كَفَرُ

4:169, 170; 26:137; 36:11.

Important Words:

كفروا (they disbelieved) is derived from كفر which is the opposite of آمن and means, he disbelieved. The literal meaning of كفر (kufr) is ستر الشیء i.e. to cover up a thing. Thence it has also come to mean "ungratefulness" and "disbelief" (Aqrab). When the word is used singly, without any qualifying word, it means the rejection of any fundamental object of faith, i.e.the Unity of God or the prophethood of the Holy Prophet, or the Holy Book, etc (Mufradat).

ءانذرتھم (whether thou warn them). انذر is derived from نذر. They say نذر الشیء i.e. he knew the danger underlying the thing and was on his guard against it. انذر is the transitive form of نذر; so انذرہ means, he warned him of a coming danger. نذیرmeans, a warner (Aqrab). The ھمزہ (hamzah) used in the beginning of the word ءانذرتھم does not give the meaning of interrogation. It is simply used to make the word infinitive, and the clause beginning with it would be taken to mean whether thou warn them or warn them not. It is a parenthetical clause which goes to qualify the words, those who have disbelieved (Mufradat).

Commentary:

After speaking of the class of true believers and describing the high stage of faith, God now speaks of the extreme type of disbelievers who have become so indifferent to truth that it matters not whether they receive a warning or not. Of such disbelievers it has been declared that as long as their present condition continues, they will not believe. The verse does not at all mean that no disbeliever will henceforward believe. The idea is not only repugnant to the teaching of the Quran but is also opposed to all established facts of history; for people continued to embrace Islam even after this verse was revealed. Again, it was after this verse that the Surah النصر (Ch.110) was revealed to the Holy Prophet, in which God spoke to him saying that people would soon begin to join Islam in very large numbers (110:3), and so it actually came to pass. In short, the words, they will not believe, refer only to such disbelievers as turn a deaf ear to the warnings of the Prophet, and to them also the words apply only so long as they do not change their present condition. A person who turns a deaf ear to a warning today but begins to heed it tomorrow does not, indeed cannot, come under the so-called ban.

33:54.

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

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

Important Words:

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

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

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

Commentary:

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

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

7:37.

Important Words:

خالدون (shall abide). For the meaning of خلود see under 2:26.

Commentary:

Along with the glad tidings given in the preceding verse, a warning is issued in the present verse for such people as might reject God’s guidance. They will fall into a fire and will never enjoy inner happiness and satisfaction of mind, however rich and wealthy they may happen to be. In the next world too, both those who follow the guidance and those who reject it will have the reward and retribution of their deeds.

The last clause of the verse, viz. ھم فیھا خالدون i.e. therein they shall abide, does not mean that they will remain in Hell forever. Islam does not believe in the eternity of Hell, but looks upon it as a sort of hospital where men will be sent for treatment and cure. The God of Islam is most merciful and not vindictive, and does not delight in inflicting punishment on His creatures. On the other hand, His punishment comes only when it becomes absolutely essential and even then, it is intended only for the reformation of His creatures. The punishment, whether of this world or of the next, is not based on the motive of revenge, but both here and hereafter, its underlying purpose is to inflict pain with the ultimate object of healing and curing, so that when this purpose has been fulfilled, it will become unnecessary and will be stopped. Accordingly, Islam teaches that there will come a time when the dwellers of Hell, after having been cured of their spiritual diseases, will leave it for Heaven (see under 11:108, 109). In contrast to this, the reward of Heaven is truly everlasting (11:109).

2:42, 92, 98, 102; 3:82; 4:48; 35:32; 46:13.

2:147.

Important Words:

یستفتحون (they prayed for victory) is derived from فتح meaning (1) he opened a thing, or he disclosed a thing; (2) he conquered or gained victory over. The word یستفتحون would, therefore, have two meanings: (1) they disclose; and (2) they ask or pray for victory (Aqrab).

Commentary:

According to the first meaning of یستفتحون the verse would signify that Jews used to disclose to the pagan Arabs the fact that there was foretold in their Scriptures the appearance of a Prophet who would spread the truth all over the world. But when that Prophet actually appeared, even those of them who had seen the signs of God fulfilled in his person turned away from him.

Taking the second meaning of the word, the verse would signify that before the advent of the Holy Prophet, the Jews used to pray fervently to God to raise a Prophet who would cause the true faith to triumph over the false ones (Hisham, i. 150). But when the Prophet for whom they prayed actually came and the ascendancy of truth over falsehood became manifest, they refused to accept him. This naturally brought on their heads the curse of God.

It may be repeated here that the word "curse" is not used in the Quran as abuse but as indicative of the actual state or condition of a person or a people. As explained under the preceding verse, the literal meaning of the word لعنة is "to be driven away from God" and hence all who stand in opposition to God and His Prophets incur لعنة and are spoken of as being under the curse of God; i.e. driven away from God’s presence and deprived of His mercy.

Important Words:

تتلوا (followed). See 2:114

شیاطین (rebellious men). See 2:15.

علی (during) gives the sense of فی i.e. "in" or "during" (Aqrab & Mughni). It is also used to denote a hostile sense meaning "against", as one says خرج علیه i.e. he rebelled against him, or he went out against him with an army intending to fight (Wright). In this sense the phrase علی ملك سلیمان would mean, against the government of Solomon, or conspiring against his government.

سحر (falsehood and deception). In verbal senses سحرہ means, he deceived him; he coaxed him and involved him in trouble and deprived him of his understanding; he enchanted him. سحرالفضة means, he coated a piece of silver so as to make it look like gold. The noun سحر means, anything the source of which is not quite visible; showing off falsehood in the form of truth; a crafty device; craftiness; mischief; enchantment (Aqrab). It also means, producing what is false in the form of truth; any event of which the cause is hidden and which is imagined to be different from what it really is; embellishment by falsification and deceit (Lane). Thus every falsehood, deceit or crafty device which is meant to hide the real object from public view is included in the meaning of سحر.

ملكین (two angels) is the dual number from ملك (angel) for which see 2:31. Figuratively ملك is sometimes used to denote a handsome or holy person, as the Quran says, He (Joseph) is but a gracious angel, i.e. a handsome and pious youth (12:32). As in the verse under comment, the two angels are described as teaching something to the people, therefore the word cannot be taken in its literal significance, because angels do not live among men and do not generally have free intercourse with them (17:95, 96; 21:8). Thus in the present verse ملکین would not mean "two angels" in the literal sense of the word but "two holy men".

ھاروت (Harut) and ماروت (Marut) are both descriptive names. ھاروت is derived from ھرت which means, he tore up (Aqrab); hence ھاروت means, one who tears; the tearer. ماروت is derived from مرت which means, he broke (Aqrab & Lane). Thus ماروت means, one who breaks; the breaker. These names signify that the object of the appearance of these holy men was to 'tear' asunder and 'break' the glory and power of certain people.

فتنة (trial) means, the trial or means whereby the condition of a man may be demonstrated in respect of good or evil (Lane). They say فتن الصائغ الذھب i.e. the goldsmith melted the gold in the crucible so that its purity or impurity might be ascertained (Aqrab).

Commentary:

Many a legend unwarranted by the Quran and the Hadith—and even running contrary to them—clusters round this verse. It would be quite unreasonable to interpret it on the basis of those myths. For their true interpretation no external evidence is needed, the words being self-explanatory. It is clear from the verse itself that Jews in the time of the Holy Prophet were bent upon the same mischief which characterized them in the days of Solomon and during the days of their captivity in Babylon. The verse further indicates that the mischief-mongers of Solomon’s time were those "rebellious men" who called him an unbeliever. God says that those wicked men themselves, and not Solomon, lacked belief. Again, the verse tells us that these men taught their associates such signs as conveyed to them meanings quite different from those generally accepted, for the purpose of deceiving other people and concealing their own activities. All this leads to the conclusion that this verse alludes to those secret plots which the enemies of Solomon made against him, and by which they wished to break his empire. It is pointed out that now, in the time of the Holy Prophet, these people are resorting to the selfsame tactics, but that they will fail.

As the verse refers to a number of historical events, it is advisable to relate them here at some length.

When Jews saw that the power of Islam was steadily expanding and that no opposition from the Arabs had been able to arrest the progress of Muslims, they began to excite outsiders against them. At that time there were two large empires in the neighbourhood of Arabia: (1) The Byzantine or Eastern Roman Empire; and (2) The Persian Empire. As Jews were already at enmity with the Roman Government, because they were in constant trouble under it, so it was only the Persian Government to which they could look for support. Harassed by the oppression of Christian rulers, they had taken refuge in Persia, where they enjoyed a good deal of religious freedom, and their religious centre shifted from Judah and Jerusalem to Babylonia (Hutchinson’s History of the Nations, p.550). In the seventh century of the Christian era, i.e., during the lifetime of the Holy Prophet, Jews suffered exceptionally cruel persecution at the hands of the Christian Emperors of the Eastern Roman Empire. "Both Phocas and Heraclius", says the Historians’ History of the World (vol. 7, p. 175), "attempted to exterminate the Jewish religion, and if possible to put an end to their national existence. Heraclius not only practised every species of cruelty himself to effect this object within the bounds of his own dominions, but he even made the forced conversion or banishment of the Jews a prominent feature in his diplomacy." So, in the time of the Holy Prophet the only government to which the Jews could look for help was that of Persia, where their co-religionists enjoyed much influence, especially in the reign of Chosroes II (Jew. Enc., ix. 648).

Consequently, when the Jews saw that their efforts to check the progress of Islam had totally failed, they took to exciting the Persian Court against the Holy Prophet by various means; and as a result, Chosroes II issued orders to the Governor of Yemen to send to him the Arabian claimant as a captive. But when the envoys of the Governor came to the Holy Prophet, he asked them to see him the next day, when he told them that God had informed him that He had their king murdered. Thereupon they returned and related this incident to the Governor. A few days later, the Governor received a letter from Siroes, the son of Chosroes II, to the effect that he had killed his father on account of the latter’s tyranny and that the Governor should, on his behalf, renew the oath of allegiance from all the Chiefs of Yemen; and that the order of his father regarding an Arab should be considered as cancelled (Tabari, iii. 1573-1574).

Some historians, including Tabari himself, hold that it was the letter of the Holy Prophet to the king of Persia inviting him to Islam that was the occasion of his orders for the apprehension of the Holy Prophet. But on comparison of the dates of the above-mentioned events, this turns out to be a mistaken view. For, as we read in Zurqani (ii. 211-212), the letter in question was despatched from Medina on the first of Muharram, 7 A.H.–a date corresponding to 12th April, 628 A.D. (Lane under ھجرة); whereas Chosroes II, who sent orders for the arrest of the Holy Prophet, had been assassinated on the 29th of February, 628 A.D. (Historians’ History of the World, viii. 95). Thus the view that the letter of the Holy Prophet was the cause of Chosroes’ orders is quite untenable; and the only possible cause of Chosroes’ ignominious orders was that his ears had been poisoned by malicious reports, a fact admitted by Sir William Muir (The Life of Mahomet, p. 370). It is to these efforts of the Jews that the Quran alludes in the verse under comment.

The verse also points out that it was foolish on the part of the Jews to suppose that they would succeed in that way. Their attention is invited to the fact that they had already been responsible for two secret plots. The first was against Solomon, when some members of their community turned rebels, hatched plots and stirred up bitter feeling against him by calling him an infidel; whereas the infidels were those who opposed him, hurled imputations at him, and set up against him secret societies in which secret signs and symbols were taught. The Jews, however, themselves reaped the ill-reward of their sinister schemes: their power, as a consequence, fell into decay, and at last they became so powerless that they were driven into exile towards Babylon. This account of Jewish secret societies and conspiracies and treacherous signs and symbols, as alluded to in this verse, finds corroboration in the Bible (1 Kings 11:1-6), where we read that the charge of idol-worship was spread against Solomon. An account of his enemies is found in I Kings 11:14, 23, 26, and a reference to secret plots is met with in II Chron. 10: 2-4 where we learn that the Jews had sent for Jeroboam, a bitter enemy of Solomon, immediately after his death and had attempted to make Solomon’s son agree to some demands of theirs, involving certain imputations against Solomon, before his accession to the throne. We learn about the secret signs from I Kings 11:29-32, in which the ten tribes of the Israelites are likened to ten pieces of a garment, and Jeroboam is told that these ten tribes were on his side against Solomon; and so it proved to be, for on the death of Solomon, these ten tribes made Jeroboam their king (I Kings 12:20). Again, the reference of the Quran to the infidelity of Solomon’s enemies finds corroboration in II Chron. 11:15, from which we learn that his enemies, who falsely charged him with unbelief, themselves fell into idol-worship when they rose to power.

Besides the testimony of the Bible, there is other evidence to show that in the days of Solomon a secret society was at work against him. An old tradition, current among medieval Freemasons, indicates that Solomon was envious of the superior intelligence of Hiram, the chief architect who built the Temple at Jerusalem. He is said to have attempted to kill the great Mason by having him thrown into a tank of molten brass, but he was saved by the spirit of his ancestor, Cain, who prophesied that at last his people would get the better of their enemy. Solomon, however, as the tradition goes, had him afterwards put to death. It is said of him that he had fixed certain secret signs which were a sort of mystery known only to him and his associates (Secret Societies of the World, Volume II, pp. 1-8; as the original book could not be obtained, the reference is to an Urdu translation). We further learn from this book that before the period of the Accepted Masons, the same signs used in all the Lodges were current among the Masons of Solomon’s time (p. 11) and that at the time of initiation, the Hiram incident was related to the new member (pp. 29, 30). However incredible the story as a whole may be, it points at least to the conclusion that in one way or other, secret societies were associated with Solomon’s reign and were much in vogue in his time.

The second occasion when, according to the Quran, the Israelites had resort to secret societies was during their captivity in Babylon. But this time they were not acting against any Prophet but were, on the other hand, working under the leadership of two inspired personages, who were, in obedience to divine command, trying to bring about the deliverance of the Israelites. Their mission was to "tear asunder" and "break down" the empire of the enemies of the Israelites. These holy men told new members, at the time of initiation, that they were a sort of trial from God, serving to differentiate between the good and the bad, and that the Israelites should not therefore refuse to believe what they said, because this would lead them to infidelity. In their teachings they drew a distinction between males and females, confining membership to males only (this is an old practice found among most secret societies). It is also stated that the disciples of these holy men directed their activities against only those for whose chastisement they were commissioned by God.

In this narration, the Quran refers to the days when King Nebuchadnezzar brought the Jews as captives into Babylon and kept them there for a long time. The holy men referred to in the verse under comment were Haggai, the Prophet, and Zechariah, the son of Iddo (Ezra 5:1). When Cyrus, King of Media and Persia, rose to power, the Israelites entered into a secret agreement with him and greatly facilitated his conquest of Babylon. In return for this service, he not only allowed them to return to their own country but also helped in the rebuilding of the Temple (Historians’ History of the World, ii. 126).

After stating that the Jews of the Holy Prophet’s time were following the same course which was adopted by the rebels of Solomon’s days and which was later adopted by the Jews under two holy men in Babylon, it was necessary here to state the ultimate upshot of their efforts against the Holy Prophet, because on the two previous occasion’s their efforts had met with different results. On the first occasion the conspiracy of the Israelites, being directed against a Prophet of God, had ended in the total loss of their prestige and finally in their banishment to Babylon. On the second occasion, they took a similar course under two inspired personages and were successful. Hence, in order to indicate whether the efforts of the Jews against the Holy Prophet would meet with failure, as they did in the days of Solomon, or with success as in Babylon, the Quran says: these people are learning that which would harm them and do them no good; hinting that they will not be successful as in Babylon. Accordingly, the consequence of their hostile efforts against the Holy Prophet was that Chosroes, their only supporter, met his death at the hands of his son, and they themselves were exiled from Arabia in the time of ‘Umar. In the concluding portion of the verse, God adds: And they have certainly known that he who trafficks therein has no share of good in the Hereafter, meaning that a mischievous plotter never succeeds ultimately. The last clause, had they but known, throws a flood of light on how intensely God desires that His creatures should always take the right course and not be misled by mischievous people.

3:75.

Commentary:

The People of the Book and the pagan tribes of Arabia grudged the favours which were being bestowed by God on Muslims. In reply to this, God says that He, being the Lord and Master of the entire Universe, could not forever bind Himself to one people but chose for His bounty whomsoever He pleased from among His creation. But now when He has chosen the Muslims, He is not confining His favours to one people only. The mission of the Holy Prophet being for all mankind, the call to come and receive God’s favours is universal and hence no people need now show envy or grudge. With the advent of Islam the era of الفضل العظیم i.e. "exceeding (viz. universal) bounty" had dawned.

3:88.

Commentary:

The word الناس (men) may either mean "all men" or "holy and virtuous men", i.e. those who deserve to be called "men" in the real sense of the word. This distinction is not arbitrary; for there is a class of men whom the Quran describes as "cattle or even worse" (7:180).

The cursing of the angels and the holy men means that as angels and holy men obey their Lord and Master and never go against His wishes, they would naturally sever connections with the disbelievers—the Jews—when they see Him doing the same. The angels, one of whose works is to help good men and punish the wicked, will turn against them and all good men will also strive to bring their evil efforts to naught. They will find the entire forces of God ranged against them.

If the word الناس (men) be taken to refer to all men, then the clause would mean that all men being subordinate to God, He would so arrange that no people would be able to help them against His decree.

See 2:19.

Important Words:

ینعق (shouts) is derived from نعق which means, he cried aloud. They say نعق الراعی بغنمه i.e. the shepherd shouted to his flock.نعق المؤذن means, the (Mu’adhdhin) raised his voice to call people to Prayer (Aqrab).

دعاء (call). دعاه means, he called a person by addressing him (Aqrab).

نداء (cry) means: (1) a loud voice or cry; (2) a general call without any specific person being addressed (Aqrab & Lane).

Commentary:

In this verse the Holy Prophet has been likened to a herdsman who shouts to his flock but they hear nothing except the sound, being unable to understand the meaning of the words uttered by him. Similarly, the people whom the Prophet addresses are like a herd of animals unable to follow and understand his call. The words of the verse fully expressed would read somewhat like this: مثل الذین کفروا کمثل اصحاب الذی ینعق i.e. "The case of those who disbelieve is like that of a people surrounding one who shouts, etc." The Holy Prophet conveyed the Divine Message to disbelievers. They heard his voice but made no effort to grasp the meaning of his message. His words fell, as it were, on deaf ears, with the result that the spiritual faculties of the disbelievers became wholly vitiated and they stooped low to the level of animals and beasts (7:180; 25:45).

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

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

Important Words:

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

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

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

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

Commentary:

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

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

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

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

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

3:69.

5:17; 65:12.

7:28; 16:101.

Commentary:

The preceding verse spoke of "truth" and "error" as resulting from belief in Allah and belief in Taghut respectively. The present verse further develops the idea. According to Arabic idiom, the expression, to bring out of darkness into light, means, "to lead to success and happiness not only in the spiritual but also in the physical sense"; and the opposite of it means, "to lead to failure and grief".

The word Taghut, explained under the preceding verse, here mainly refers to such mischievous leaders as turn people away from the right path. Through them disbelievers are being led to failure and grief and are also gradually losing whatever light of faith they possessed before the advent of the Holy Prophet. Their rejection of him has also led them to disown many truths which they acknowledged before. Add to this their deprivation of the light of the new faith and the darkness becomes complete. On the contrary, Islam is not only bringing new light to its adherents but is also bringing them success and happiness.