اَحۡسَنُ

Important Words:

صبغة (religion) is derived from صبغ. They say صبغه i.e. he dyed or coloured it. صبغ یده فی الماء means, he immersed his hand in the water. صبغ یده بالعمل means, he laboured in work and became notable therein. اصطبغ بکذا means, he became dyed or coloured with it. صبغة means, dye or colour; kind or mode of a thing; religion; code of laws; baptism. صبغة الله means, God’s religion; the nature with which God has endowed men (Aqrab). Religion is called صبغة because it covers a man like a dye or colour.

Commentary:

In the verse the word صبغة (religion) is used as an object, the subject of which is understood. According to the rules of Arabic grammar, sometimes when it is intended strongly to induce a person to do a certain thing, the verb is omitted and only the object is mentioned. Therefore words like خذوا (adopt) or اتبعوا (follow) will be taken to be understood before the words صبغة الله and the clause would mean, "adopt or follow the religion which God wishes you to adopt or follow". This indeed is the true baptism which can make one acquire God’s attributes and become His living manifestation. Compare with it the Christian baptism which seeks to procure for a man forgiveness of sins and everlasting life by the mere act of immersing him in water or sprinkling it on him at his christening ceremony.

2:132.

Important Words:

خلیل (special friend) is derived from خل. They say خل الشیء i.e. he bored a hole into the thing. خل فی دعائه means, he was particular in his prayer. خلیل means, a special and particular friend whose love penetrates your inner parts (Aqrab & Lane). See also 2:255.

Commentary:

This verse gives the essence of Islam which signifies submission to the Will of God and the devotion of one’s faculties and powers to His service (see also note on 2:113). Abraham has been held out to the People of the Book who revere him as a patriarch and to the Arabs who were proud of being descended from him, as an example who embodied in his person the essence of Islam by his full submission to the Will of God; and both these people are herein told that it is only the true observance of the teachings of Islam that can make one like Abraham—beloved of God and His special friend.

There is a hadith in which the Holy Prophet is reported to have said: "If I had taken anyone from among men as my خلیل (special friend whose love penetrates one’s heart), I would have certainly taken Abu Bakr as such. But such friendship is permissible with God alone Who is my خلیل" (Bukhari, ch. on Fada’il of the Holy Companions).

Important Words:

حکم (judgement) gives a number of meanings including judgement, rule, jurisdiction, dominion, government, ordinance, decree, law; also predica-ment (Lane). See also 2:130; 3:8; 4:36.

4:11; 17:35.

17:36; 26:182-183; 55:10.

2:287; 7:43.

5:2; 16:92; 17:35.

Commentary:

Next to the injunction to protect the lives of our brethren (see preceding verse) comes the injunction to protect their property. Of those the Quran takes first those who cannot take care of their own property, viz. orphans. The verse says:And approach not the property of the orphan, except in a way which is best. In these words we are bidden to take due care of the property of those whose parents are dead and who are too young to take care of their property. We are to act as trustees for their property and we are strongly forbidden to misappropriate it. The injunction not to "approach" the property, however, does not mean that we should not even make such use of their property as may be to the advantage of the orphans themselves, e.g. investing it in some profitable business which may bring gain to our wards. The Quran allows such profitable investment by saying, except in a way which is best. Again by using the words, till he attains his maturity, the Quran reminds us that we are to be the custodians of the property of orphans not for a month or a year, but until the time when they are old enough to take charge of it and look after their own affairs.

Next to orphans come those of our brethren who, though able to take care of their property, may sometimes become the dupes of others. So the next injunction is of general application and is to the effect: And give full measure and weight with equity. In these words we are bidden not to cheat or defraud others of their property in any way, even if the other party is not intelligent or watchful enough to look after his or her interests.

After the injunctions pertaining to the protecting of property, comes the injunction to guard our tongues. Says the Quran: And when you speak, observe justice even if a relation be concerned. This signifies that when we are called upon to bear witness, we should speak the truth, even if our testimony may prove harmful to one near and dear to us. On the other hand, we should not unjustly harm our relations either. We must be true to them also, for they too are our brethren and come under the general injunction.

After the injunction to guard the tongue comes the injunction to guard the heart. Says the verse, and fulfil the covenant of Allah. Obviously this injunction pertains to the heart, for whereas the previous injunctions pertained to the covenant with men, the present one relates to the covenant with God.

It should also be noted that the injunctions contained in 6:152 pertained to outward evils, hence they were followed by the words, that you may understand, i.e. if you will act upon these injunctions, your power of understanding will be strengthened. But the injunction contained in the latter portion of the present verse pertains to the heart; it has, therefore, been aptly followed by the words, that you may remember.

7:55; 10:4; 25:60.

5:49; 6:166; 67:3.

Commentary:

This verse reminds us how God has created things by a gradual process of evolution to bring man into existence and to make provision for his progress. This gradual process of evolution has culminated in the creation of man. This shows that the real object of the creation of the whole universe was that man should come into being. Man is the real object of the creation of the universe because he has been endowed with an unlimited capacity for spiritual progress. It is, therefore, inconceivable that God, having endowed man with unlimited powers, should have neglected to provide means for his unending spiritual growth and development. For an explanation of the expression ستة ایام (six periods) see 7:55 and 10:4.

As water has been repeatedly described in the Quran as the source of all life (see 21:31; 25:55; 77:21 and 86:7) the words, His Throne rests on water, signify that all the great attributes of God have found their manifestation through "life" (i.e. living creatures) and above all through man, who is the culminating point of all life. The words that follow, viz. that He might prove you to know which of you is best in conduct, also corroborate the above explanation; otherwise, how can the works of man be tested by the resting of the Throne of God on material water? Indeed the passage can bear no other interpretation than this that it is through living creatures that God’s attributes are manifested and that God desires to see who benefits most by His attributes.

The words, His Throne rests on water, may also mean that the attributes of God are dependent for their manifestation on His word, which has been compared at several places in the Quran to water. Water stands, therefore, here for "the Word of God" and the verse means that God has bound up the manifestation of His attributes with His Word, which indeed is the source of all spiritual life. This subject is further explained in 58:22 where it is laid down that God’s Messengers on whom His word descends and their followers who benefit by the Divine Word are granted power and dominion over their enemies.

The verse may also be said to embody what may be called the Islamic theory of evolution. In this case، the word کان(is) will be rendered as "was" (for which see 2:35) and the verse would mean that God placed His Throne on water, viz. on the manifestation of life in this universe, so that the capacities of various animals might be compared and it might eventually become evident which of them deserved to be the aim and end of the whole of creation. In fact, the real and ultimate object of God in creating life was to bring into existence a being who might prove to be the best and highest manifestation of life fit to receive the impress of his Maker. This shows that the creation of man who was to prove the best of all creation, took place in the last cycle of life. Thus, although Islam does not accept the theory of evolution as commonly understood—that man is a development of a lower animal––yet it does teach that the creation of man formed the culminating point in the creation of life which began with the lower form of life and ended with the higher one, finding its consummation in man, and that this system of creation was from the very beginning intended to lead finally to the creation of man.

It is pointed out in the words, You shall surely be raised after death, that this system of creation itself shows that man should have a second life after death, for the creation of such a vast universe in which a being with a volition and independent will should live, makes it clear that the creation of that being is intended to serve a great purpose. But the life of this world is short-lived, a temporary place of tests and trials like the examination hall, over which hangs a veil of mystery and doubts, so much so that even the existence of God is sometimes denied. All this goes to prove beyond reasonable doubt that after this temporary abode of tests and trials man must pass on to his permanent or eternal abode of recompense. Hence (the verse says) how strange it is that, when people are told that creation has passed through a gradual process of development they readily admit it (even atheists accept the evolution theory) but when they are told what is but the natural sequence of this process, viz. that the life of man cannot come to a stop in this world, but must continue into another and higher life after death, they deny it.

41:35.

6:118.

Important Words:

The word حکمة translated as wisdom in the text among other things means, (1) knowledge or science; (2) equity or justice; (3) forbearance or clemency; (4) firmness; (5) any saying or discourse conforming or agreeable to truth and in accordance with the exigencies of the occasion; (6) gift of prophecy; and (7) what prevents or restrains from ignorant behaviour (Aqrab & Lane).

Commentary:

The word may be used in all these senses in the verse under comment. Taking it in the sense of "knowledge" or "science", the verse would mean that Muslims should invite others to Islam by arguments based on knowledge and reason and should not confine themselves merely to making appeals to sentiments and emotions. Using it in the sense of "equity" or "justice", the injunction embodied would be that, when arguing with the followers of other Faiths, Muslim preachers and missionaries should not bring forward such objections against those Faiths as can be advanced against Islam itself for such a course is not only inconsistent with justice, but is also unsound. If حکمة be understood to mean "forbearance" or "clemency", the verse would mean that Muslims should explain the beauties of their religion with patience. Taking the word in the sense of "a saying or discourse conforming or agreeable to the truth, and in accordance with the exigencies of the occasion", the verse would mean, that while inviting other people to Islam Muslims should not say anything which is not true and is not in accordance with facts, for if they resorted to falsehood while preaching truth they would be ruining their own souls in order to save those of others. Moreover, their discourse should be conformable to the exigencies of the occasion and should not wound other people’s susceptibilities. Taking the word in the sense of "gift of prophecy", the verse would mean that Muslims should invite men to Islam by using arguments contained in the Quran and not arguments which are the creation of their own fancy. Lastly, taking the word in the sense of "what restrains from ignorant behaviour" the verse would mean that the talk of Muslims should not be beyond the comprehension of those to whom the appeal is made. They should say things which may help to resolve the doubts of others and not display or demonstrate their own talents and learning.

The words, "goodly exhortation" mean "a discourse which softens the hearts of the hearers and makes a deep impression on them." Thus the Quran exhorts its followers not to content themselves with mere cold and dry reasoning but to reinforce and support philosophical dissertations with an appeal to sentiments. This appeal, however, should be "goodly exhortation" i.e. it should be based on pure truth and there should be no prevarication or tampering with facts.

The words, and argue with them in a way that is best, mean that while arguing we should make the most solid and unassailable argument we possess as the pivot round which all other arguments should revolve and which they should support.

The expression, Thy Lord best knows those who have strayed from...who are rightly-guided, contains a word of encouragement and good cheer for the Muslim evangelist. He is told that if in spite of his best efforts he finds that his preaching has not had the desired effect, he should not get discouraged and think that his preaching was defective, but should continue his noble work without slackening, leaving the result to God, because He alone knows who is deserving and destined to be guided to the right path.

As Islam was to spread abroad and was to be preached to the people who claimed to possess revealed Scriptures, Muslims have been told in this verse that a much more difficult task lay ahead of them. While dealing with idolaters it was easy enough to refute idolatry, but with respect to the "People of the Book" the excellence and superiority of Islamic teachings will have to be proved regarding details and auxiliary matters also. Hence the admonition given above.

4:7, 11; 6:153.

5:2; 16:92.

Commentary:

Besides the every-day incidence of death, sudden and accidental happenings, among which may be included epidemics, murders, etc. leave children orphans. Hence, after having laid down the law about the punishment of murder, which leaves orphans in two families––in the family of the murderer and that of the murdered person—the Quran proceeds to give directions about the rights of orphans. One of the most important of these is with regard to their property.

The present verse clearly lays down that the property of orphans is to be handled in such a way that it may increase and produce the best results for them. In this as in many other respects the teaching of Islam is clearly superior to that of other religions. In no other religious system have such detailed instructions been given to safeguard the property of orphans as are given by Islam. The present verse institutes, as it were, a general Court of Wards, a department designed for the protection of the property of orphaned minors. It is generally considered to be a western institution, but it was conceived and brought into being by Islam no less than 1350 years ago.

The words, until he attains his maturity, signify that the guardianship of orphans’ property is not to be given up before they are physically and mentally mature enough to take proper care of it; nor is it to be retained a minute longer after that.

The word عھد (covenant) also means an obligation and it has been used here in this sense to emphasize the fact that taking proper care of orphans’ property constitutes no favour to them but is a responsibility and a duty to be discharged fully and honestly. Orphans are powerless to call their guardians to account if the latter are found to be guilty of fraudulence with regard to their property. So God has given their charge the status of a divine covenant the breach of which will be severely punished.

This word عھد, however, may possess a wider significance. It may refer to the responsibility that devolves upon a powerful nation which takes under its protection a weaker sister nation. Such a powerful nation is reminded that it can keep under its tutelage the weaker nation only till that time when the latter "comes of age" and is fit to take charge of its affairs. The weaker nation is here likened to an orphan whose period of tutelage is a sacred trust which the stronger nation is directed to discharge honestly "until it attains its maturity." The verse thus possesses an object lesson for the Western Mandatory Powers.

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.

5:49; 6:166; 11:8; 67:3.

Commentary:

The words, We have made all that is on the earth as an ornament for it, point to the great moral lesson that nothing in this world has been created in vain. Of all the innumerable things that God has created there is not one which has not its particular use or is devoid of all good. All of them add to the beauty of human life. Muslims were expected always to keep in view the great truth underlined in these simple words and to devote their time and energy to delving into the great secrets of nature and to exploring the unlimited properties of its elements. But they ignored this supreme lesson while the Christian peoples of the West remembered it well with the result that they became the most advanced and powerful nations in the world.

It is to be regretted, however, that while Western nations greatly benefited by the lesson taught in the words, We have made all that is on the earth as an ornament for it, they neglected the one embodied in the words, that We may try them as to which of them is best in conduct. No doubt they sought after knowledge and made great advances in science. But the object of the advance and expansion of knowledge is that man’s conduct may become pure and human life more peaceful. But these nations, instead of employing their knowledge and resources to the service of man, have ended by making human life miserable and unbelievable. They have failed to set an example of good conduct and have put their scientific researches to evil use and have thereby laid the foundations of injustice, tyranny and corruption in the world. It is probably to this fact that the present verse refers.

6:7; 17:18; 19:99; 21:12; 36:32; 50:37.

Important Words:

رء یاً (outward show) is derived from رأی which means, he saw or he thought. رؤیا means, a sight; a beautiful sight; anything to which people raise their eyes to see. رئیاً means, aspect, look or outward appearance; beautiful aspect or outward appearance or what the eyes see of goodly condition and clean apparel (Lane & Aqrab). For أثاثاً (wealth) see 16:81.

Commentary:

The verse while, on the one hand, shows how proud the western Christian nations are of their material might, pomp and wealth and of the high order of their society, on the other, it leaves no doubt that in spite of all these things they will eventually come to grief. It may be said that the statement made in the verse under comment that there lived in the past more powerful and wealthier peoples than the present Christian nations of the West is contrary to the facts of history. Speaking absolutely it is correct that Western Christian nations of today were never equalled in the past by any nation in material power and wealth but speaking comparatively there certainly have been rulers and nations in the past who were more powerful than these nations, inasmuch as the opponents of the former were much weaker to them in material resources and in numbers than the adversaries of Western Christian nations of today are to them. It is in this sense that some of the nations of antiquity have been described as more powerful than the Western Christian nations of today in the present verse.

Important Words:

For علقة، نطفة and مضغة see 22:6.

Commentary:

نطفة i.e. the impregnated ovum on its arrival in the cavity of the womb chooses by mutual attraction a place for its abode in the inner wall of the womb, and there it becomes attached to it and does not flow out with discharges. After that it makes erosion into this spot, and produces bleeding, thus making its way into the layers of the decidua. Then it becomes increasingly covered up with maternal blood, forming within the ovum a connection with it. At this stage it looks like a mass of congealed blood and therefore the Quran calls it علقة which not only means congealed blood but also signifies an attachment or connection with something else. Thus a brief single word describes this stage of the ovum, i.e. its attractions, connections and the formation of the blood-vessels in it. In the next stage the ovum becomes a blastoderm, which is called مضغة in the Quran. This blastoderm has three layers from which all the organs of the foetus are developed. The Quran then describes the transformation of the layers of the blastoderm by the words, Then We fashioned bones out of this shapeless lump, which means that out of the مضغة (lump) God creates bones. After this God covers the bones with flesh and skin and other organs and then He perfects its creation internally. At this stage the body in the womb develops a soul from within itself. The Quran has described this remarkable change in the words, Then We developed it into another creation. These words show that the soul is not imported into the human body from outside, but grows in the body as it develops in the womb. It is an essence which is distilled from the body in the course of a long process, as beer is distilled from barley. It has at first no separate existence from the body but the processes through which the body passes during its development in the womb distils from the body a delicate essence which is called the soul. As soon as the relationship between the soul and the body becomes completely adjusted, the heart begins to function. The soul then has a distinct existence of its own apart from the body which henceforth serves it as a shell.

As referred to above there exists a remarkable parallelism between the spiritual development of man as described in the first ten verses of the Surah and the physical development of the embryo mentioned in this and the preceding verse.

The initial stage of spiritual advancement of man is described in the words, "who humble themselves in their Prayers" (v. 3 above), i.e. who assume an attitude of humility and submission while offering their prayers and supplications to God. The stage of physical development corresponding to this initial stage of spiritual progress is the stage of نطفة, or the impregnated ovum which is a seed that combines in itself, in a miniature form, all the different faculties, properties, external and internal organs, and all other features that become prominent in the later stages of physical development. The نطفة however, remains much more exposed to danger than the embryo in its later advanced stages. It is only like a seed which has just been cast into the ground and which has as yet formed no connection with its environments. The attraction of the womb has not yet given it a proper place of development. It is therefore liable to flow out and become destroyed in the passages of the organs of generation like a seed that falls on rocky ground.

What is true of نطفة which forms the first stage in the physical development of man is equally true of man in the first stage of his spiritual progress. This first stage is that condition of humility in which the believer prays to God. It is like a mere seed which is cast in the soul of man, and comprises in an undeveloped form all the faculties and features which reveal themselves in a most attractive form in the last stages of his spiritual advancement. But just as the نطفة continues to remain in a precarious state until it forms a connection with the womb, similarly humility in Prayers is exposed to constant risk until man forms some spiritual connection with his Creator. Without this connection humility in Prayers is but a slippery stage where the spiritual wayfarer is at every step liable to fall.

The next stage in the physical development of man is that of نطفة (a clot) when the sperm forms blood connection with the womb. It assumes the form of congealed blood and becomes safe from being destroyed.

Corresponding to this stage of علقة i.e. a clot, which is the second stage in the development of the foetus is that spiritual condition which has been described in the words, who shun all that which is vain. At this second stage the connection which man establishes with God is like the connection which the ovum establishes with the uterus on reaching the second stage. Just as it is not possible completely to get rid of vain desires and useless pursuits until one reaches the second stage of spiritual advancement,––mere humility and lowliness being liable to fail; similarly the ovum may come to nought before it becomes علقة.

But the connection which a person has formed with God in the second stage and which enables him to give up vain things and fruitless pursuits is at best a temporary and weak one, for his mind is not yet completely free from the love of material comforts and desires of the flesh. This stage is thus compared to which is still tainted with the impurity of blood.

The third stage in the physical development of man is described in the words, Then We fashioned the clot into a lump of flesh. At this stage the physical frame of man is very much freed from the taint of impurity and becomes purer and firmer in substance. Similarly, in the third stage of his spiritual advancement which is referred to in the words, And who are active in paying the Zakah, a true believer not only shuns vain things but in order to cleanse himself of the impurity of miserliness, spends a part of his property in the way of God. The stage of physical development that corresponds to this spiritual stage has been called مضغة (blastoderm) in the Quran.

The مضغة stage, like its corresponding spiritual stage is superior to the earlier two stages of نطفة and علقة because it is more advanced and is more strongly attached to the uterus and is marked by greater density and solidity. The third spiritual stage described in v. 5 is marked by three characteristics which correspond to the three characteristics of the مضغة stage. At this stage, a believer voluntarily spends a portion of his property in the way of God and gives to others what he has earned with the sweat of his brow and thus spiritually he is more advanced than one who merely keeps aloof from fruitless pursuits. Moreover, his connection with God becomes more firm inasmuch as it involves a greater sacrifice to part with his hard earned money than merely to abandon vain things. Lastly, a greater sacrifice is followed by greater firmness and solidity in faith.

The words, then We fashioned bones out of this shapeless lump, refer to the fourth stage of embryonic development. At this stage there is greater solidity in the bones than in the مضغة which is like a lump of flesh. The bones also become firmer and stronger. This fourth stage of physical growth of man corresponds to the fourth stage of spiritual advancement referred to in v.6 above. Just as the bone is the hardest and most lasting part of the body, similarly the faith which gives a believer the power to hold his own against the violent storm of carnal passions must be exceptionally strong and enduring.

The words, Then We clothed the bones with flesh, refer to the fifth stage in the embryonic development which corresponds to the fifth stage of spiritual advancement referred to in v. 9. Just as righteousness adds to the spiritual beauty of a person, similarly the covering of the bones with flesh makes the skeleton of bones look beautiful. There is a peculiar resemblance between these two stages. God speaks of righteousness as لباس (garment). Similarly the expression used in describing the corresponding stage of embryonic development is کسونا (We clothed). Thus the flesh which covers the bones is described as and serves the purpose of, a garment just as righteousness or piety is like a garment adding to the spiritual beauty of a person. But even this fifth stage of physical development is far from perfect because the body has not yet been endowed with the soul and a soulless or lifeless body is but a useless thing. Similarly, in the fifth stage of spiritual advancement, though the spiritual wayfarer has traversed a long distance towards his celestial goal he is yet far away from it. He tries faithfully to discharge his duties and obligations to God, yet he lacks something without which his spiritual development remains incomplete.

The sixth and last stage in the physical development of man in the womb is described in the words, then We developed it into another creation. At this stage the body is endowed with the soul. The words, "another creation" imply that this new creation is beyond human comprehension. Man has so far been quite at a loss to understand what soul is. According to the Quran the body itself is the mother of the soul. As mentioned above the soul does not come from anywhere outside the body but is a light that lies hidden in the seed itself and grows with the growth of the body. This last stage of embryonic development corresponds to the sixth and highest stage of spiritual development referred to in v.10 above. At this stage a heavenly light descends upon the heart of a believer and Divine love consumes his whole being, illuminating and animating it. At this stage prayer and remembrance of God becomes, as it were, part and parcel of his being without which he cannot live. He receives a new spiritual life and becomes wholly lost in God.

Such is the beautiful parallelism described by the Quran which exists between the physical and spiritual development of man. When one comes to have a complete comprehension and realization of it he spontaneously exclaims, "Blessed be Allah, the Best of creators." Thus God created man and perfected him in six stages and six stages also has He ordained for his spiritual development. For a fuller and more exhaustive treatment of this subject see Barahin-e-Ahmadiyyah vol. 5, by Ahmad, the Promised Messiah, Holy Founder of the Ahmadiyya Movement.

13:23; 16:126; 41:35.

Commentary:

In the preceding two verses we were told that punishment was about to overtake disbelievers and that at the time of that punishment the Holy Prophet would be far away from the scene of punishment. In the present verse, however, the Prophet is enjoined that as long as he is with disbelievers he should patiently bear up with all the abuse and persecution to which he is subjected and should return good for evil.

Incidentally, the verse points to a very noble principle inculcated by Islam for the moral progress of a Muslim and also for the establishment and preservation of peace and harmony among individuals and nations. The subject has been dealt with at some length in 16:91 and 42:41 where light is shed on all the different stages of the moral development of man. Briefly, there are three stages of man’s moral development, viz. of عدلi.e. doing good to others to the extent or measure of the good received from them; of إحسان which means the doing of more good than the good received or doing good without receiving any good; and of إیتاء ذی القربی which consists in doing good not in return of any good received, but as prompted by natural impulse. This is one aspect of moral development of man which the Quran has dealt with in 16:91. But there is another equally important aspect and the Quran has not omitted to deal with it also. Compared to the above-mentioned three different ways in which a Muslim is enjoined to conduct himself when he does good to other people, the Quran enjoins upon him a parallel conduct when he receives an injury. He may return evil to the extent and measure of the injury he has received or he may punish the evil-doer if he is in a position to do so but the punishment should, under no circumstances, exceed legitimate bounds. Moreover, the punishment is to be resorted to only if this course is calculated to produce wholesome effect upon the aggressor party. This is the significance of the words, the recompense of evil is evil like it (42:41). The Quran, however, prefers and recommends that forgiveness should be shown to the evil-doer. This is the meaning of the words, but whoever forgives and amends, his reward is with Allah (42:41). But a Muslim who has attained to a very high moral standard is enjoined not only to forgive the person who has done him some wrong but also to do him a good turn in addition. This is the significance of the verse under comment and this is the high moral standard of conduct expected of a Muslim by Islam. Islam enjoins the repelling of evil with evil or with forgiveness or with a kind return, which of the three courses is calculated to conduce to the moral good of the wrong-doer, or the good of the injured person or to the good of human society at large.

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

Commentary:

The verse lays down a very sound principle to guide us in religious controversy and when preaching our Faith to others. We should begin our preaching by laying stress on those beliefs and religious principles which are common between us and our adversary. As an instance we are told that while talking to the "People of the Book" we should start with the two basic religious principles of the Unity of God and Divine revelation. In the form in which Islam has presented these two principles, it stands unique among all religions. Whereas according to Islam God revealed Himself to man in every age, the followers of other religions claim to have the exclusive privilege of being "God’s sons and His loved ones" (5:19). Islam also teaches that Prophets have been raised among all peoples (35:25), a principle which in its catholicity and broadmindedness finds no parallel in the teaching of any other religion.

Commentary:

There could be no better avocation for a person than to call men to God and to conform his own conduct to the teachings he preaches to others and to submit entirely to God’s will. This is the quintessence of the teaching of Islam.

13:23; 16:126; 17:54; 28:55; 29:47.

Commentary:

As the preaching of truth inevitably brings in its wake hardships for the preacher, the verse enjoins upon him to bear them patiently and with fortitude, and even to return good for the evil he receives at the hands of his persecutors.

5:49; 6:166; 11:8; 18:8.

Commentary:

The law of life and death works in all nature. Every living creature is subject to decay and death. Nations, like individuals, are subject to this inexorable law. The implication of the verse seems to be that with the advent of Islam God’s decree has come into operation, that is to say that some nations will receive new life and others will decay and fall. This will show that God is Mighty. The linking together of the attribute "Most Forgiving" with the attribute "Mighty" may imply that when Islam will triumph the enemies of the new Faith will be at the mercy of the Holy Prophet who will forgive them. The prophecy was fulfilled in the Fall of Mecca.

"Death", as in vv. 2:29 and 53:45, has been mentioned in this verse before "life." The reason seems to be that death or non-existence, is the state before life, or perhaps because "death" is more important and is of greater significance than "life," because, it opens to man the portals of everlasting life and unending spiritual progress, while his life on earth is only a temporary sojourn and a preparation for a permanent and everlasting life beyond the grave.