmony in the house and the children may benefit by it. (2) That you should look after and treat your wife well so that her life may be happy and contented and she may become best disposed to bring up the children well. (3) That you should keep yourselves also in a state of good physical and moral health so that your seed for your tilth may also be healthy in every respect.

A wise husbandman selects the best soil, prepares the best tilth, secures the best seed, and chooses the best time and manner of sowing it. So should you, for on the harvest which you are to reap in the form of children depends not only your own but also your community’s entire future. It is to this supreme fact that the clause, and send ahead some good for yourselves, so pointedly refers. In short, the likening of woman to tilth throws a flood of light on the morality of eugenics and sex. But the real basis of all happiness and progress is the fear of God and in the words, fear Allah and know that you shall meet Him, the Quran warns the Faithful never to lose sight of the real object of marriage even in the heat of carnal passions for even the seat of these passions is the source of the procreation of children and the continuation of a good race on the earth. Finally, the clause, and bear glad tidings to those who obey, contains a mighty بشارة (good news) for those who may obey this injunction, for it would not only make their own lives supremely happy but would also secure for them the best progeny for all time.