Topic: In‘am

4:70; 5:21; 19:59.

2:62, 91; 3:113; 5:61, 79.

3:91; 5:78; 18:105.

Important Words:

انعمت (Thou hast bestowed blessings) is derived from نعم which means, he became well off. نعم عیشه means: his life became happy and full of comfort and ease. انعم فلانا or انعم علی فلان means: he made his life comfortable; he bestowed favour on him. نعمة means: favour, blessing; anything which affords happiness (Aqrab). The word انعام is used with reference to rational beings only. For instance, we would say انعم علی عبدہ i.e. he bestowed a favour on his slave or servant, and not انعم علی فرسه i.e. he bestowed a favour on his horse (Mufradat).

المغضوب (those who have incurred displeasure) is derived from غضب which means: he was angry, he showed anger. غضب علیه means: he was angry with him, he was wrathful against him, his anger and wrath being combined with the intention of punishing or retaliating (Aqrab & Mufradat).

الضالین (those gone astray) is derived from ضل which means: he went astray, he lost his way, he deviated from the right path. ضل سعیه means: his effort was lost, being unsuccessful. ضل الرجل means: the man perished and his body became converted into dust (Aqrab). The word ضلالة is also used to indicate the state of being engrossed or lost in some effort or pursuit. Says the Quran:

الذین ضل سعیھم فی الحیوة الدنیا

i.e. those whose labour is all lost in search after things pertaining to the life of this world (18:105).

Again: ووجدک ضالا فھدی i.e. and He (God) found thee engrossed in search (after Him), so He showed thee the way (93:8).

Commentary:

In the last verse, God taught us to pray for guidance to the right path. In the present verse the idea has been further advanced by adding the words, the path of those on whom Thou hast bestowed Thy blessings. This has been done with a twofold purpose:

1. That a true believer should not be satisfied with only being guided to the right path or with performing certain acts of righteousness. He should set his goal higher, and try to attain to a position in which God begins to bestow His special favours on His servants. He should not merely pass the test but excel in it.

2. That a true believer should look up to the historical examples of divine favours and receive en-couragement from them. But he is not to stop at that particular point. He should try to join the favoured company and become one of them. And as the topmost in a class is still one of the class, the goal set before a believer is very high indeed.

For a description of الذین انعمت علیھم i.e. the favoured ones, we read elsewhere in the Quran: فاولئك مع الذین انعم اللّٰه علیھم من النبیین والصدیقین والشھداء والصالحین i.e. those who believe in God and follow the Prophet are among the favoured ones—the Prophets, the truthful, the martyrs and the righteous (4:70).

Here the favoured ones have been divided into four classes, the topmost being the Prophets and the lowermost the righteous. Thus a Muslim has been enjoined to pray to God for the bestowal of such spiritual favours upon him as may enable him to belong to one of these favoured classes. Even the highest favours, pertaining to prophethood are not denied to Muslims. This indeed is a lofty goal!

The point needs further elaboration. The verse, as hinted above, beautifully points out that a Muslim should not only desire mere virtue but should aim at inclusion in the class of men who have won the special favours of God. One who loves God does not remain content with an inferior state. Love of the Supreme Being engenders in the heart of man such a burning aspiration that he is not satisfied with an ordinary stage of progress. Indeed, one who understands God cannot look upon any stage of progress as final. Not only is the desire for unending progress found in the heart of the true believer, but God Himself wishes man not to remain content with a low stage, but to pray for ever-increasing righteousness; the righteousness of those who have won special prizes.

As already pointed out, the word انعام (favour) is not confined to any particular gift but includes everything which is given to a person as a token of pleasure, be it worldly or spiritual.

Again, though every favour is a divine blessing, it cannot be denied that there are certain favours which particularly deserve to be so called, for they rank among the topmost favours. The Quran says, And remember when Moses said to his people, O my people, call to mind Allah’s favour upon you when He appointed Prophets among you and made you kings and gave you what He gave not to any other among the peoples (5:21). This verse pointedly refers to the things which can be held to be special favours for man; and the Israelites are told that they have been given a goodly portion of all these favours.

Human excellences are of three kinds: (1) worldly and personal, (2) spiritual and personal, and (3) worldly or spiritual excellences in relation to others, i.e. excellences that are of a relative nature and pertain to the superiority of an individual or a people relative to others. A man naturally likes to attain this last kind of excellence also, which confers upon him a superiority over his rivals and compatriots. In the verse quoted above (i.e. 5:21) Moses ascribes all these three kinds of favours to the Israelites:

(1) They received worldly favours, so much so that they remained rulers of a land for a long time. All worldly excellences require kingship or government administration for their right growth and development, and a people who become rulers get this important means of development, irrespective of whether they benefit by it or not. The very fact that kingship is granted to a people means that all avenues of worldly progress are thrown open and made secure for them.

(2) They also received high spiritual favours. Just as kingship is a means of attaining worldly greatness and constitutes its culminating point, prophethood is the means of attaining spiritual greatness and constitutes the culminating point of spiritual progress. This is why Moses tells his people that prophethood, the greatest spiritual favour, has also been conferred upon them. Indeed they were granted this favour through a long series of Prophets.

(3) The third class of favours being relative, Moses most fittingly tells his people that God gave you what He had not given to any other among the peoples. In the above expression, though the idea is that of Moses, the words are Quranic and, as usual, the Quran has combined brevity of words with vastness of meaning in a manner which cannot fail to impress a thoughtful person.

The words: the path of those on whom Thou hast bestowed Thy blessings, coming after the words: Guide us in the right path, greatly enhance the significance of the former. The words indicate that the objective of a Muslim is not to merely pray that God show him the right way. They direct him to pray for loftier objects and to implore God that He may not only show him the ways of guidance but that He may lead him to those special paths of spiritual knowledge which had been revealed to the favoured ones before him. By raising such high aspirations in the minds of the believers, God has indeed conferred a great boon on Muslims.

Although in the presence of this clear and plain teaching it is not necessary to give any further evidence to show that the doors to every kind of progress have been thrown open to the believers, yet, as the latter-day Muslims have generally given way to despair, it is necessary to turn to the Quran to see what it means by prayer for the grant of favours, and whether it holds out any promise of the acceptance of this prayer. As partly quoted above, we read in 4:67-70: And if they had done what they are exhorted to do, it would surely have been better for them, and conducive to greater strength, and then We would have surely given them a great reward from Ourself, and We would have surely guided them in the right path. And whoso obeys Allah and this Messenger (of His), shall be among those on whom Allah has bestowed His blessings, namely, the Prophets, the truthful, the martyrs, and the righteous, and excellent companions are these.

The above-quoted verse clearly speaks of the favours that are in store for the true Muslims and uses the very words which occur in the verse under comment, viz. the path of those on whom Thou hast bestowed Thy blessings. As already noted, the recipients of blessings have been explained to mean the Prophets, the truthful, the martyrs and the righteous. This shows that the divine gifts which Muslims are asked to pray for embody the highest stages of spiritual progress, and the Quran informs us that all these stages are attainable, and indeed will be attained, by Muslims.

The objection is sometimes raised that while prophethood is a موھبة i.e. a free gift and not a کسب i.e. something to be earned, it is meaningless to offer any prayer for its attainment. The answer to this objection is that a Muslim does not pray particularly for the gift of prophethood. He only prays in a general way and implores God to bestow the highest spiritual favours on Muslims, and it rests with God to confer His favours on whomsoever He pleases. The Quran says, Allah knows best where to place His message (6:125), i.e. He alone knows whom to make His Messenger. This is why God has taught this prayer in the plural number, saying Guide us, and not "Guide me"—to point out that prayer for such spiritual blessings should be general and not particular. Moreover, though it is true that prophethood is a free gift, yet it is not wholly so, for there is undoubtedly some element of "earning" in it, otherwise why was this gift conferred on Muhammad (on whom be peace) and not on Abu Jahl?

Another objection in this connection is that when the Holy Prophet has been declared to be خاتم النبیین (Seal of Prophets), there is no possibility of any Prophet appearing after him. This objection has also been clearly answered in the verses quoted above (4:67-70); for there the words used are whoso obeys Allah and this Messenger (of His) which definitely means that the spiritual boons, including that of prophethood, promised to Muslims will be given only to such as will obey God and His Messenger—the Holy Prophet; and it is evident that the work of one who is subordinate to the Prophet cannot be considered as separate from the work of the Prophet, nor can such a one bring a new Law. Hence the appearance of a Prophet from among the followers of the Holy Prophet is not inconsistent with the latter’s being the Seal of Prophets. On the contrary, such a Prophet will only complete the significance of خاتم النبیین. But of this we will speak later at its proper place. In short, the verse clearly tells us that the door of the highest spiritual blessings—even that of prophethood—is open to Muslims.

It should, however, be noted that "a favour" or "a blessing" spoken of in the verse is not to be understood in the spiritual sense only. It covers the entire field of human activity, and in its wider significance, the prayer includes the seeking of what may be called earthly eminence. Knowledge, honour, power, wealth are all among the favours of God and a true believer may pray for the attainment of these along with the spiritual blessings.

The latter portion of the verse contains a dreadful warning. Man receives favours from God and then begins to abuse them. Or he loses the right path, encounters a fall, and becomes rejected by God. It is to guard against this danger that the latter portion of the verse contains a warning for mankind in general and for Muslims in particular. God enjoins us to pray that after becoming His favoured ones, we should not incur His displeasure nor stray from the right path, so that our progress, be it spiritual or temporal, may be continuous with no falling back.

The words المغضوب علیھم and الضالین have been used to denote two kinds of dangers. One is that one should outwardly stick to the right path but lose the inner spirit, retaining the shell without the kernel. The other is that one should lose the path itself and wander away into the wilderness. It is to these two kinds of dangers that the words المغضوب علیھم and الضالین refer. The Holy Prophet said:

إن المغضوب علیھم الیھود والضالین ھم النصاری i.e. by المغضوب علیھم are meant Jews, and by الضالین Christians (Tirmidhi & Musnad). These words of the Prophet are full of meaning. Not only do they describe the nature of the two dangers but also warn Muslims that if they are not watchful, they may fall a prey to them. They may either lose the spirit of faith just as the Jews did, who stuck to the letter of the Law but lost its spirit; or they may lose the path itself just as the Christians did, who strayed from the true teachings of Jesus and began to tread a different path altogether. The Quran speaks of the wrath of God falling on the Jews time after time (2:62; 2:91; 3:113; 5:61). It also refers to the drifting away of the Christians from the real teaching of Jesus (5:78).

The words المغضوب علیھم and الضالین also refer to another set of dangers. As is well known, the Holy Prophet had prophesied the second coming of Jesus Christ which meant the coming of a Reformer and a Messiah among Muslims in the spirit and power of Jesus. By using the words المغضوب علیھم, which the Holy Prophet said refer-red to the Jews, the Quran warns Muslims against meeting the fate of the Jews by rejecting the Promised Messiah when he appears among them. This prophecy of the second advent of Jesus has been fulfilled in the person of Hadrat Mirza Ghulam Ahmad of Qadian, the Holy Founder of the Ahmadiyya Movement.

The other danger is alluded to in الضالین which, according to the Holy Prophet, refers to Christians. The verse foretells a time when Christian nations would dominate the world, and it warns Muslims to be on their guard against the false beliefs and evil culture of these nations. A most dreadful warning, but most deplorably neglected!

This, the last verse of Al-Fatihah, embodies yet another great prophecy. As we have seen, this chapter was revealed early in Mecca when the Holy Prophet was surrounded by idolaters and Islam had not yet come in contact with either Jews or Christians. Yet the prayer in this verse refers to the danger of Jews and Christians and not to the danger of idolatry. This unexpected omission in the case of idol-worshippers and this unexpected reference to the People of the Book is not without significance. Idol-worship was to be swept out of Arabia and was no longer to be a danger to Islam, but dangers far more formidable were to confront it in the Latter Days—the internal danger of Muslims becoming like Jews, and the external danger of their becoming like Christians. The prophecy in this verse therefore has a threefold significance: (1) it refers to the early extinction of idolatry from Arabia; (2) it speaks of the danger of Muslims drifting into a state like that of Jews, and (3) it alludes to the universal ascendance of Christian nations in the Latter Days, and warns Muslims against adopting their faith and imbibing their culture. All these prophecies have been literally ful­filled.

The Holy Prophet says that when a Muslim comes to the end of the prayer contained in Al-Fatihah, he should say آمین (Amen), i.e. ‘Accept our prayer, o Lord!’ It is therefore customary with Muslims to say 'Amen' after reciting Al-Fatihah.

A General Note on the Chapter Al-Fatihah

Al-Fatihah, the opening Surah of the Quran, reveals a beautiful order in the arrangement of its words and sentences. It is divided, as the Holy Prophet has said, into two halves. The first half pertains to God, the second to man, and the different parts of each portion correspond to one another in a most remarkable manner. Corresponding to the name اللّٰه (Allah), which stands for the Being possessing all noble attributes, in the first half, we have the words, Thee alone do we worship. In the second half, as soon as the devotee thinks of God as being free from all defects and possessing all perfect attributes, the cry of Thee alone do we worship spontaneously rises from the depths of his heart.

Again, corresponding to the attribute رب العالمین (Lord of all the worlds) in the first part, we have the words Thee alone do we implore for help in the second part. When a Muslim knows God to be the Lord, i.e. the Creator and Sustainer of the worlds and the Source of all development, he at once takes shelter in Him, saying: Thee alone do we implore for help.

Again, corresponding to the attribute الرحمن (the Gracious, i.e. the Giver of innumerable blessings, and the Liberal Provider of our needs) in the first part, we have the words Guide us in the right path in the second; for the greatest of the blessings provided for man is guidance which God provides for him by sending revelation through His Messengers.

Again, corresponding to the attribute الرحیم (the Merciful, i.e. the Giver of the best rewards for man’s works) in the first part, we have the words The path of those on whom Thou had bestowed Thy blessings in the second, for it is Ar-Rahim Who bestows merited blessings on His favoured servants.

Yet again, corresponding to مالك یوم الدین (Master of the Day of Judgement) in the first half, we have the concluding part of the last verse in the second, viz. those who have not incurred Thy displeasure, and those who have not gone astray. When man thinks of giving an account of his deeds, he dreads failure; so, pondering over the attribute of Master of the Day of Judgement, he begins to pray to God to be saved from His displeasure and from straying from the right path.

Another special feature of the prayer contained in this chapter is that it appeals to the inner instincts of man in a perfectly natural manner. There are two fundamental motives in human nature which prompt submission, viz. love and fear. Some people are touched by love, while others are moved by fear. The motive of love is certainly nobler but there may be, indeed there are, men to whom love makes no appeal. They will only submit through fear. In Al-Fatihah an appeal has been made to both of these human motives.

First come those attributes of God which inspire love, i.e. الرب (the Creator and Sustainer of the world), الرحمن (the Gracious) and الرحیم (the Merciful). Then in their wake, as it were, comes the attribute of مالك یوم الدین (Master of the Day of Judgement) which reminds man that if he does not mend his ways and does not respond to love, he should prepare to give an account of his deeds before God. Thus the motive of fear is brought into play side by side with that of love. But as God’s mercy far excels His anger, even the fourth attribute, i.e. that of مالك یوم الدین (Master of the Day of Judgement), which is the only fundamental attribute designed to evoke fear, has not been left without a reference to mercy. In fact, here too God’s mercy transcends His anger, for we are told that we are not appearing before a Judge but before a Master Who has the power to forgive and Who will punish only where punishment is absolutely necessary.

Similarly, at the end of the prayer, the motives of hope and fear have been brought into play. First God appeals through the motive of love by putting into the mouth of the supplicant the words: Guide us in the right path, the path of those on whom Thou hast bestowed Thy blessings; and then He follows it up with the words: Those who have not incurred Thy displeasure and those who have not gone astray. Thus both the motives of hope and fear have been brought into action. But here too the first appeal is to the motive of love.

In short, Al-Fatihah, the Opening Chapter of the Quran, is a wonderful storehouse of spiritual knowledge. It is a short chapter of seven brief verses, but it is a mine of knowledge and wisdom. Aptly called the "Mother of the Book," it is the very essence of the Quran.

Beginning with the name of Allah, the Fountainhead of all blessings, the chapter goes on to narrate the four fundamental attributes of God, i.e. (1) the Creator and Sustainer of the world; (2) the Gracious, Who provides for all the requirements of man even before he is born and without any effort on his part for them; (3) the Merciful, Who determines the best possible results of man’s labour, and Who rewards him most liberally; and (4) Master of the Day of Judgement, before Whom all will have to stand to give an account of their actions, Who will punish the wicked but will not treat His creatures as a mere Judge but as a Master, tempering justice with mercy and Who is eager to forgive whenever forgiveness is calculated to bring about good results. This is the portrait of the God of Islam given in the very beginning of the Quran––a God Whose power and dominion know no bounds and Whose mercy and beneficence have no limitations.

Then comes the declaration by man that, his God being the possessor of such lofty attributes, he is ready, nay eager, to worship Him and throw himself at His feet in complete sub­mission; however, God knows that man is weak and liable to err, so He mercifully exhorts His servant to seek His help at every step in his onward march and for every need that may confront him.

Finally comes a prayer—comprehensive and far-reaching––a prayer in which man supplicates his Maker to lead him to the right path in all matters, spiritual or temporal, whether relating to his present or future needs. He prays to God that he may not only withstand all trials but, like the chosen ones of God, do so with credit and become the recipient of His most bounteous favours; that he may forever go on treading the right path, pressing on nearer and yet nearer to his Lord and Master without stumbling on the way, as did many of those who have gone before. This is the theme of the Opening Chapter of the Quran which is constantly repeated, in one form or another, in the main body of the Book which we are now approaching.

9:60, 103, 104.

4:32; 8:30; 29:8; 64:10; 66:9.

Important Words:

یکفر (will remove) is derived from کفر (kaffara) which again is derived from کفر (kafara) for which see 2:7. They say کفر عنه سیئته i.e. (1) He (God) covered or removed, or did away with his sin; (2) He expiated his sin; (3) He effaced or obliterated his sin (Lane).

Commentary:

Islam has most wisely recommended both forms of giving alms, i.e. open and secret. By giving alms openly, a man sets a good example to others and many begin to imitate him. Secret alms-giving is in many cases better, because in this way one refrains from exposing the poverty of his brethren and there is also little occasion for pride in secret giving. It should be noted that the word خیر (better) occurring in the verse is qualified by the words "for You", while the word نعما (well and good) is not so qualified, which points to the fact that whereas secret giving to the poor is better for the giver, open giving may often be conducive to more good for the Community in general.

Again, the particle من (many) in the clause, "many of your sins" may, according to Arabic idiom, either be redundant and used merely for the sake of emphasis, or used in the sense of "many" or "some"; or it denotes ابتداءالغایة i.e. the commencement of the limit. Following these different senses and also keeping in view the different meanings of the word یکفر (will remove), the clause ویکفر عنکم من سیآتکم may be rendered in four different ways: (1) He (God) will certainly remove from you your sins. (2) He will remove from you many or some of your sins. (3) He will expiate many or some of your sins for you. (4) He will certainly obliterate, or efface from you, your sins.

In the first and the fourth rendering, the particle من has been treated as redundant, used for the sake of emphasis only, and therefore it has been omitted in the translation and the word "certainly" has been added. But if we take the word من in the sense of "many" or "some", the meaning of the sentence will be as given in the second and the third rendering.

In the case of the second rendering, the idea is that if we practise charity, those of our sins which are committed against the rights of God will be pardoned, but not those which are committed against the rights of men for which other acts of virtue have been recommended. In the case of the third rendering, the idea is that on the basis of charity practised in accordance with the injunctions of the Quran, God will so arrange that sins committed by the giver of charity, against the rights of men, will be pardoned by the very men who are sinned against.

But as it is possible that even after a man has been pardoned, his sins may continue to rankle in his own mind, so God has promised to show a further favour to those who practise charity according to the teachings of Islam. This promise is implied in the word یکفر (efface and obliterate) which is intended to hint that God will make them forget their sins and thus obliterate and efface from their minds all traces of the sins committed by them. This idea has been expressed in the last rendering. Thus a single small sentence has been so worded as to cover all the possible forms of forgiveness, from its lowest phase to its highest manifestation.

39:75.

Commentary:

When a man truly turns to God, after committing a sin, and sincerely repents of his misdeeds, he is forgiven by God. The verse makes it further clear that forgiveness is only the first stage. God leads those who repent to higher stages of spiritual progress and promises them Heaven.

4:14; 8:25.

1:7; 5:21; 19:59; 57:20.

Important Words:

مع (among) is a common word of the Arabic language denoting concomitance. It means "with" or "among", etc. signifying the being together of two or more persons both literally and figuratively. The word مع thus denotes (1) concomitance of two or more persons in one place; or (2) concomitance of two or more persons at one time; or (3) concomitance of two or more persons in position, rank or status.

The word also implies the sense of assistance, as in the verse إن الله معنا i.e. Allah is with us, which means, God is our Helper (Mufradat).

Commentary:

The verse is important inasmuch as it describes the avenues of spiritual progress open to Muslims. The four spiritual ranks: (1) the Prophets (2) the Truthful (3) the Martyrs and (4) the Righteous can be attained only by following the Holy Prophet. This is an honour reserved for the Holy Prophet alone. No other Prophet shares it with him. The inference is further supported by the verse which speaks of Prophets generally and says, And those who believe in Allah and His Messengers, they are the Truthful and the Martyrs in the presence of their Lord (57:20). When read together these two verses purport to mean that whereas the followers of other Prophets could only rise to the rank of the Truthful and the Martyrs, and no higher, the followers of the Holy Prophet can achieve even higher ranks; viz. they can rise to the rank of a Prophet also.

Some critics take exception to the particle مع rendered as "among" but generally taken to mean "with" and allege that a follower of the Holy Prophet will only be placed "with" the Prophets and not "among" them. Apart from what has been said under Important Words, if the particle مع be taken to denote that a follower of the Holy Prophet is merely joined to and placed with these four classes of men, without actually becoming one of them and without attaining their rank, it will follow from the construction of the verse that not only no person, by following in the footsteps of the Holy Prophet, can attain to the rank of a Prophet but also that he cannot even attain the rank of a Siddiq (Truthful) or a Shahid (Martyr) or a Salih (Righteous) but that he can only be joined to and placed with the people holding these ranks without himself attaining to their spiritual status, which is simply absurd. It is evident that the preposition مع rendered as "among" governs all the four nouns equally viz. the Salihin, the Shuhada’, the Siddiqin and the Nabiyyin, the four having been linked together in one chain. So what holds good in one case should hold good in the other cases as well. Hence, if according to this verse a person can attain the rank of a Salih (Righteous) by following the Holy Prophet of Islam, he can also attain the rank of a Prophet. If we deny the rank of a Prophet to the followers of the Holy Prophet, we will have to deny to them the rank of the Righteous also.

Besides, as shown under Important Words, it is wrong to say that the preposition مع always denotes merely being physically joined to or placed with a class of people physically without attaining to their position or rank. The word has been used at several places in the Quran in the sense of فی i.e. "among" or "from among" (see 3:194 and 4:147). In the latter verse, i.e. 4:147, God says that those of the hypocrites, who repent and amend, will be مع المؤمنین i.e. "among the believers". Now by no stretch of imagination can it be presumed that these people will only "be placed with the believers" and will not form part of them. The verse thus definitely proves that the word مع has been used here in the sense of فی or "among" and in no other sense. So is the case with 3:194. It is exactly in this sense that it has been used in the present verse. If, in the above-mentioned verses in which the word مع occurs, it is taken to give the sense of mere companionship, these verses would become meaningless. Certainly, it can give no comfort to a believer to be told that as a reward of his submission to God and the Holy Prophet, he would be merely made to sit in the company of the Prophets, the Truthful, the Martyrs and the Righteous, without attaining the spiritual rank they attained. That the preposition مع is not always used in the sense of companionship finds a further illustration in the words which the Holy Prophet is reported to have uttered just before his death viz. ألحقنی بالرفیق الاعلی i.e. "O God, join me with the exalted companions" (meaning the class of the Prophets in Heaven). Now does this prayer of the Holy Prophet offered at the time of his death mean that he only wished to live in the company of these exalted personages and that he himself was not a Prophet of God?

Support for the above-mentioned wrong inference is sometimes sought from the words, this grace is from Allah, occurring in the succeeding verse. The word "grace", it is alleged, indicates that what these people will get will be purely through God’s grace and not as any reward or result of their own works and deeds. But the question: Did the Prophets, the Truthful, the Martyrs and the Righteous attain their high spiritual stations independently of the "grace" of God? Did not the Holy Prophet himself, when asked whether he would get salvation by his deeds, say that he, too, would receive it through the "grace" of God? (Bukhari, ch. on Marda). Does this reply of the Prophet mean that he did not "deserve" salvation? In fact, the truth is that every blessing that one receives is a "grace" of God, in spite of the fact that it is the actions of man that draw this grace.

It may here be pointed out that the interpretation we have put on the verse under comment is not a new one. AbuHayyan, the well-known author of Bahrul-Muhit and Ar-Raghib, the great lexicographer, agree with this view. The Bahrul-Muhit (vol. iii, p. 287) quotes Ar-Raghib as saying: "God has divided the believers into four classes in this verse, and has appointed for them four stages, some of which are lower than the others, and He has exhorted true believers not to remain behind any of these stages." This explanation shows that both these commentators of the Quranheld that, as hinted in this verse, the rank of prophethood was attainable by following the Holy Prophet. Similarly, the author of the well-known commentary Ruhul-Ma‘ani in explanation of this verse, writes as follows: "Prophethood is of two kinds, general and special. The special prophethood, viz. the Law-bearing prophethood is now unattainable; but the general prophethood still continues." In fact, it is only the prophethood with a new Law that has now ceased, the Quran being the final Law of God, but prophethood without a new Law continues and is certainly attainable by the followers of the Holy Prophet who has himself said: "If my son Ibrahim had lived, he would have become a Prophet" (Majah, ch. on Jana’iz).

It may also be noted that even if the word مع is rendered as "with" and not as "among", it will not make much difference, for the word "with" very often gives the sense of being one of the party. When you are with a people, you are one of them. Even in English the word "with" is used in that sense. For fuller discussion of the subject of prophethood, see 33:41.

Finally, the word "companions" occurring at the end of the verse should not be construed to mean that mere companionship is meant here; for the expression has been used to hint at an additional significance, viz. that those who sincerely and truly follow God and His Messenger will not only rank among the Prophets, etc., but will also form a sort of company or brotherhood with them.

41:51.

Commentary:

Both attitudes of foolish elation and of abject despair described in this and the previous verses are assumed by those who give themselves up to disbelief and turn their backs on Divine revelation. They are carried away by the smallest change in their fortunes, whether for good or ill. If some distress happens to afflict them, they give way to despair, while they become foolishly elated with pride if some success or happiness comes their way. This is due to their lack of proper understanding of the law of God, which is to the effect that this life is subject to change and that sorrows and periods of good fortune come upon man to try his mettle and make him improve his moral and spiritual condition. But a disbeliever who fails to understand the purpose of God, instead of benefiting by his state of prosperity or affliction, often lets it overwhelm him.

2:131.

Commentary:

As Abraham believed that all his good qualities were Divine gifts, therefore he was grateful to God.

The straight path mentioned in the verse is the path which leads to God. The word مستقیم signifies the straight and shortest line between two points. Man represents one end of the line and God represents the other, and the straight and shortest path in religion is the line which joins man to God. The verse exhorts Muslims to develop in themselves the qualities that made Abraham the chosen one of God and to steer clear of the path of iniquity and transgression followed by Meccans and Jews. The former altogether rejected the Divine Law and were satisfied with man-made customs and usages and the latter differed and disagreed with regard to its meaning and application and defied and broke it.

13:14; 22:4, 9.

Important Words:

أسبغ (has completed) is derived from سبغ. They say سبغ العیش i.e. the life was or became pleasant and plentiful. أسبغ الله علیه النعمةmeans, God completed His favour upon him (Aqrab & Lane).

Commentary:

The verse embodies strong refutation of Shirk (associating false deities with God) and incidentally alludes to three kinds of arguments which help a man to arrive at a right understanding of any important problem, viz; (1) evidence of reason and common sense; (2) arguments based on observation and experience; and (3) arguments provided by Divine revelation. The verse purports to say that none of these supports Shirk or disbelief. The disbelievers can adduce no rational argument in support of their foolish beliefs. Neither are those beliefs supported and substantiated by observation or experience, nor do they receive support from revelation. The combined testimony of human reason and common sense, of observation and experience and of Divine revelation, goes to show that belief in plurality of gods is a false and foolish belief. This is the significance of the words, without knowledge or guidance or an illuminating Book.

The verse further says that man is the noblest handiwork of God and the acme and peak of His creation. The universe has been created to serve him, the sun with the whole solar system and the earth with all that is on it have been made subservient to him. So when all things have been created for his sake, it is foolish on man’s part first to set up equals with God and then to begin to worship and adore the things which have been created for his use and service.

The verse further implies that when all the physical needs of man have been met and his smallest requirements are satisfied by God, it is inconceivable that He should have neglected to make similar provision for his spiritual needs.

The words ظاھرة و باطنة may signify all needs of man—physical and spiritual; material and intellectual; known and unknown.

Commentary:

The supreme lesson of history to which reference has been made in the preceding verses and which has been summed up in the last but one verse, viz. that truth ultimately triumphs and its rejecters come to grief, has been exemplified in the lives of Divine Messengers, a brief description of whose life-story begins with this verse and is continued in the following verses. The account of these Prophets begins with the history of the Prophet Noah with whom the foundations of human civilised society were laid. See also 7:60-65 and 11:37-50.

Commentary:

What a graphic picture of the great material blessings which the people of Pharaoh had enjoyed!

68:45; 74:12.

Commentary:

Rejecters of truth are reprimanded that instead of being grateful to God for "ease and plenty" provided to them they reject the Divine Message.

45:31; 83:23.

17:84.