الٓر

10:2; 11:2; 13:2; 14:2; 15:2.

15:2; 26:3; 27:2; 28:3.

Commentary:

In the words Alif Lam Ra i.e. I am Allah, the All-Seeing, the disbelievers have been called upon to make use of their power of observation, hence the reference to the Divine attribute of "Seeing." The Surah tells disbelievers that the Holy Prophet bears a close resemblance to Joseph, and that it is not right for them to call him an impostor before seeing his end.

The word مبین (i.e. clear, for the full meaning of which see 2:169) signifies that the Quran not only states facts and makes predictions and lays down laws and ordinances but also supports and substantiates what it says by solid arguments and sound reasons. The word also means that the Quran is not only clear in itself but also lifts the veil of obscurity from some previous Scriptures. It also implies an answer to the objection that Quranic accounts differ from those of previous Scriptures. Being مبین which means not only "clear" but also "that which makes clear or manifest," it is one of the functions of the Quran to point out errors that have found their way into former Scriptures. It is, therefore, inevitable that it should differ from them.

The word مبین also points to the Quran being complete in itself. It needs no external evidence to demonstrate the truth of its claims but contains adequate internal proofs to substantiate them. It not only puts forth claims but also supplies proofs and arguments in support of them.

The word مبین also contains a beautiful hint that all that is essential for the attainment of nearness to God and all that relates to the laws of Shari‘ah, to ethics, and to matters of belief has been made clear and manifest in the Quran.

11:2; 12:2; 13:2; 14:2; 15:2.

26:2; 27:2; 31:3.

Important Words:

The abbreviated letters الر (Alif Lam Ra) stand for the words انا الله اری i.e. I am Allah Who is All-Seeing. For a detailed discussion of the مقطعات (abbreviations) see 2:2.

تلك (these) is a demonstrative pronoun used to indicate something distant. See also 2:3.

Commentary:

The placing of the particle تلك (these), which relates to something remote and distant, before the words verses of the Book which evidently are not remote, is not without reason. Various explanations have been given for this: Firstly, it has been said that the revelation of the Quran had been promised in previous Scriptures and the word تلك (these) has been used in reference to those verses of previous Scriptures which contained prophecies about the Quran and which have seen their fulfilment in the Quranic verses. Secondly, according to some commentators, God had with Him the complete Book written beforehand and it was out of that Heavenly Book that He revealed verses from time to time. The reference in the pronoun تلك is thus to the original Book with God. Thirdly, other commentators say that this particle has been used to denote the remoteness of the Quran in respect of its high rank. The use of the particle تلك is thus meant to express the great eminence of the verses of the Quran.

Besides the above explanations, there is yet another one, more obvious and better. In the verse that follows, the words, Is it a matter of wonder for men that We have inspired a man from among them, have been used to represent disbelievers as thinking that it was impossible that God should have chosen from among them a man to whom He should have sent His revelation. The pronoun تلك is meant to remove this misgiving of disbelievers, who are told that the thing which they consider to be so remote and impossible has actually come to pass. This meaning is supported by another verse of the Quran which says, They think it to be far off, but We know it to be nigh (70:7, 8.). The expression, full of wisdom, further points out that, not only is there no improbability or strangeness in God’s revelation being sent to man, but also the seemingly improbable prophecies made in the Quran will certainly be fulfilled in the near future.

The word الحکیم (full of wisdom), for which see 2:130, also points to three distinct qualities of the Quran: (a) that it is full of wisdom, comprising the basis of all spiritual knowledge and inculcating all truths; (b) that it embodies teachings suited to all occasions and all circumstances; and (c) that it gives true judgement in all religious differences.

10:2; 12:2; 13:2; 14:2; 15:2.

3:8; 10:2.

Important Words:

الر (Alif Lam Ra). For these abbreviated letters see 2:2 and 10:2. احکمت (made unchangeable) is formed from احکمwhich is derived from حکم. They say حکمه i.e. he prevented or restrained him from acting in an evil manner; or he turned him from wrongdoing. احکمه means, he made it firm, stable, strong or sound; he put it into a firm, stable, strong, sound or good state; it made him characterized by wisdom. احکمته التجارب means, trials have rendered him firm or sound or wise in judgement (Lane). The expression احکمت ایاته would thus mean: the verses of this Book are rendered sound and firm by arguments and proofs; or they are prevented from being corrupted; or the verses of this Book are characterized by wisdom; or the teachings of this Book withhold people from evil. See also 3:8.

فصلت (expounded in detail) is derived from فصل (fasala) which means, he separated or divided a thing from another thing; he decided a dispute, etc. فصل الکلام (fassala) means, he explained; or he made the speech distinct, clear or perspicuous. فصل الشیء means, he made the thing to consist of (or he divided the thing into) distinct portions or sections. تفصیل means, explaining distinctly or in detail.

خبیر (All-Aware) is derived from خبر (khabura) or خبر (khabara) which means, he knew or had knowledge of a thing with respect to its real state. خبرہ (khabarahu) also means, he tried or tested or made experiment of it.

خبیر means, knowing; possessing knowledge or information or possessing much knowledge with respect to internal qualities of things; informed. It is one of the attributive names of God meaning, He Who knows what has been and what is and what will be; or He Who well knows the internal qualities of things (Lane).

Commentary:

A comparison of this verse with 3:8 shows that the verses of the Quran which have been spoken of as متشابھات (susceptible of different interpretations) in the latter verse are here described by the word فصلت (have been expounded in detail). Thus the present verse helps to make clear that the term متشابھات in 3:8 represents the details of the Quranic teachings, and it is these detailed teachings which the opponents of Islam seek to criticize. The fundamental teachings of Islam are so unassailable that even its most inveterate enemy finds it difficult to take exception to them. But, in order to know the whole truth about Islam, a study of both its fundamental teachings and their details is necessary, and when the details are subordinated to the fundamentals, no ground is left for doubt or misgiving. For instance, the Quranic teaching about the punishment of various offences is sometimes criticized; but, when this question is considered in the light of its fundamental teachings, one is constrained to admit its absolute superiority. The fundamental teaching of Islam on this point is that the offender should be punished when punishment is calculated to produce good results, but that he may be pardoned and mercy shown to him when mercy is likely to lead to the desired results (42:41). This is the basic teaching of Islam about punishment, which may be inflicted or withheld as occasion demands. Similarly, Islam permits resort to arms in certain cases, which to some appears to be objectionable, but we cannot shut our eyes to the hard fact that sometimes war becomes unavoidable for the establishment and maintenance of justice and equity. The permission, on certain occasions, to have recourse to arms is thus like the surgeon’s operation which may superficially appear to be cruel but is in reality an act of mercy.

The expression, It is from One Wise and All-Aware, means that these teachings proceed from One Who is both Wise and Knowing and therefore they can be relied upon as really useful and beneficial. As this chapter contains repeated references to Divine punishments, therefore, in order to forewarn the reader that these punishments were meted out to offenders under the Divine attribute of "Wisdom" and were not inflicted unjustly, it opens with the Divine attribute of حکیم (Wise). Similarly, by mentioning the Divine attribute of خبیر (All-Aware), the Quran reminds the reader that the Divine Possessor of this attribute, being fully aware of the true reality of things, cannot forego the punishment which the wickedness of evildoers rightly demands.

10:2; 11:2; 12:2; 13:2; 15:2.

2:258; 5:17; 14:6; 65:12.

Commentary:

For an explanation of the abbreviated letters Alif Lam Ra, see 2:2. & 10:2.

This verse represents the Quran as a "torch" by means of which the Holy Prophet led men from darkness into "light," which is "the path of the Mighty, the Praiseworthy."

Commentators differ as to what is meant by "light." In popular parlance, students of modern philosophy or sciences or those who follow no revealed Law or, for that matter, know no religion, are spoken of by some as "men of light." Christians look upon their own religion as the source of all light, while according to Hindus their religion alone is light and all else is darkness. For the followers of Islam it is their faith which, of all religious systems, deserves to be called by this name. The verse under comment lays down a sure criterion by which true "light" may be judged and tested. According to it "light" means "coming out of darkness and attaining nearness to God," so only those who, betake themselves to Him may be said to have received the "light."

The verse mentions two attributes of God, "the Mighty" and "the Praiseworthy." The attribute, "the Mighty," pertains to outward light, while "the Praiseworthy" refers to inward light. He who develops in himself the first attribute is enabled to overcome his external enemies and become safe from physical afflictions, privations and hardships, while he who develops the second attribute overpowers his inward enemy, Satan, and gets rid of the darkness of doubts, misgivings, evil suggestions and ignorance. The Arabs were delivered from both these kinds of darkness through the Holy Prophet. They were not only revived into a new life but superstition, ignorance, idolatry and moral depravity also took leave of them. Through the Holy Prophet they became not only the temporal rulers, but also the moral and spiritual teachers of the world.

10:2; 11:2; 12:2; 13:2; 14:2.

27:2; 31:3.

Commentary:

For the abbreviated letters see 2:2.

The word مبین (illuminating), meaning (1) to make plain and (2) to be plain, signifies both that which makes other things plain and that which is plain itself. In 12:2, the word has been used in the first-mentioned sense, while in the verse under comment it has been used in the latter sense, which signifies that the Quran itself bears testimony to its truth.

It is worthy of note that the Word of God sent to the Holy Prophet is spoken of here both as کتاب (that which is written) and قرآن (that which is read), to indicate that it will be preserved both, through writing and reading. And this has in fact been so. For, of all revealed Scriptures, the Quran alone has been preserved by its verses having been committed to writing as soon as they were revealed and also by its having been committed to memory by hundreds of thousands of Muslims during the past fourteen centuries. The practice of committing the Quran to memory has continued among Muslims since the time of the Holy Prophet, and in every age there have been thousands of Muslims who could recite from memory the whole of it—a distinction shared by no other revealed Book. Even if all copies of the Quran were lost, it would not disappear from the face of the earth, for it is indelibly inscribed on the memories of hundreds of thousands of Muslims from one end of the earth to the other. Thus has the Divine promise made in v. 10 below met with wonderful fulfilment.

One more point is worthy of special note here. Only at two places in the Quran do the words کتاب (Book) and قرآن(Quran) occur together viz. in 27:2 and in the verse under comment. In the present verse the word کتاب (Book) precedes the word قرآن (Quran), while in 27:2 the order has been reversed. As stated above the word کتاب (Book), implies a prophecy that the Holy Book of Islam will continue to be written, and the word قرآن (Quran), points to the prophecy that it will continue to be increasingly read and recited. Now whereas in the present verse the word مبین (illuminating) qualifies the word قرآن (Quran), in 27:2 it qualifies the word کتاب. This shows that the subject matter of the present Surah deals more with the attribute implied in the word قرآن (Quran) than with the attribute implied in the word کتاب (Book). But in 27:2 the order has been reversed, because in that Surah greater emphasis is laid on the changes which are to be brought about by the Quran as a کتاب (A written Book).

In the present Surah, accounts of the lives of those Prophets (e.g. Adam, Abraham, Lot, Salih) have been given in whose time the art of writing either had not been invented or was not common, and knowledge was acquired and preserved mostly by oral recitation and verbal transmission; while in the 27th Surah have been given accounts of the lives of those Prophets (e.g. Moses and David) in whose time writing had come into vogue and learning, instead of being acquired by heart, was acquired by means of the written word.

It is also worthy of note that whereas the words قرآن مبین (Illuminating Quran) have been used in the Quran only twice, the words کتاب مبین(Illuminating Book) have been used no less than twelve times. This is to hint that a record in writing is much more useful than mere oral transmission. Muslims should there-fore pay more attention to education and to the study of written knowledge.