Topic: Enemy Of Man

2:77; 3:120; 5:62.

9:64, 65.

Important Words:

خلوا (they are alone) is derived from خلا i.e. he was alone. They say خلا الرجل i.e. the man was alone in a place. خلا المكانmeans, the house became empty and untenanted. خلا الشیء means, the thing passed away. خلا الیه or خلا به or خلا معه means, he was alone with him; he met him in private (Aqrab). خلا فلان means, he died (Lisan).

شیاطین (ringleaders) is the plural of شیطان (satan) which is either derived from (1) شطن or (2) شاط (Mufradat). شطن عنه means, he was or became distant or remote from him or it. شطن صاحبه means, he opposed his comrade and turned him from his intention or course (Aqrab). Derived from this root the word شیطان would mean, the being who is not only himself far from truth but also turns others away from it.

The other derivation is from شاط which means, he burnt: he perished. Derived from this root the word شیطان would mean, the being who burns with hate and anger and is lost.

In common usage the word شیطان means: (1) the wicked or Evil Spirit, i.e. Satan; (2) anybody who greatly transgresses the proper limits and is excessively proud and rebellious; (3) serpent (Aqrab); (4) any blamable power or faculty or propensity like anger, etc. (Mufradat); (5) any painful condition like excessive thirst, etc. (Lane). In its wider sense, the word has also come to be used about anything which is harmful and injurious and is likely to cause suffering.

مستهزءُون (mocking) is derived from استهزاء which again is derived from ھزأ, both having the same meaning. ھزء به and استهزأ به mean, he laughed at, or mocked or scoffed at, or derided him; he made light of him. ھزأ also means, he died suddenly; he put it (camel, etc.) in motion. ھزأ and ھزوا are infinitive nouns from ھزأ and mean: (1) mocking or scoffing or jesting, etc.; (2) object of mocking, etc. (Aqrab & Kashshaf).

Commentary:

The context of the verse makes it clear that by شیاطین here is meant not evil spirits but rebellious ringleaders among the disbelievers and the hypocrites who were proud and haughty and ready to transgress all limits. Reference to such leaders has been made in 33:68 where God says, And they (the people of Hell) will say, 'Our Lord, we obeyed our chiefs and our great ones and they led us astray from the way.' These were the men who egged on the hypocrites to mischief and who were ever burning with jealousy and hate at seeing the Muslims prosper and who had gone far astray from truth.

Some Christian writers have rendered the word شیاطین in this verse as "satans" or "devils", and then charged the Quran with reviling idolaters, Jews and Christians. The charge is groundless; for, as already explained, the word شیاطین does not here mean "satans" but simply proud and mischievous ringleaders. In fact, as shown above, the word شیطان has a very wide significance in Arabic. The Holy Prophet once said to his Companions, "A single rider is a shaitan, a pair of riders also is a pair of shaitans, but three riders are a body of riders" (Dawud). The meaning here is that one rider is exposed to mischief and danger and so are two riders, but three riders travelling together form a safe company. Christian critics, ever keen on finding fault with the Quran, forget the New Testament passages (Mark 8: 33; 8: 38 & Matt. 3:7; 23: 33) where Jesus calls a disciple satan and his opponents serpents and a generation of vipers, etc.

This meaning of the word شیاطین i.e. ringleaders from among disbelievers and hypocrites, is supported by eminent Muslim scholars like Ibn ‘Abbas, Qatadah, Mujahid, and ‘Abdullah bin Mas‘ud (Jarir).

5:89; 8:70; 16:115.

2:209; 6:143; 24:22.

7:23; 12:6; 28:16; 35:7; 36:61.

Important Words:

حلال (lawful) is the noun-infinitive from حل which has several meanings. حل العقده means, he unloosened the tie. حل بالمکانmeans, he alighted at the house. حل علیه غضب الله means, God’s punishment came down on him or befell him. حل الشیء means, the thing became lawful. حل الیمین means, he absolved himself from the oath. حلال is, therefore, that the use of which has been permitted by God; a lawful thing. The word is the opposite of حرام which means, a forbidden or unlawful thing (Aqrab).

طیباً (good) is derived from طاب meaning, he or it became good. طاب الشیء means, the thing was good or pure or wholesome. Thus طیب would mean, good, pure, wholesome and agreeable (Aqrab).

خطوات (footsteps) is the plural of خطوة which is derived from خطا which means, he stepped or walked, خطوة means, the distance between the two feet of a person while walking. The clause لا تتبعوا خطوات الشیطان would also mean, do not follow the ways of Satan (Aqrab).

مبین (open) is derived from بان meaning: (1) it became clear and manifest; or (2) it became separated or disunited or cut off. ابان الشیء means (1) he or it made the thing clear; or (2) he or it cut the thing into pieces or made it disunited. ابان الشیءmeans, the thing became clear. Thus مبین would mean: (1) a being or thing which is clear and manifest; (2) a being or thing which makes other things clear; and (3) a being or thing which cuts another thing into pieces and makes it disunited (Aqrab).

Commentary:

Good actions must accompany true faith. So with this verse begins a discussion of the second part of Abraham’s prayer regarding the work of the Promised Prophet, i.e., the teaching of the laws of Shari‘ah and of the wisdom underlying them.

Henceforward ordinances about Prayer, Fasting, Pilgrimage and Zakah are given and so are the laws relating to social matters and as food plays an important part in the formation of a man’s character, regulations concerning it are mentioned first. According to Islam, all food should be: (1) حلال i.e. allowed by the Law; and (2) it should also be طیبi.e. good, pure, wholesome and agreeable. Under the second condition, sometimes even lawful things become forbidden. Thus, for instance, the eating of goat’s flesh is حلال or lawful; but if some flesh becomes rotten and putrefied, it will not be طیب and will consequently not be permissible. This distinction between حلال (lawful) and طیب (good and pure) food is not to be found in any teaching except that of Islam. So comprehensive is the Islamic teaching on this subject that not only are conditions laid down as to when lawful things become prohibited, as in this verse, but also as to when even unlawful food becomes permissible (2:174; 5:4; 6:120, 146; 16:116).

The prohibition against following Satan, coming immediately after the commandment with respect to food, alludes to the influence which physical actions exercise on the moral and spiritual conditions of man. The use of unlawful and unwholesome food tends to impair our moral and spiritual faculties, while lawful and wholesome food improves our morals and helps the development of our spiritual powers. This subject is also dealt with in 23:52.

As explained under Important Words above, the word مبین gives three different meanings. Thus عدو مبین would mean (1) that Satan is a manifest and open enemy of man; (2) that Satan is not only manifest himself but also makes his connections manifest—leaving a visible trace of wickedness wherever he treads; and (3) that he is always striving to create disunion among the Faithful and to cut asunder all such ties as God has ordered to be made firm. In this connection see also 2:28.

2:269; 24:22.

Important Words:

سوء (evil) is the noun-infinitive from ساء meaning, he or it became bad or evil. ساء الامر فلانا means, the thing was disagreeable to such a one and made him sorrowful. سوء means: (1) evil, bad or wicked; (2) mischief and corruption; (3) anything that makes a person sad and sorrowful (Aqrab & Mufradat).

فحشاء (foul) is derived from فحش i.e. it became excessive or immoderate; or it became manifestly or excessively bad, evil or unseemly. Thus فحشاء means: (1) anything manifestly or excessively bad, evil, etc.; (2) anything forbidden by God; (3) foul talk or saying; and (4) illegal intercourse or fornication (Lane & Aqrab).

Commentary:

This verse speaks of the subtle ways by which Satan misleads man. He first prompts him to do deeds which do not appear to be manifestly wicked and the influence of which is confined to the person of the doer alone. Then, step by step, he makes the deluded person a hardened sinner, causing him to lose all sense of modesty, till finally the man goes so far as to make innovations in religion for which he possesses neither knowledge nor authority. As Satan’s promptings are never based on knowledge, so the natural consequence is that those who follow him begin to attribute to God things without having the least authority for so doing. Their theories are based on ignorance and not on knowledge. In fact, all knowledge is based on close observation, and close observation cannot be had, unless one enjoys nearness of a thing. So it is futile to expect true knowledge of God from those who are away from Him.

See 2:169.

Important Words:

السلم (submission) is derived from سلم meaning, he was or became safe from danger or disease or defect, etc. سالمه means, he made peace with him.

اسلم means, he submitted; he embraced Islam. السلم therefore, means (1) submission; (2) peace; (3) the religion of Islam (Aqrab).

کافة (wholly) is derived from کف. They say کف الاناء meaning, he filled the vessel to the full. کف الشیء means, he collected the thing all in one place. کفه عن الامر فکف means, he turned him away from it and consequently he (the latter) kept back; he prevented or restrained him from the affair, so that, as a result thereof, he (the latter) desisted from it. Thus کف is both transitive and intransitive. کافة is the feminine from کاف and means: (1) all together with none standing aside (Aqrab); (2) wholly or completely, not partially or half-heartedly (Lane); (3) preventing the enemy and turning him back; and (4) restraining oneself, or restraining the people from sin and digression (Mufradat).

Commentary:

Having completed the description of the two classes of men along with their sub-divisions in the previous verses, the Quran now fittingly addresses believers generally and those weak in faith particularly, calling upon them to try to be reckoned among the best and noblest type of men. To attain this end they should do two things, one positive and the other negative: (1) Individually they should come into submission or, in other words, they should enter Islam, wholly. Partial submission and half-hearted obedience will not do; and collectively they should try to offer submission all together, allowing no member to stand aside and remain outside the circle. (2) They should eschew the ways of Satan, who is an open enemy of Islam and is out to cut all holy ties asunder (2:169).

Besides the above two meanings, the clause ادخلوا فی السلم کافة (come into submission wholly) is capable of yet another meaning. As کافة also means, restraining or turning one back, the clause may be translated as, "come into submission wholly, shutting all such doors through which sin may enter". This is indeed a most comprehensive advice and can save many a soul, if people only care to act up to it.

The word خطوات (footsteps) in the clause, follow not the footsteps of Satan, apparently seems to be superfluous, for, "following Satan" seems to give the same meaning as "following in his footsteps", but it is not so really. The word خطوات (footsteps) has been very wisely added to hint that those who follow Satan do so slavishly and blindly. Just as a blind man who cannot see his way, finds it convenient to place his hand on the shoulder of any passer-by and then blindly tread on in his footsteps, so do they.

3:131; 30:40.

Important Words:

ربوا (interest) is derived from ربا. They say رباالمال i.e. the money or property increased and became augmented. ربواmeans, an excess and an addition; an addition over and above the principal sum; interest. The hadith defines ربوا as کل قرض جرمنفعة فھوربا i.e. every loan advanced to draw profit comes under the definition of interest (Saghir).

یتخبطه (has smitten) is derived from خبطه i.e. he struck or beat him violently; he trod him under his feet vehemently. خبط اللیل means, he walked about in the darkness of the night without finding the true way. تخبطه means, he struck or beat him violently. تخبطه الشیطان means, Satan struck him and afflicted him with hurt or injury; Satan prostrated him (Aqrab).

المس (insanity) is derived from مس. They say مسه i.e. he touched it; or he touched it with his hand. من المرض اوالکبر فلانا means, disease or old age touched him, i.e. came on him. مسه الشیطان بنصب وعذاب means, Satan brought pain and trouble on him. المسmeans, any pain or trouble, etc. that comes to a man by coming in contact with someone or something; it also signifies madness or insanity (Aqrab & Lane).

Commentary:

The prohibition against lending money on interest is preceded by a long exhortation to exercise charity. When a person becomes accustomed to spending his wealth in charity and alms, it becomes easier for him to lend money free of interest.

The Quran prohibits all kinds of interest. In modern times, however, business has become so inseparably mixed up with interest that it appears impossible to avoid interest altogether. But if a change of system as well as of surroundings and circumstances were brought about, business without interest would establish itself in the world as was the case in the days when Islam was in ascendancy.

The clause, those who devour interest do not rise except as rises one whom Satan has smitten with insanity, means that just as a madman does not see the consequences of his actions, similarly those who lend money at interest become careless of consequences. They keep in view only their own immediate interests and do not care, and in fact generally become incapable of caring, for the great harm which they do to society and the world at large. Interest also encourages a person or a government to incur debt beyond his or its capacity and in this way also blinds them to consequences. Another way in which interest causes a touch of insanity is to weaken the sense of goodness and beneficence in man by making him over-engrossed in money-making. Interest also leads to war. Money-lenders are always creating circumstances which may cause conflict between one nation and another so that war may break out and the belligerent nations may be compelled to borrow money from them. Interest also helps to prolong war by encouraging belligerent nations to borrow money beyond their capacity. Again, interest helps the accumulation of wealth in a few hands and thereby most injuriously affects the distribution of wealth and the balance of society. Yet another manifestation of madness caused by interest is that those who pay interest have their sense of dignity lowered and they contract the habit of carelessness and hastiness, thus acquiring a resemblance to one stricken by madness. See also 2:280 below.

The words, trade also is like interest, represent the pet argument of the supporters of interest. They say interest is nothing but a form of trade. Just as in trade one invests money with a view to increasing and multiplying it, so does one in lending money at interest. But deeper thinking would reveal that there is a world of difference between the two. While interest is attended by all the evil consequences briefly referred to above, trade is not.

The words, then will that which he received in the past be his, mean that if one accepts guidance from God and desists from charging interest in future, the past will be forgiven him and God will make good the loss he may thus suffer by other means.

It should be remembered that any sum stipulated to be received or given over and above what one advances or receives as a loan is interest, whether the dealing is with an individual or a bank or a society or a post office or any other organisation. Interest is not confined to money. It extends to any commodity which is given as a loan with the condition that it will be returned with an agreed excess.

Finally, it may be noted that in view of the peculiar conditions of the present times, when there is a vicious network of the interest system surrounding us and Islam is in a greatly weakened condition, the Holy Founder of the Ahmadiyya Movement has declared that if a person is forced to accept interest, he may do so and then spend the money thus received on (a) the propagation of Islam, and (b) paying off any interest that he may similarly be forced to pay. He should, however, scrupulously avoid spending such money on himself or his family or using it in any other way (Fatawa & Al-Fadl).

2:265.

43:37, 39.

Important Words:

قرین (companion) is the verbal adjective from قرن. They say قرن شیئا بشییء i.e. he connected, coupled or conjoined a thing with another. قرین means, an associate; a comrade; a companion; also a husband (Lane & Aqrab).

Commentary:

Some people spend their money while they have no faith in God or in the Last Day. They do it to win the applause of men and not the pleasure of God. So, instead of winning reward, they earn God’s displeasure. Sometimes, however, money is spent openly in the cause of God with the object of inducing others to do the same. This display of charity belongs to an altogether different category and is commendable.

Important Words:

الطاغوت (the Evil One). See 2:257.

Commentary:

After stating that the four things mentioned in the previous verse are all رجس (abomination) in one sense or another, the present verse confines itself to two of the four mentioned things—wine and games of hazard—and gives additional reasons against them. These reasons are, as stated in the verse, four in number and rest on political, social, spiritual and socio-religious grounds, this being hinted in the words "enmity and hatred and keeping back from the remembrance of Allah and from Prayer". The interrogation in the clause, But will you keep back?, embodies a strong admonition not to do the thing, the use of the interrogative form being the most effective form of exhortation. See also 2:220.

25:32.

Important Words:

زخرف (gilded). They say زخرف البیت i.e. he adorned, decorated or embellished the house. زخرف الکلام means, he arranged or put into a right state the speech or language; he embellished it with lies, etc. زخرف means, gold; any ornament or decoration or embellishment; also anything adorned, decorated or embellished; anything embellished with false colouring or with lies (Aqrab).

For غرورا (in order to deceive) see 4:121.

Commentary:

The words, men and jinn, which occur in many verses of the Quran do not refer to two different species of God’s creatures, but only to two classes of human beings, i.e. "men" denoting the masses or the common folk, and jinn standing for the big people who often remain aloof from the common people and do not mix with them, practically remaining concealed from public gaze. See also 6:101.

Those of the common people and the big people who lead the opposition to the Prophets of God have been styled Shayatin (evil ones), for an explanation of which see note on 2:15. This word shows that those who lead lives of sin before the advent of a Prophet generally increase in sinfulness as a punishment for their evil deeds, so that when a Prophet makes his appearance, they assume the role of arch-enemies to him and become leaders of opposition. It is a law of God, in both the physical and spiritual worlds, that the powers of man develop in the direction in which they are exercised. So, as such men employ their powers in the wrong way, the result is that at the advent of a Prophet they become still greater sinners and become leaders of men in opposing the truth. Again, in order to augment their mischief, these leaders suggest, as hinted in the words, gilded speech, such arguments to one another as appear to be sound and true but are really false and hollow, and their object in suggesting such things is to deceive the weak-minded.

See 2:209.

Important Words:

فرشا (for slaughter) is derived from فرش. They say فرشه i.e. he spread it or expanded it; or he prostrated it; or he threw it down (for slaughter). فرش means, what is spread on the ground, etc.; a plain tract of land; a depressed tract of land; shrubs or small trees; such animals as are fit for slaughter, or such as are thrown down for slaughter (Lane).

Commentary:

Apart from its primary meaning the verse also hints that the eating of lawful things is a means of ensuring one against the attacks of Satan.

2:37; 20:122.

2:169, 209; 6:143; 12:6; 20:118; 28:16; 35:7; 36:61.

Important Words:

دلھما (caused them to fall into disobedience) is derived from دلی or دلا. They say دلاالدلو i.e. he pulled or drew the bucket (of water) out of the well. دلاحاجته means, he sought or demanded the object of his want. ادلی الدلو means, he let down the bucket into the well to draw out water with it. دلی الشیء means, he let down the thing or he let it fall or he made it hang down. It also means, he brought or drew the thing near to another. دلاه بغرور means, he caused him to fall into disobedience by deceit; or he excited his cupidity with deceit and guile; or he caused him to fall into that which he desired without his knowledge and so exposed him to loss or injury (Lane). The expression, as used in this verse, shows that Satan deceived Adam and drew him and his wife to himself or to the forbidden tree by deceitful talk and thus caused them to fall into disobedience, while they knew not.

ورق (leaves) is both singular and plural and is noun from the verb ورق. They say ورق الشجر i.e. the tree put forth its leaves. اورق الرجل means, the man became rich; his wealth and money increased. ورق, therefore, means, leaves, foliage, parchment; sheet of paper; thin plate of metal; minted silver coins; the prime and freshness of a thing; the young lads of a community; any animal having life (Aqrab, Lane & Lisan).

Commentary:

Every person has certain weaknesses which are hidden even from himself but which become exposed at a time of strain and stress or when he is tempted and tried. For instance, some men are cowardly, but they are not generally conscious of their cowardice. When however, they encounter a danger, and their heart fails them, they realize their weakness. So it was when Adam was tempted and deceived by Satan that he became aware of his natural weaknesses. The Quran does not say that the weaknesses of Adam and his wife became known to other people, but that they became known to themselves.

The word سوأة (treated under 7:21 above) is not used here in the sense of "nakedness" but rather of "objects of shame" or "weakness", because no man’s nakedness is hidden from him. Some of Adam’s weaknesses were indeed hidden from him and he came to realize them when his enemy lured him away from his position of security. Before this he did his work, aided and helped by Divine grace which kept covered his failings and weaknesses; but when he allied himself with the family against which he had been warned, he was exposed and he realized, to his sorrow, how weak he was.

As Satan had succeeded in causing a split in the community and some of the weaker members had gone out of its fold, Adam gathered together the اوراق (leaves) of the garden, i.e. the youth of the community and began to reunite and reorganize his people with their help. It is generally the young men who, being mostly free from bias and regardless of dangers, follow and help the Prophets of God. Speaking of Moses, the Quran says: And none obeyed Moses, save some youths from among his people, because of the fear of Pharaoh and their chiefs (10:84).

It must be noted here that the being whom the Quran has represented as having refused to submit to Adam is called Iblis, while the person who tempted him is called Satan. This distinction is observed not only in the verse under comment, but in all the relevant verses throughout the Quran. This shows that, so far as this narrative is concerned, Satan and Iblis were two different persons. In fact, the word Shaitan (Satan) is applied not only to evil spirits but to certain human beings also who, on account of their evil nature and wicked deeds, become, as it were, fiends incarnate. Just as a man can advance in virtue and piety so as to become like an angel, similarly he may become morally so depraved and degenerate as to be called a devil. Thus the Shaitan, who tempted Adam and caused him to slip, was not an invisible evil spirit but a wicked man of flesh and blood, a devil from among human beings, a manifestation of Satan, and an agent of Iblis. He was a member of the family which Adam had been bidden to avoid. The Holy Prophet tells us that his name was Harith, literally meaning a farmer, (Tirmidhi, ch. on Tafsir) which is further evidence of his being a human being and not an evil spirit. See also 2:15 & 2:37.

Adam’s error lay in taking this man-devil for a well-wisher, although God had warned him against having anything to do with him.

2:169; 18:51; 35:7.

Important Words

رؤیا (dream) is derived from رأی which means, (1) he saw with the eye; (2) he saw mentally; (3) he saw in a dream or vision; (4) he held the opinion; (5) he thought or considered, etc. The Arabs say رأیته رأی العین i.e. I saw him where the eye or sight fell upon him, i.e. I saw him actually with the eye. رؤیا means, a dream or vision seen in sleep. According to most lexicologists رؤیا is synonymous with حلم (hulm) but according to others the former is such as is good and the latter is the contrary (Lane).

Commentary:

Here again the Quran differs from the Bible and again the Quranic version is decidedly more reasonable and correct. According to the Quran, Joseph told his dream to his father first, while according to the Bible he first related it to his brothers (Gen. 37:9). But the Bible itself says that Joseph had seen another dream, even before this dream which the Quran relates and, on listening to this first dream, his brethren had said to him: "Shalt thou indeed reign over us or shalt thou indeed have dominion over us?" And they hated him yet the more for his dreams, and for his words (Gen. 37:5-8). Now, after the rebuke he had received from his brothers on telling them his first dream, it is highly unreasonable and improbable that Joseph should have related his second and similar dream to them before acquainting his father with it. So the Quranic account is clearly nearer truth and reason than the Biblical account.

The Quran represents Jacob, the father of Joseph, as having forbidden him to mention his dream to his brethren. It also gives the reason why he forbade him to do so. The reason was that the dream would excite their envy and they would be tempted to plot against him. That this fear of Jacob was only too well-founded is borne out by the Bible itself, for it says that Joseph’s brethren hated him yet the more for his dreams. This also goes to support the Quranic version.

The verse under comment mentions another important resemblance between Joseph and the Holy Prophet. Just as Jacob, on hearing the dream of Joseph, told him that when his brothers heard of it, they would plot against him and seek to do him harm, similarly, when Waraqah bin Naufal heard of the first revelation from the Holy Prophet, he told him that a time would come when his people would plot against him and turn him out of their town.

Commentary:

As the word رفع (raised) also means, "to present one to a person of high rank" (3:56), the verse is capable of two interpretations: Firstly, that Joseph presented his parents to the King, for in this case العرش (the throne) would signify the King. According to the Bible, Joseph presented his father and some of his brethren to Pharaoh (Gen. 47:2, 7). Secondly, it may mean that Joseph made his parents sit on his own throne, for in ancient times the deputies of kings also used to have their own thrones. Hence it is possible that Joseph made his parents and his brethren sit on his throne with Pharaoh’s permission.

The words خروا له سجدا do not mean that Joseph’s brothers and his parents fell prostrate before him. They only mean that they fell prostrate before God for Joseph i.e. they thanked God for raising Joseph to such an eminent position. Thus, Joseph was the cause and not the object of their prostration. See also 2:35.

The verse also throws some light on the sublime morals of God’s noble Prophets. Joseph’s brothers had left their home in search of food, but he speaks of their coming to him as a special favour of God to himself.

Again, while mentioning God’s favours he refers only to his being taken out of prison and makes no mention of being rescued from the well, lest his brothers might feel ashamed.

The word لطیف (Benignant) when applied to God, means, He Who takes care of His creatures through love or benevolence or Who benefits others with His love and kindness; He Who knows hidden things. See also 6:104.

16:126; 23:97; 41:35.

7:201; 12:101; 41:37.

Commentary:

In v. 16:126 which was actually revealed after the Surah under comment in order of revelation, we have, call unto the way of thy Lord with wisdom and goodly exhortation, and reason with them in a way that is best. The order in which the three precepts to be followed in preaching have been mentioned in these words has been closely observed in the teaching given in the present Surah. This constitutes a strong argument in favour of the contention that the chapters and verses of the Quran have been arranged in an intelligent order and not placed haphazard. Verses 24-40 of the present Surah embody some of the excellent teachings of the Quran and end with the words, this is part of that wisdom which thy Lord has revealed to thee (v. 40). These words correspond to the first injunction contained in 16:126, viz. call unto the way of thy Lord with wisdom. Verses 40-53 begin with the theme "set not up with Allah any other god" and proceed to give teachings concerning the Unity of God. This corresponds to the second precept contained in 16:126 and is expressed by the words "goodly exhortation." A discourse on the Unity of God makes a natural appeal to the sentiments of man. The third principle mentioned in 16:126 was, reason with them in a way that is best. This corresponds to the third injunction, beginning with the verse under comment, viz. say to My servants that they should speak that which is best.

The verse also contains the hint that if Muslims desire to hasten the day of the spiritual resurrection referred to in the previous verse when the whole of Arabia would become Muslim, they should adopt a manner of discourse best calculated to help disbelievers accept Islam.

7:23; 18:51.

Commentary:

الجنة (the garden) does not refer to Heaven or Paradise but only to the garden-like place where Adam was first made to live. The word cannot refer to heaven; first, because it was on the earth that Adam was made to live, as the words: "I am about to place a vicegerent in the earth" (2:31) indicate; and secondly, because heaven is a place from where no one having once entered it can ever be expelled (15:49), whereas Adam was compelled to leave the جنة referred to in this verse. Recent archaeological researches show that the place where Adam was made to dwell was the garden of Eden which lay near Babylon in Iraq, and which was given this name on account of the great fertility of its soil (Enc. Brit. under "Ur"). See also 2:35, 36.

The Bible also lends support to this view. It says: "And the Lord God planted a garden eastward in Eden; and there he put the man whom He had formed" (Gen. 2:8).

The verse means to warn Adam that if he succumbed to the blandishments held out to him by Iblis and accepted his advice, he would become deprived of جنة i.e. the life of bliss, comfort and spiritual contentment which he had formerly enjoyed.

Important Words:

خذولا (one who always deserts) is derived from خذل. They say خذله or خذل عنه i.e. he abstained from, or neglected, aiding or assisting him; and held back from him; he left or forsook him or deserted him. خذول is the intensive form of خاذل and means, a great deserter or one who always deserts his friends (Lane & Mufradat).

2:169; 12:6; 18:51; 20:118.

6:143; 19:45; 24:22.

Commentary:

The words of the verse seem to have been spoken more in sorrow than in anger. They are intended to bring home to sinners and guilty people the sense of their guilt by reminding them that they worked out their ruin with their own hands by deliberately and persistently ignoring and defying God’s warning that they should be on their guard against Satan who was their open enemy (7:23) and who had brought about the expulsion of their forebears from Paradise (7:28).