وَهَبْ

Important Words:

الوھاب (Bestower) is derived from وھب i.e. he gave or he bestowed. وھب له مالا means, he gave or bestowed property on him. ھبة which is the noun-infinitive from وھب means: (1) the act of giving a person something without receiving anything in return; (2) the thing so given. الوھاب which is the intensive form of واھب (giver) means, one who gives greatly and extensively (Aqrab). The word is used about God because He gives to each and every one of His creatures according to his deserts and none is overlooked (Mufradat).

Commentary:

The verse, which comprises a very important prayer, comes as a fitting sequel to the preceding verse. It points out the great truth that not unoften a people receive a favour or blessing from God, which sometimes later proves a means of stumbling for them. They abuse the favour of God or misinterpret divine guidance and thus bring about their ruin. This is what happened to the Christians; and Muslims are warned to be watchful against this source of error and ever to pray to God to protect them against it. See also 1:7.

The verse also hints that dissension and straying away from the truth would be the lot of Muslims if they subordinated decisive verses to those ambiguous, and fundamentals to matters of secondary importance. This is why the Holy Prophetsaused to recite this prayer constantly, which fact implied an instruction to his followers to do the same. Indeed, there could be no greater tragedy than, having once found the right path, to go astray, and, having once received Divine favour, to become the object of His anger.

The verse also draws attention to the fact that the error of interpreting متشابھات in a manner which is at variance with محکمات (see preceding verse) can only be avoided through the purification of the heart and through prayer. The right knowledge of the Quran is vouchsafed only to those who are pure of heart. In this connection see also 56:80.

29:28.

Important Words:

ایوب (Ayyub or Job), who is the hero of the Book of Job, is mentioned in the Bible as living in the land of Uz. Some authorities say that this is Idumea or Arabia Deserta; others fix Mesopotamia as his country. It appears that Uz was somewhere in the north of Arabia. It is said that Job lived there before the departure of the Israelites from Egypt. He thus lived before Moses or, as some say, he was a compatriot of Moses, having received his prophetic mission about 20 years before him. Job was not an Israelite, having been descended from Esau, the elder brother of Israel. He had a very chequered career, being "tried" by God in diverse ways; but he proved most faithful and righteous and was patient and steadfast in the extreme. He still lives in the memory of mankind as a paragon of patience (Jew. Enc. & Encyclopaedia of Islam).

داود (David or Dawud) has been taken to mean (1) beloved or friend; or (2) paternal uncle; or (3) best of all. King of Judah and Israel, David, who was of Israelite origin being from the tribe of Judah, was founder of the Judean dynasty at Jerusalem. The date of his reign is generally fixed at about 1010-970 B.C. He was a great warrior and a great statesman. His importance as the real builder of the Hebrew Kingdom can hardly be overestimated. Through him all the tribes of Israel from Dan to Beersheba became united and organized into a powerful nation whose kingdom extended from the Euphrates to the Nile. Towards the end of his life David had to suffer much at the hands of scheming slanderers, which deeply grieved him. He has poured out his grief in his celebrated Psalms (Enc. Brit. & Enc. Bib.). The Quran, however, absolves him from the charges imputed to him in the Bible (38:19-26).

سلیمان (Solomon) was the second son of David & Bath-Sheba and the third king of Israel. He reigned from about 971 to 931 B.C. He was called Jedidiah (beloved of Yehovah) by Nathan, the Prophet. But David was told by Yehovah that his son’s name should be Solomon (peaceful). These two names are predictive of the character of his reign, which was both highly prosperous and peaceful. Besides his principal names, Jedidiah and Solomon, various others are assigned to him such as Agur (he who girt his loins), Bin (he who built the temple), Jakeh (he who reigned over the world), Ithiel(he who understood the signs of God), and Ucal (he who could withstand them). The word سلیمان may have been derived from the root سلم. which means, he was or became safe, secure or in peace, or free from evils of any kind. The fact that he ruled for the long period of forty years shows that he must have consolidated firmly the kingdom he inherited from his father. He was a great monarch and a wise judge. He greatly extended and developed the trade and commerce of his country and contracted friendly alliances with foreign rulers. He was the master-builder among the Israelite kings and is best known for his building of the Temple at Jerusalem, which is known as the Temple of Solomon and which became the Qiblah of the Israelites for all time. In spite of the prosperity of his kingdom, Solomon’s reign was not altogether happy. Plots were hatched against him by secret societies to bring about his downfall. The Society of the Freemasons is also believed to have dated from his reign. He was followed by a worthless son (Enc. Bri., Enc. Bib. & Jew. Enc.). Like his father, David, Solomon was the victim of much calumny and slander from which the Quran has exonerated him (2: 103).

ھارون (Aaron), who belonged to the tribe of Levi, was the son of Amran and the elder brother of Moses who was three years younger than him, their sister Miriam being the eldest of the three. Aaron was the traditional founder and head of the Jewish priesthood and, in company with Moses, led the Israelites out of Egypt. Aaron and Moses were jointly commissioned to deliver the Israelites from the clutches of Pharaoh and to preach to them the message of the Oneness of God, though Moses was the senior Prophet and Aaron subordinate to him. While Moses was both the religious and secular head, Aaron represented only the priestly functions of his tribe. His duties were generally ministerial and not directive. Aaron was known for his eloquence and persuasive speech and was of a mild amiable disposition (Enc. Bib., Enc. Bri. & Jew. Enc.).

Commentary:

This and the succeeding verses tell us that not only Abraham but other Prophets also preached against شرك i.e. setting up associates with God.

The present verse mentions the descendants of Abraham to the second generation, naming a son (Isaac) and a grandson (Jacob or Israel). The name of Ishmael, the eldest son of Abraham, has been included in a separate group (6:87 below), and not in a subordinate position under Abraham.

The reader should note that the Prophets descended from Noah have been divided in the present and the succeeding two verses into three different groups and to each group has been added a separate description. The first group referred to in the present verse comprises David, Solomon, Job, Joseph, Moses and Aaron—Prophets who were given power and prosperity, and who consequently were able to do good to human beings. Hence, members of this group have been designated as المحسنین or doers of good, for through their temporal power and prosperity they were able to do material good to humanity. David and Solomon were kings; Joseph and Job were blessed with prosperity after they had been tried with afflictions which they both bore with extraordinary patience. Moses and Aaron enjoyed supreme authority among their people.

The second group (for which see 6:86) consists of Zachariah, John, Jesus and Elias. None of these possessed temporal power or worldly goods; each lived a humble and lowly life, so much so that of Elias it is said that he was rarely seen and generally lived in the woods. Hence they have been differentiated in 6:86, as الصالحین i.e. virtuous. The first three comprising the second group were contemporaries; while Elias, though not a contemporary, bore a striking resemblance to John, who came in his spirit and power; so he also has been classed with this group.

The third group (mentioned in 6:87) consists of Ishmael, Elisha, Jonah and Lot. They had no worldly power, but God granted them grace and excellence. It has been alleged about them that they coveted power and riches. Of Ishmael, we read in the Bible: "He will be a wild man: his hand will be against every man, and every man’s hand against him" (Gen. 16:12). In the Talmud, Ishmael is represented as having followed his father Abraham when the latter took Isaac out for sacrifice, rejoicing at the thought that he would inherit all the lands and herds. Of Elisha it is said that he caused a king, who did not obey him, to be slain so that he might thus gain political power. Jonah was displeased with God, because he was disgraced by the non-fulfilment of his prophecy, which, it is alleged, showed that he sought power for himself. Of Lot it is alleged that he coveted fertile pasture-lands and was always quarrelling with his kinsman, Abraham. Thus all these Prophets have been accused of coveting wealth and power. But the Quran declares all these charges to be false. These Prophets were a group of heavenly people enjoying spiritual communion with God. They had no need to be covetous or seekers of power; for, as stated in 6:87, God had "exalted" them above the people.

14:40; 21:73.

Commentary:

Ishmael has not been mentioned here, though he was the eldest son of Abraham. This is done for two reasons:(1) Isaac and Jacob have been mentioned by the way only as subordinate Prophets while Ishmael has found a separate and independent mention in v. 55 below. This shows that Ishmael possessed a higher spiritual status than both Isaac and Jacob. (2) Ishmael has been mentioned after Moses because the latter was the greatest representative of the House of Isaac. As the result of repeated defiance of the commandments of God and rejection of His Messengers by the Jews prophethood became transferred from the House of Isaac or Israel (or from the Mosaic Dispensation) to that of Ishmael, so mention has been made of him after Moses in v. 55 and that is the right place where he should have been mentioned.

26:85.

Important Words:

لسان (renown) is derived from لسن (lasina) which means, he was or became extremely eloquent or perspicuous in speech.لسن فلانا (lasana) means, he was more eloquent than such a one; he got the better of him in speech. لسنه العقرب means, the scorpion bit him. لسان means speech, tongue, style; language; information; news, tidings; renown or reputation. لسان العرب means, the classical language of the Arabs. لسان القوم means, the spokesman of the people. لسان الصدق means, good or lasting reputation, renown or remembrance. When a noun is prefixed to the word صدق governing it in the genitive case, it gives the idea of everlastingness. عنب صدق means, a perfectly delicious and liked grape, complete in all the qualities of the best kind (Lane & Aqrab).

علیاً (high) is derived from علا. They say علا الشیء i.e. the thing became high. علا الرجل means, he overcame the man and overpowered him. علا الدابة means, he rode the beast. علا فی الارض means, he behaved proudly and insolently in the earth. علا فی المکارم means, he acquired noble qualities. علی means, high; noble; hard and firm (Aqrab & Lane). See also 4:35.

Commentary:

Divine mercy has two manifestations:(a) mercy shown to a person irrespective of the fact as to who he is and what his beliefs and actions are; (b) mercy shown by God to His beloved ones and His Elect on special occasions. The latter class of mercy may be called God’s special mercy. The verse under comment speaks of this latter kind of mercy, meaning that God did not bestow upon Isaac and Jacob any particular favour out of His limitless and immeasurable mercy but made them, as it were, the very possessors of Divine mercy itself.

According to the different significations of the words علی and لسان and صدق the words, We bestowed on them a true and lasting renown, would mean, (1) that they acquired good reputation and were to be remembered with respect, affection and love by their contemporaries and future generations; (2) that their talk was full of wisdom and intelligence and was free from all sort of bitterness, obscenity, falsehood and hatred (3) that they were fearless in the expression of their beliefs and were hard upon disbelievers and untruthful persons; and (4) that their good works constituted and continued as so many monuments and memorials to their good name.

20:30, 31; 25:36; 28:36.

Commentary:

In 20:30 Aaron has been described as helper (وزیر) of Moses and in the present verse it is said that God bestowed Aaron upon Moses. This shows that Aaron was a follower of the Law revealed to Moses and held a subordinate position to him. It can safely be inferred from this that one Prophet can be subordinate to another Prophet.

11:72; 19:50; 29:28; 37:113; 51:29.

Commentary:

Ishmael, the eldest son of Abraham has not been mentioned here. He has been mentioned separately in v. 86 below on account of his being the head of a distinct and more important line.

32:17.

Commentary:

The verse shows that from a spiritual point of view Zachariah’s family was an ideal one.

11:72; 19:50; 21:73; 37:113.

2:131; 16:123.

27:17.

Commentary:

After briefly reverting to the primary theme with which this Surah had opened, the present verse gives another example of a Divine Prophet—Solomon, upon whom God had bestowed great material wealth, power and honour, but who also suffered at the hands of his evil-minded enemies. Reversion to the primary theme is meant to tell the Holy Prophet that he too, like the great Prophets, David and Solomon, will have to go through great trials and tribulations in the way of God.

Commentary:

As it appears from the preceding verse Solomon had foreseen that his temporal kingdom would become disrupted after his death, through the imbecility of his foolish and worthless son, so he prayed that the spiritual kingdom which God had bestowed upon his House might continue among them. If the words "a kingdom that will not suit anyone after me" are taken in their literal sense, then Solomon’s prayer would be understood to have been accepted in the sense that after his death no king possessing the power and prestige that he possessed ever appeared among the Israelites.

The words لا ینبغی لاحد من بعدی may also signify a kingdom which pertains to the individual and is not heritable.