بَصِیۡرُ

11:32.

10:16; 46:10.

Commentary:

The words, I do not say to you, I possess the treasures of Allah, imply that when the Quran says that the Messengers of God are the announcers of glad tidings, this should not be construed to mean that as soon as a person believes in a Prophet of God, he acquires wealth. He will have to wait for the favours of God to come at their appointed time.

The words, nor do I say to you, I am an angel, here imply that it is not in the power of the Prophet to bring down punishment, for he is not "an angel of punishment."

After the above declarations it might be asked what good there was in following the Prophet when worldly favours took time in coming and when the Prophet was so powerless against his enemies. The Quran answers this implied question by saying that the getting of a treasure was not the only boon which one could desire. The perfect guidance which was received through the Prophet was a great blessing in itself for those who accepted the guidance were like one who possessed eyes, while those who rejected it were like one who had no eyes, and the blind and the seeing could never be alike. These are matters to be reflected upon and pondered over.

23:87.

25:4.

11:25; 35:20.

Commentary:

The words, who have no power for good or harm even for themselves, spoken about false deities point to a strange coincidence. Generally, the lives of all those persons who later came to be worshipped as deities were full of hardship and privation. Jesus, Imam Husain, Rama, etc., all led very hard lives. This fact seems to entail a strong warning to their misguided worshippers that they could expect no benefit or help from those who could not even protect themselves from harm or danger.

In the words, Can the blind and the seeing be equal?, disbelievers are told that they, being spiritually and morally blind, should not be deceived by their power and their numbers against the Holy Prophet, as even an army of blind men is powerless against one person who has eyes. The Prophet and his followers possess sight, while disbelievers are blind.

The powerlessness of the disbelievers is further brought home to them in the simile of light and darkness referred to in the words, can darkness be equal to light? Disbelievers are told that as darkness possesses no independent existence, being only the negation of light, it must flee before light. So disbelievers cannot stand against the Holy Prophet. In the last part of the verse disbelievers are challenged to produce anything which they think has been created by their false deities.

The Quran has used two different words to express the Unity of God, viz. (1) احد and (2) واحد. Whereas the former denotes the absolute Unity of God without relation to any other being, the latter means only "the first" or "the starting point" and requires a second and a third to follow it. The Divine attribute of واحد (One) is thus intended to show that God is the real "source" from which all creation springs. Although none of His creatures is similar to Him in perfection and He is Independent of all, yet everything does point to Him, just as a second or a third thing necessarily points to the first. The attribute واحد (One) has therefore been used here as an evidence of the truth of the previous statement, viz. Allah alone is the Creator of all things. As against this, where the Quran seeks to refute the doctrine of the son-ship of those who have been falsely given that status, it uses the word احد i.e. He Who has ever been One and alone and has begotten no child (112:2).

The addition of the attribute of "Most Supreme" to "One" signifies that God does not need the help or assistance of any being for the control and governance of the universe He has brought into existence, because He is not only the source of all things but is also Supreme and Powerful over them. Hence it is useless and absurd for disbelievers to worship their false deities.

5:22; 7:138.

Important Words:

اسری (carried) is derived from سری. They say سری باللیل او سری اللیل i.e. he journeyed or travelled by night or in the night. اسراهاو اسری به means, he made him journey or travel, or he transported him by night or in the night; he journeyed or travelled with him, by night or in the night, or simply, he carried him. The Quranic expression سبحان الذی اسری بعبدہ لیلا means, Glory be to Him Who transported His servant by night. According to some lexicologists اسری is used for journey in the first part of the night and سری for the last part of it. According to others, the verb اسری is from سراة which means, a wide tract of land. According to this meaning the expression اسری بعبدہ means, Who transported His servant over a wide tract of land (Lane, Aqrab & Mufradat).

المسجد الاقصی (the Distant Mosque). اقصی is derived from قصی. They say قصی المکان i.e. the place was or became distant. اقصیmeans, distant or very distant (Aqrab). المسجد الاقصی may signify the Prophet Solomon’s Temple at Jerusalem, the Holy Prophet’s Mosque at Medina or the Promised Messiah’s Mosque at Qadian.

Commentary:

The verse is supposed by almost all commentators of the Quran to refer to the معراج (Spiritual Ascension of the Holy Prophet). The subject of Mi‘raj has become much complicated and confused on account of the many divergent traditions that deal with it. Contrary to popular view we are, however, inclined towards the opinion that the present verse deals with the اسراء (Night Journey) of the Holy Prophet while his Mi‘raj (Spiritual Ascension) has been dealt with in Surah An-Najm. That Surah removes all the obscurities and ambiguities that have confused the popular mind in regard to this important subject. In Surah An-Najm we have:

It is nothing but a revelation that is revealed. The One of mighty powers has taught him (this knowledge): the One Possessor of strength. So He manifested His ascendance (over everything) and He revealed His Word when he was on the uppermost horizon. Then he drew nearer (to God); then he came down to (His creatures), so that he became, as it were, the one chord of two bows or closer still. And He revealed to His servant that which He revealed. The heart (of the Prophet) was not untrue to that which he saw. Will you then dispute with him concerning that which he saw? And certainly he saw Him a second time, near the Lote-tree beyond which none may pass, near which is the Garden of Abode. This was when a wonderful and glorious Divine manifestation covered the Lote-tree. The eye deviated not nor did it wander. Surely, he saw the greatest of the Signs of his Lord. (53:5-19).

These verses give a graphic description of the Mi‘raj, for the facts mentioned in them all relate to it, e.g. the Holy Prophet went up to the Lote-tree; (2) the Lote-tree was covered with "something"; (3) the Prophet saw the Paradise (the Garden of Abode) near the Lote-tree; (4) he became, as it were, the one chord of two bows; (5) he saw God (and the heart of the Prophet was not untrue to that which he saw); and (6) the word of God descended on the Lote-tree.

All these details have also been mentioned in the traditions which deal with the Mi‘raj. As for the Lote-tree, AbuHurairah (as reported by Ibn Jarir, Ibn Abu Hatim, Ibn Merdawaih, Abu Ya‘la and Baihaqi) says, "In the night of Mi‘raj, after having seen other Prophets of God in heaven, the Holy Prophet proceeded further till he reached the Lote-tree." The same fact has been mentioned in the tradition quoted on the authority of Abu Sa‘id al-Khudri by Ibn Jarir, Ibn Mundhir, Ibn Abi Hatim, Ibn Merdawaih, Baihaqi, and Ibn ‘Asakir, and in the tradition quoted on the authority of Malik Ibn Sa‘sa’ by Ahmad bin Hanbal, Bukhari, Muslim and Ibn Jarir and in the tradition quoted on the authority of Anas by Bukhari (Bukhari, chapter on Mi‘raj, & Al-Khasa’isul-Kubra, vol. 1, pp. 153, 167 & 174).

The second important detail mentioned in Surah An-Najm is that when the Prophet reached the Lote-tree, he saw it covered with some extraordinary thing (53:17). This has also been mentioned in the traditions that deal with Mi‘raj. In the tradition reported by Abu Hurairah to which reference has been made above we read فغشیھا نور الخلاق عزوجل i.e. when the Holy Prophet reached the Lote-tree, the light of the Powerful and Glorious Creator covered it (Al-Khasa’isul-Kubra, vol. 1, p. 174). Similarly, in the tradition reported by Anas we have: "Then the Lote-tree became covered with a special Divine grace so much so that in its newly changed condition its beauty defied all description" (Muslim, Kitabul-Iman)

The third incident referred to in chapter 53 (An-Najm) is that the Holy Prophet saw Paradise near the Lote-tree. This has also found mention in traditions which deal with Mi‘raj. In the tradition quoted on the authority of Abu Sa‘id al-Khudri by Ibn Jarir and mentioned in some other books of Hadith we read: ثم انی رفعت الی الجنة i.e. after I had seen the Prophets in the heavens I was taken up to Paradise. This is followed by the words ثم انی رفعت الی سدرة المنتھی i.e. after paradise I was led up to the Lote-tree (Ibn Jarir, vol. 15, p. 11).

The fourth important detail mentioned in chapter 53 is that when the Holy Prophet had a vision of those celestial scenes he was transported into a highly spiritual state which has been described in the words, So that he became, as it were, the one chord of two bows or closer still.

This fact has also been mentioned in the traditions about Mi‘raj. In the tradition reported by Abu Sa‘id al-Khudri and referred to above we find the words: فکان قاب قوسین او ادنی i.e. between God and the Prophet there was the one chord of two bows or closer still.

The fifth important and relevant incident mentioned in chapter 53 is that during the Mi‘raj the Prophet had a vision of God Himself (53:12). This fact has also been mentioned in the traditions quoted by Ibn Merdawaih on the authority of Asma’, daughter of Abu Bakr (Al-Khasa’isul-Kubra, vol. 1, p. 177), and by Muslim on the authority of Ibn ‘Abbas (Muslim, Kitabul-Iman). In the latter tradition we read راٰہ بفؤادہ مرتین i.e. twice the Prophet saw God with the eyes of his heart.

The sixth notable detail mentioned in chapter 53 is that God spoke to the Holy Prophet near the Lote-tree (53:11). This fact has also found a mention in the traditions. For instance, in the tradition reported by Abu Hurairah we have فکلمهاللّٰه تعالی عند ذالک i.e. so God spoke to him near it—the Lote-tree (Al-Khasa’isul-Kubra, vol. 1, p. 174). Similarly, Ibn Abu Hatim has reported on the authority of Anas bin Malik that when the Prophet arrived near the Lote-tree, God addressed him by name saying یا محمد i.e. O Muhammad, and then Anas continues to finish the hadith. These very striking similarities and resemblances between the subject matter of Surah An-Najm and the traditions about Mi‘raj leave no doubt that it is the Mi‘raj of the Holy Prophet which has been described in that Surah.

After having established the fact that Surah An-Najm contains a description of the Mi‘raj it is important to point out that this Surah has been admitted by the consensus of scholarly opinion to have been revealed in the fifth year of the Call or even earlier. The following very well-known historical event proves it. A party of early Muslims had sought refuge in Abyssinia. They left Mecca in the seventh month of the fifth year of the Call (Muir, The Life of Mahomet, 1923, p. 69). Now the traditions agree that three months had hardly elapsed since this little band of the Faithful had left for Abyssinia when they returned to Mecca (Muir, The Life of Mahomet, 1923, p. 80). The reason which, according to traditions, led to their early return was this. The Holy Prophet was one day reciting chapter 53. When he came to the words, Rather prostrate yourselves before Allah, and worship Him (53:63), the Prophet and the Muslims with him fell prostrate on the ground. The disbelievers present on the occasion, being overwhelmed with the grand theme of the Surah and the solemnity of the occasion, also joined the Prophet in prostration. This gave rise to the rumour that the Quraish had converted to Islam. When this rumour reached Abyssinia, Muslim refugees hastened back to Mecca. This shows that the recitation of the Surah which led to this incident having taken place, must have been revealed in the fifth year of the Call or sometime prior to it.

After a brief description of the Mi‘raj or the Spiritual Ascension of the Holy Prophet and of the time when it took place, it may be noted here that the اسراء Isra’ or the Night Journey of the Holy Prophet from Mecca to Jerusalem, with which the present verse deals took place in the eleventh year of the Call (Zurqani, vol. 1, p. 306). Christian writers, however, put it in the twelfth year of the Call (Muir, The Life of Mahomet, 1923, p. 121). Traditions relating to this incident also corroborate the date referred to above. According to the traditions quoted by Ibn Merdawaih and Ibn Sa‘d, the Isra’ took place on the seventeenth of Rabi‘ul-Awwal, a year before the Hijrah (Al-Khasa’isul-Kubra, vol. 1, p. 162). Similarly, a tradition quoted by Baihaqi on the authority of Ibn Shihab, relates that the Isra’ took place a year before the Hijrah. Another tradition also quoted by Baihaqi places the Night Journey to Jerusalem six months before the Hijrah (Al-Khasa’isul-Kubra, vol. 1, p. 162).

All these traditions go to prove that the Isra’ took place six months or a year prior to the Hijrah and it has been shown above that the Mi‘raj took place about the fifth year of the Call. Thus the two incidents are separated from each other by an interval of six or seven years and therefore cannot be identical; the Mi‘raj must be regarded as quite distinct and separate from the Isra’.

Irrefutable evidence which shows that the Mi‘raj and the Isra’ were two separate incidents is the fact that it was during the fifth year of the Call that the five daily prayers were enjoined upon Muslims. If the Mi‘raj be considered as identical with the Isra’, then it will also have to be admitted that the five daily Prayers were enjoined upon Muslims in the eleventh or twelfth year of the Call which is evidently wrong because all traditionalists agree that the five Prayers were prescribed in the very early years of the Call.

It may incidentally be stated here that the Mi‘raj itself seems to have occurred twice. As it appears from the Hadith, the first Mi‘raj occurred in the beginning of the Holy Prophet’s ministry when the foundation of the Shari‘ah may be said to have been laid and Prayers were made obligatory, which seem to have taken place in the first year of the Call (Bukhari, chapter on Tauhid; Jarir, vol. 15, p. 4). The second or the better known Mi‘raj took place about the fifth year of the Call when the five prescribed Prayers were made obligatory and chapter 53, containing a description of it, was revealed (or it may have taken place even earlier and may have been subsequently referred to in Ch. 53). The Isra’, however, is quite a separate event which undoubtedly occurred in the eleventh or twelfth year of the Call when the Prophet was living in the house of his cousin, Ummi Hani, after the death of his wife, Khadijah, which took place in the tenth year of the Call after the Prophet had come out of the Valley (شعب) of Abu Talib.

In addition to this strong historical evidence, other relevant circumstances also lend support to the view that the two incidents are quite distinct and separate from each other:

(1) The first evidence in this connection is furnished by the Quran itself. It gives an account of the Prophet’s Mi‘raj(Spiritual Ascension) in chapter 53 but makes no reference to his Isra’ (Night Journey to Jerusalem), while in the present Surah it speaks of his Isra’ but omits all allusion to his Mi‘raj. This shows that the two incidents took place separately and, therefore, could not be mentioned together. It is inconceivable that the Quran should have mentioned the concluding portion of this incident in one Surah and the first portion of the selfsame incident in another Surah five years later.

(2) The second evidence which supports this inference is the fact that there was only one person, namely Ummi Hani, who was present with the Prophet during the night when the Isra’ (Spiritual Night Journey to Jerusalem) took place and she speaks only of his visit to Jerusalem and makes no mention of his journey to the heavens. She was the first person whom the Prophet informed of his Night Journey to Jerusalem and at least seven collectors of traditions have given her account of the incident on the authority of four different reporters who have reported the incident from her. All these four reporters concur in saying that the Prophet went to Jerusalem and returned to Mecca the same night. If the Prophet had spoken of his Ascension to the heavens also, Ummi Hani could not have failed to refer to it in one or other of her reports. But she does not do so in any of her reports, which conclusively shows that during the night in question the Holy Prophet made the Isra’ or the Spiritual Night Journey to Jerusalem only and that the Mi‘raj did not take place on that occasion. So the Isra’ or the Prophet’s Spiritual Night Journey to Jerusalem should not be confused with the Mi‘raj or his Spiritual Ascension to heaven.

(3) All the different reporters of this incident may be placed in three categories: (a) those who speak of the Prophet’s Ascension direct to heaven and make no mention of his Journey to Jerusalem; (b) those who speak first of his Journey to Jerusalem and then of his Ascension to heaven; and (c) those who only speak of His Journey to Jerusalem and make no mention at all of his Ascension to heaven. Of the reporters of this last group, there is a goodly number who say expressly that the Prophet returned to Mecca after his Journey to Jerusalem.

It is evident that the reports of the first group point to the Mi‘raj as being distinct from the Isra’ inasmuch as, according to them, the Holy Prophet was taken from his house direct to heaven, so Jerusalem could not lie in his way. The reporters of this group are Anas, Malik bin Sa‘sa’ and Abu Dharr, who was one of the earliest converts to Islam.

Similarly, the reports of those who speak only of the Prophet’s Journey to Jerusalem and make no mention of his Ascension to heaven also show that when he made his Night Journey to Jerusalem, he did not ascend to heaven, for if he had ascended to heaven after his visit to Jerusalem, it is inconceivable that the reporters, after mentioning the less important part of the vision, should have omitted to mention its more important part which related to his Ascension to heaven, and to his having seen God and having had communion with Him. The reporters of this group of traditions are Anas and ‘Abdullah bin Mas‘ud, the latter being one of the earliest and best-loved of the Prophet’s Companions.

Reports of the third group clearly state that the Prophet returned to Mecca after his visit to Jerusalem and did not ascend to heaven. These also demonstrate the two events to be distinct and separate from each other. The reporters of this group are ‘Abdullah bin Mas‘ud, ‘Abdullah bin ‘Abbas, ‘A’ishah and Ummi Salma and Ummi Hani. All of them with the exception of ‘Abdullah bin Mas‘ud, who, as stated above, was among the earliest converts to Islam, were the Prophet’s very near relatives and enjoyed his intimate and constant company. It is impossible to impugn their evidence.

Another argument in favour of Isra’ being distinct from Mi‘raj are the traditions which speak of the Prophet’s transportation to the heavens after his visit to Jerusalem and then of his return from the heavens to Jerusalem and from Jerusalem back to Mecca (Al-Khasa’isul-Kubra, vol. I, p. 154). Now, going to Jerusalem before ascending to heaven may be considered as reasonable, for it served for the Prophet the purpose of offering Prayers at the place where a large party of heavenly Messengers had delivered their Divine Message, but it is difficult to understand why the same route should have been followed during the return journey, when on his return from heaven the Prophet is not reported to have performed any specific act at Jerusalem. The only reasonable assumption is that the account of the Isra’ became mixed up with that of the Mi‘raj. Anas seems to have related the account of both the Isra’ and the Mi‘raj to some reporters who mixed up the two accounts and mistakenly thought that they formed the two parts of the same event and thus these reporters were led to believe that while coming back from his Mi‘raj the Prophet went to Jerusalem from where he returned to Mecca. In fact, the confusion seems to have arisen from the same word اسراء (which means a night journey) having been used for both the Holy Prophet’s اسراء (Spiritual Night Journey to Jerusalem) and his معراج (Spiritual Ascension to heaven); and the resemblance that existed in some of the details in the description of the اسراء (Isra’) and the معراج (Mi‘raj) heightened and confirmed it.

Internal evidence of the traditions also points to the fact that the Isra’ and the Mi‘raj were two distinct and separate events. The traditions which first give an account of the Prophet’s visit to Jerusalem and then of his transportation from Jerusalem to heaven also state that at Jerusalem he met the former Prophets, including Adam, Abraham, Moses, and Jesus, and that in the heavens he met the same Prophets again but could not recognize them. Now how did these Prophets whom he had met at Jerusalem reach the heavens before him and why could he not recognize them while he had seen them only a short while ago in the course of the same journey? If the two meetings had taken place separately and at a distance of long intervals, it was possible that he could not have recognized some of them at the time of the second meeting in a changed atmosphere. But it is inconceivable that he should have failed to recognize them when he had met them only a short while ago in the course of the same journey.

It having been established that the Isra’ and the Mi‘raj were two separate and distinct events, it is necessary to give a somewhat detailed account of Isra’ as given in the traditions as it forms the subject matter of the verse under comment. The most reliable account of it is to be found in the tradition quoted by Ibn Jarir on the authority of Anas bin Malik. It is briefly as follows:

'When the Archangel Gabriel brought the Buraq to the Holy Prophet, he mounted it, and had gone only a short distance, when he saw an old woman. The Prophet asked Gabriel who she was, but Gabriel gave no answer to his question; on the contrary he told him not to ask questions, just as Moses in his معراج (Spiritual Ascension) was told not to put unnecessary questions (18:71). After the Prophet had gone a little further he saw a man calling him by name from across the road in order to invite his attention to himself. But Gabriel asked him again not to heed his call. When the Prophet had proceeded a little further, he met a party of men who greeted him with the greeting of peace. Gabriel told him to return their greeting. After this, the Prophet reached the Holy House in Jerusalem. There Gabriel presented him with three cups containing water, milk and wine. The Prophet took the cup containing milk and drank it and refused to accept the other two. Upon this Gabriel said to him, "Thou hast, indeed, chosen the right course which is in perfect harmony with a pure, unsullied nature. If thou hadst accepted water or wine, thou and thine followers would have been lost." Then Adam and the other Prophets were presented to him, and the Holy Prophet led them in Prayers. After this Gabriel explained to him that the old woman he saw on the way was an embodied representation of the life of this world and only as much was left of the life of the world as was left of the life of that old woman. As for the person who called him from across the road, he was Iblis, the enemy of God. The party of men who greeted him were the Prophets Abraham, Moses and Jesus' (Ibn Jarir).

This tradition serves as a key to resolve this whole allegory. It gives the most reliable and correct account of the Isra’. It shows that the Journey to Jerusalem was no physical act but only a vision. This is clear from the following facts:

(a) It is stated in this tradition that during the Night Journey to Jerusalem, the Prophet saw an old woman, a person standing on one side of the road, and three cups full of water, wine and milk (of which the Prophet chose the last), and Gabriel told him what all these things signified. The explanation and interpretation by Gabriel of the things the Prophet saw shows that the Journey was only a vision, for it is only things seen in visions that need interpretation and explanation.

(b) The Night Journey has been spoken of as a vision in the present Surah (v. 61). Accordingly, we find that several Companions of the Prophet and some of the later scholars of Islam have, on the basis of this verse, declared the Isra’ to be a vision. For instance, Ibn Ishaq and Ibn Jarir report that when Mu‘awiyah was asked concerning the Isra’, he said that it was a vision which came out to be true (Manthur, vol. 4, p. 197). ‘A’isha is also reported to have held the same view. (Hisham and Mas‘ud, vol. 1).

(c) We learn from the hadith that when the Holy Prophet spoke of his Night Journey to Jerusalem he was asked to give a description of the Temple at Jerusalem. The Prophet is reported to have said that at that time God presented before his eyes an embodied representation of the Temple and he was thus able to describe it as demanded of him (Ibn Kathir, vol. 6, p. 18).

The Vision of the Prophet referred to in the present verse implied a great prophecy. His journey to the Distant Mosque (المسجد الاقصی) meant his Migration to Medina where he was to build a Mosque which was destined to become later the Centre of all Faiths and Dispensations and the Holy Prophet’s seeing himself in the Vision leading other Prophets of God in Prayers signified that the new Faith Islam was not to remain confined to the place of its birth but was to spread all over the world and the followers of all religions were to join its fold. His going to Jerusalem in the Vision may also be understood to mean that he was to be given dominion over the territory in which Jerusalem was situated. This prophecy was fulfilled in the Caliphate of Umar.

The words of the verse also lend support to the view that the Vision constituted a prophecy about the great future of Islam. The Distant Mosque (المسجد الاقصی) that the Prophet saw in the Vision represented his own Mosque at Medina, Jerusalem stood for Medina and his going to Jerusalem signified his Migration to Medina. The Vision begins with the words سبحان الذی (Glory be to Him) which indicated that the Migration of the Prophet would redound to the Glory of God. The word سبحان itself shows that the Vision embodied a prophecy; for a physical journey to the Temple at Jerusalem could not be regarded as evidence of the Glory of God. But as establishment of the Islamic State at Medina was to fulfil a prophecy, that event did serve as evidence of Divine glory. Thus the words, Glory be to Him Who carried His servant by night from the Sacred Mosque to the Distant Mosque, signified that God would take the Holy Prophet to a Mosque resembling المسجد الاقصی (the Distant Mosque) at Jerusalem so that His word might be fulfilled.

The words, We might show him some of Our Signs, pointed to the great possibilities of the Prophet’s journey to Medina. The Prophet’s Migration to Medina served as a prelude to the glorious future of Islam which was then hidden from the eyes of the world and thus God’s great signs were manifested. The reason why the Holy Prophet’s Mosque was called المسجد الاقصی (the Distant Mosque), and why Medina was shown to him in the Vision in the form of Jerusalem was that the blessings which God had conferred on the Mosque at Jerusalem were also in store in a greater measure for the Prophet’s Mosque at Medina.

The Prophecy implied in the words, Who carried His servant by night, was fulfilled when the Prophet left Mecca at dead of night. He did not undertake this journey of his own accord but in pursuance of God’s express command. And as in his Night Journey to Jerusalem in the Vision he was accompanied by the Archangel Gabriel, so in his Flight to Medina he was accompanied by his most faithful companion, Abu Bakr. The word "Gabriel", which means "Man of God", fitly applies to Abu Bakr and portrays his spiritual eminence.

The Vision may also be taken as referring to a spiritual journey of the Holy Prophet to a distant land in some future time. It meant that when spiritual darkness enveloped the entire world, the Prophet would appear in spirit a second time in the person of one of his followers, in a land far away from the scene of his first advent—in the Punjab. A pointed reference to this second advent of the Holy Prophet is to be found in 62:3-5.

11:25; 13:17; 40:59.

Commentary:

Whenever a Prophet comes into the world the people to whom he preaches his Message become split up into two groups: (1) those who accept his Message and follow his lead; (2) those who reject and oppose him. These two groups of men are likened in the present verse to "the seeing" i.e. those who having been endowed with spiritual eyes see the heavenly light, and "the blind" i.e. those who are afflicted with spiritual blindness as the result of their refusal to see the light. These two classes of men have been further likened to "the living" and "the dead" in verse 23 below. The believers have been called "the living" because by accepting the truth they receive new life, and the disbelievers are called "the dead" because by rejecting truth which is the elixir of life eternal they bring spiritual death upon themselves.

13:15; 35:14.

13:17; 35:20; 39:10.

Commentary:

کبر may signify, besides the meaning given in the text, pride; desire to become great; great designs.

13:17; 35:20; 39:10.

Commentary:

The verse means to say that those who accept the truth and do good deeds are not like those who do evil deeds, because the former are gifted with spiritual sight while the latter are deprived of it; and the seeing and the blind can never be equal.

6:15; 14:11; 35:2.

Commentary:

The pronoun ہ in فیه (therein) being taken as referring to the relationship subsisting between man and wife, the expression "He multiplies you therein" would mean that God multiplies mankind by the relationship that exists between husband and wife.

The words, is nothing whatever like unto Him, are meant to remove a possible misunderstanding to which the sentence, "God has made a pair of everything", might have given rise, viz. that God also needs a consort to make a pair. The words signify that it is impossible to conceive of anything like God. He is far above human perception and comprehension. It is, therefore, foolish to try to find a likeness between Divine and human attributes though the two possess some very remote and incomplete resemblance.