Search Results for "دُعُوا۟"

10:39; 11:14; 17:89; 52:35.

Important Words:

عبد (servant). For the root meaning of the word see note under 1:5. As explained there, the verb عبد means, he showed complete submissiveness and humility; or he received the imprint of a thing. So عبد would mean a person who, through complete submission and humility to God, has become, as it were, an image of God. The word has been used here about the Holy Prophet by way of endearment and is expressive of the exalted position he holds in the sight of God.

شھداء (helpers) is the plural of شھید which is derived from شھد i.e. he was present; or he gave witness, etc. Thus شھیدmeans, one who is present; one who sees or witnesses; one who gives testimony or evidence; one who possesses much knowledge; one from whose knowledge nothing is hidden (Aqrab & Lane); also a helper (Mufradat). Following the last mentioned signification the word may also refer here to the Jews who were friends of the disbelievers (5:81) and spoke of the idolaters as being better guided in religion than those who believe (4:52).

Commentary:

In the preceding two verses the Quran gave its first commandment to the people. Having been thus directly addressed by God, the polytheistic disbelievers felt a natural reaction to repudiate the monotheistic teaching of the Quran, because they felt that its acceptance meant that they should give up their long cherished beliefs.

In the present verse God says that if the Quran created doubts and disquietude in their minds and is not worthy of acceptance, the disbelievers should produce one like it. If they cannot, then this very fact would prove them to be wrong.

The subject of the incomparable excellence of the Quran, has been dealt with at five different places in the Quran, i.e. in 2:24; 10:39; 11:14; 17:89; & 52:34, 35, and disbelievers have been challenged, to produce its equal.

In two of these five verses (2:24 & 10:39) the challenge is identical, while in the remaining three verses three separate and different demands have been made from disbelievers. Thus, to begin with the largest demand in 17:89, disbelievers are challenged to produce the like of the whole Quran, and they have been told that even if all jinn and men should join together, they would not be able to produce it. In 11:14 the challenge is limited to the production of ten chapters. In 2:24 and 10:39, however, it has been confined to one Surah only; while in 52:34-35, the condition of even one Surahhas been omitted and disbelievers have been given the option of producing even a single narration similar to any one narration (i.e. announcement) of the Quran. On the face of it, this difference in the form of the challenge at different places seems to be incongruent and to spring from a lack of harmony in the Quran. Some commentators have endeavoured to explain away this seeming incongruity by saying that it was due to the challenge having been made at different times. At first disbelievers were called upon to produce the like of the whole Quran. When they failed to do so, the challenge was whittled down to the production of the like of any ten chapters. When, however, they were unable to produce even ten chapters, the challenge was further reduced to the production of a single chapter; and, lastly, disbelievers were asked to produce even a single narration like any narration of the Quran. This explanation, however, does not seem to be satisfactory. The different Surahs containing these different challenges were revealed, in the following order: (1) 52:34, 35; (2) 17:89; (3) 11:14; (4) 10:39; (5) 2:24 (Rodwell). Now in Surah 52, the first to be revealed, the challenge is not qualified by any condition as regards size, disbelievers having been given the choice of producing even one single narration similar to any narration of the Quran. It is very strange that, whereas at first the challenge was unqualified and disbelievers were called upon to produce something comparable to any narration of the Quran, later it began to be hedged round by conditions and stipulations, first requiring disbelievers to produce the like of the whole book, then reducing the challenge to ten Surahs, and last of all reducing it to a single chapter. The order is most unnatural.

Moreover, some of the Surahs which contain this challenge were revealed on occasions so close to one another that some commentators have found it difficult to fix their order of priority with certainty. Hence it is unwise to settle this question on the basis of the chronological order of the Surahs containing this challenge.

Another point worth considering in this connection is that the verses in question do not mention any historical event but contain only a general challenge which stands for all time. Now the question is, in what form should the challenge be delivered to the world? Should disbelievers be called upon to produce the like of the whole Quran, or to produce ten Surahs like any ten Surahs of the Quran, or should they be called upon to bring forward the like of one Surah only or the like of any single piece of the Quran? If it is enough to make a demand for the like of a single piece of the Quran, why should a demand for the like of a Surah be made, and if it is enough to make a demand for the like of one Surah, the demand for the production of ten Surahs or, for that matter, for the whole of the Quran seems extravagant.

The fact is that these verses contain certain demands which stand for all time, and there is no need to enter into the question of their chronological order. The challenge can be made even today in all the different forms mentioned in the Quran as it was made at the time of the Holy Prophet.

Before explaining the various forms of these challenges it is worth noting that mention of them in the Quran is invariably accompanied by a reference to wealth and power, except in 2:24, which, as already stated, does not contain a new challenge but only repeats the challenge made in 10:39. From this it may be concluded that there exists a close connection between the question of wealth and power and the challenge for the production of the like of the Quran or a part thereof. This connection lies in the fact that the Quran has been held out to disbelievers as a priceless treasure. When disbelievers demanded material treasures from the Holy Prophet and asked, Wherefore has not a treasure been sent down to him (11:13), they were told in reply that he possessed a matchless treasure in the Quran. The same reply was repeated when disbelievers asked, Wherefore has not an angel come with him? (11:13). They were told in reply that angels did descend upon him; for their function was to bring the word of God, and the Divine Word had already been vouchsafed to him. Thus both the demand for a treasure and the demand for the descent of angels have been jointly met by offering the Quran as a matchless treasure brought down by angels, and the challenge to produce the like of the Quran has been put forward as a proof of its peerless quality.

Let us now take the different verses containing this challenge separately. The greatest demand is that made in 17:89, where disbelievers are required to bring a book like the whole of the Quran in all its manifold qualities. In this verse disbelievers are not required to represent their composition as the word of God. They may bring it forward as their own composition and declare it to be the equal of or, for that matter, better than the Quran. As, however, it was necessary to define in what respect the work to be produced was to resemble the Quran, the Quran says in the next verse, And of a truth We have (herein) set forth for mankind in various ways, all kinds of similitudes, but most of men would reject everything but disbelief (17:90), hinting thereby that if disbelievers reject the Divine origin of the Quran and believe it to be the work of the Prophet himself, then let them produce a book which, like the Quran, should possess the following excellences: (a) it should throw light on every essential subject pertaining to religion; (b) its discussion of these subjects should be exhaustive, offering detailed guidance on every question; (c) it should be free from all harm and contain nothing but good; and (d) it should aim not at the good of any particular people or community but at the well-being of all mankind, containing guidance for all temperaments and dispositions as well as for all circumstances and conditions. But as at the time when this challenge was made the whole of the Quran had not yet been revealed, disbelievers were not required to produce the like of the Quran there and then; and the challenge thus implied a prophecy that they would not be able to produce the like of it, neither in the form in which it then was nor when it became complete. Again, the challenge was not confined to the disbelievers of the Prophet’s time alone, but extended to doubters and critics of all times.

The second verse which contains a challenge is 11:14. In this verse the disbelievers’ objection that the Prophet had not come with a treasure, nor had an angel come to him, has been met by calling upon them to bring similar Surahswhich they should represent as the word of God. The latter demand, i.e. that pertaining to the representation of the required production as the word of God, has a reference to the objection of the disbelievers that no angel has come down to the Prophet. They are told that if no angel has really come to him and his claim to receive divine revelation through the medium of angels is false, then let them also produce ten Surahs, claiming, like him, that they have been brought down to them by angels, and then see what their end would be. If they had not the courage to forge a lie against God, how could they think that the Prophet could be guilty of such fabrication or, if he had dared to commit this forgery, why had he remained secure from God’s punishment?

The reason why the disbelievers in this verse have been called upon to produce ten Surahs and not the whole Quran is that the question here did not relate to the perfection of the Quran in all respects, but to that of only a portion of it. The disbelievers had objected to some parts of it being defective, as is evident from the words: They imagine that thou art now perhaps going to abandon part of that which has been revealed to thee (11:13). Hence, they have not been required here to bring a complete book like the whole Quran, but only ten Surahs in place of those parts of the Quran which they deem to be defective, in order that the truth of their assertion may be tested.

As for the selection of the specific number 10 for this purpose, it should be noted that in Arabic 10 represents a complete number. As the object was to refute the assertion of the disbelievers that certain portions of the Quran were defective, therefore the disbelievers were given the option of making as many as ten efforts to substantiate their claim. They were thus asked to produce ten Surahs not because they could produce less than that number but because the best way to refute their objection was to afford them several opportunities to substantiate the truth of their assertion. In short, since in 17:89 the whole Quran was claimed to be a perfect Book, its opponents were called upon to produce the like of the whole Quran; but since in 11:14 the point was that certain portions of it were objected to, so they were asked to choose ten such portions as appeared to them to be most defective and then, produce a composition even like those portions.

The third verse where the Quran has been declared to be matchless is 10:39. Here disbelievers have been called upon to produce the like of only one Surah of the Quran. This is so because, unlike the above-mentioned two verses, the challenge made in this verse is in support of a claim made by the Quran itself and not in refutation of any objection on the part of disbelievers. In the verses preceding 10:39, it was claimed that God possessed full authority over all things (see 10:32-36), and as a proof of this, in 10:38 the Quran was put forward as possessing the following excellences: (a) it contains teachings which could not be devised by man; (b) it has come in fulfilment of the prophecies contained in the previous Scriptures; (c) in it the imperfect teachings of the previous Scriptures have been perfected; (d) the word of God embodied in it has been made secure from being interpolated or tampered with by man; and (e) its teachings are meant for all men and all time. In support of this claim, verse 10:39 throws out a challenge to those who deny or doubt it to produce a single chapter containing these excellences in the same perfect form in which they are contained in this chapter, i.e. ch.10.

The verses 52:34, 35 contain the smallest of all demands. In these verses disbelievers are challenged to produce a single piece or a single announcement like any piece or announcement of the Quran. This demand also has been made in support of a claim made by the Quran itself and not in refutation of any objection on the part of disbelievers. Hence the smallness of the demand. The claim in question is made in the opening verses of chapter 52, i.e. Surah At-Tur, to the effect that the Quranic revelation which was promised to mankind through Moses on Mount Sinai, will continue to be written, read and published throughout the world and that its followers will continue to multiply and will comprise not only common men but persons of great spiritual and temporal eminence, and that the fountain of the new faith will continue to provide the water of eternal life to all the countries of the world so that the fulfilment of these prophecies will constitute a proof of the fact that there is a Day of Judgement. Thereafter the Quran proceeds in 52:34, 35 to challenge disbelievers that, if they look upon the revelation of the Quran to be a fabrication, then they should come forward and make a prophecy like the one made above. This challenge is unconditional and without qualification. Disbelievers are not required to represent what they produce as the word of God, nor is it laid down as a condition that their prophecy should be of their own devising. They may as they like either make a prophecy of their own devising or borrow it from any other Scripture. Again, disbelievers are not asked to bring forward as many prophecies as there are in the Quran—and these are legion—but to bring forward only one single prophecy similar to any one of the prophecies made in the beginning of the Surah. They are told that they will not be able to fulfil this demand, for such a prophecy could be made only by the Being Who is the Creator and Owner of the heavens and the earth, along with their treasures, and Who not only knows, but possesses mastery of, the unseen. This challenge also stands for all time.

The fifth challenge to produce a like of the Quran is contained in the verse under comment (2:24) and here also, as in 10:39, disbelievers have been called upon to bring a Surah like that of the Quran, not in refutation of any of their objections, but in support of a claim made by the Quran itself. In the case of the verse under comment this claim is stated in the beginning of the Surah in 2:3 which says: This is a perfect Book; there is no doubt in it; it is a guidance for the righteous. Similarly, 10:39 is also preceded with the words: there is no doubt about it (10:38). This shows that the challenge to produce a chapter like one of the Quran has special reference to the peculiarity which is described by the words, there is no doubt about it. The challenge given in the present Surah is preceded by the claim that the Quran is a guidance for those who fear God (2:3), which means that it guides the righteous to the highest stages of spiritual progress. Hence in the above challenge it has been declared that if disbelievers are in doubt as to the Divine origin of the Quran, then they should bring forward a Surah that may be com­parable to the Quran in the spiritual influence it exercises over its followers.

One of the characteristics of the Quran is that, whatever chapter of it we may read, it casts a subtle and sublime spiritual influence over our minds. Thus, instead of creating doubts it dispels them and takes men to a stage where no doubt can possibly survive, which is the stage of communion with God. This stage can be attained only by the study of the Quran; no other Book can compare with it in this respect.

The above explanation will show that all these challenges calling upon disbelievers to produce the like of the Quran are quite distinct and separate one from another, and all of them stand for all time, none of them superseding or cancelling any other. The misconception that these challenges are one and the same seems to have arisen from the wrong notion that in all of them it is the elegance of the Quranic style and diction that has been held out as unique and incomparable and that it is such elegance of Arabic diction that disbelievers have been called upon to produce. But this is not the case. The challenges made in the five Surahs referred to above are not one or identical nor do they make the same demand; each has a distinct and separate demand of its own and it is in keeping with the nature of these demands that disbelievers have been called upon to produce the like of the whole Quran or a part of it.

The question now remains whether these demands also include a challenge to produce a work comparable to the Quran in elegance of style and diction. The answer is that they certainly do so, but only in an indirect way and not as a direct and fundamental demand, for sublime ideas can only be expressed in sublime language. As the Quran comprises sublime and lofty ideas, it was inevitable that the most beautiful diction and the most chaste style should have been employed as the vehicle for the expression of those ideas; otherwise, the subject matter was liable to remain obscure and doubtful and the perfect beauty of the Quran would have become marred. Thus, in whatever form and in whatever respect disbelievers have been challenged to produce a composition like the Quran, the demand for beauty of style and elegance of diction comparable to those of the Quran also forms a part of the challenge.

60:11.

Important Words:

تنکحوا––tankihu (marry) and تنکحوا––tunkihu (give in marriage) are both derived from نکح. They say نکح المطرالارض i.e. the rain fell on the earth and became mixed with the soil. نکح امرأة means, he married a woman. نکح زوجته means, he went in unto his wife. نکح المرأة امرء means, the woman married a man. انکح المرأة زیدا means, he gave the woman in marriage to Zaid. Thus نکاح means, both (1) marriage and (2) coition with one’s wife. The Quran itself uses the word in the latter sense in 2:231 (Aqrab & Mufradat).

مشرك (an idolater) is derived from شرك. They say شرکه فیه meaning, he shared the thing with him; he became his co-partner in it. اشرکه فی الامر means, he made him his co-partner in the affair. اشرك الیه means, he attributed to, or set up with, him a co-partner. شریك means, a sharer, or a co-partner, or an associate, or a colleague, Thus مشرك means, one who attributes to, or sets up with, God a co-partner or co-partners, allotting to the latter all or some of the attributes of the former. شرك means, attributing to, or setting up with, God co-partners idolatry (Lane). شرك is of two kinds: شرك عظیم (the greater idolatry) signifying belief in a person or thing as being co-partner with God, and شرك صغیر (the lesser idolatry), i.e. ascribing to some person or thing any of the attributes of God without looking upon him or it as His co-partner (Mufradat). Other relevant terms are شرك جلی i.e. manifest idolatry, and شرك خفی i.e. hidden idolatry; and شرك فی الذات i.e. believing one to be a co-partner with God in His person, and شرك فی الصفات i.e. ascribing any of the attributes of God to someone. The term مشرکین (idolaters) is generally confined to such peoples as set up co-partners with God and do not believe in any revealed Book.

Commentary:

The question of marriage with "idolatrous women" is intimately connected with the subject of war, for it is during war that Muslims, being away from their homes for a considerable time, are liable to be tempted to contract marriages with such women. This the Quran strictly disallows in the verse under comment, which also forbids the giving of believing women in marriage to idolatrous men. The prohibition is based on religions as well as on moral and social grounds. An idolatrous husband is bound to exercise an extremely baneful influence not only on his wife but on his children as well, whereas an idolatrous wife is sure to ruin the early training of the offspring. Moreover, when a believing man has an idolatrous wife or vice versa, their ideas, beliefs, culture and outlook on life being widely different, there cannot possibly be harmony or concord between the two and their life is sure to become miserable, if they possess any attachment whatever for their religion. Again Islam, (submission to One God) and shirk (setting up partners with God) being poles apart, there can be no real contact or permanent intermixing between the two. In this connection, it may be noted that Islam allows, though it certainly does not encourage, the marriage of a Muslim with a woman belonging to the People of the Book who are decidedly nearer to Islam (5:6). But of this we will speak when we come to the relevant verses.

The words, until they believe, appear to be redundant at first sight; for, if marriage with an idolatrous person is prohibited, it is evident that this prohibition will automatically cease to operate when an idolatrous person converted to Islam. On deeper thought, however, the words, until they believe, prove to be most rightly placed. They have indeed been used to remind Muslims of their duty pertaining to the conversion of idolatrous people to Islam. The words also contain a veiled prophecy that the time was fast coming when idolatry would become extinct in Arabia.

The expression باذنه (by His command) when used with regard to a certain action of God signifies, according to the Quranic idiom, that God has provided or intends to provide extraordinary means for the accomplishment of the thing aimed at. So is the case here, the clause signifying that Allah’s call to Heaven and to forgiveness is not an empty announcement but that He has made special arrangements to bring about the desired end. It is further interesting to note that the word جنة and مغفرة both convey the sense of covering up a thing, the idea being that God’s favours and His forgiveness will be so liberal and so generous as to cover or overwhelm believers.

96:5.

4:30.

Important Words:

ولیه (someone who can watch his interest). ولی means, friend; helper; guardian of one’s affairs; he who protects or watches one’s interests (Aqrab). See also 2:108.

Commentary:

As the preceding verses prohibit interest and enjoin that only the original sum taken as a loan be returned to the creditor, the Quran now fittingly turns to the subject of loans not carrying interest. The verse enjoins that all transactions regarding loans should be committed to writing. It is really amazing, and is indeed a wonderful testimony to its Divine origin, that the Quran, which was revealed about 1,350 years ago when the art of writing was yet in its infancy, should lay so much stress on writing down all transactions.

The verse should not be interpreted to signify that only such transactions should be committed to writing as have a fixed term for the paying back of a loan. The injunction is general and is meant to obviate or minimize disputes so as to leave no room for doubt as to whether any amount has really been lent and as to the amount of the money lent. The words, for a fixed period, have been added to emphasize the additional fact that whenever a loan is advanced, a term must be fixed.

The verse further enjoins that when a transaction is made on credit, the document drawn up should be written by a third person so that there may be little chance of fraud and neither of the parties may have a cause of complaint against the other, both standing on the same level.

The borrower, and not the lender, is to dictate because: (1) it is the borrower who incurs the liability, and justice demands that words defining the liability should not only be well known to, but also selected by him; (2) the document is to be deposited with the lender and not the borrower. So the borrower has been asked to dictate so that the fact of his having dictated may serve as a proof of the correctness of the amount and the condition about payment, and he may have no ground to deny it.The clause, he should not diminish anything therefrom, have been added because loans may be of different kinds. They may not always be in cash and may be for long terms and there may also be certain conditions attached to them. In such cases it sometimes happens that in drawing up documents, people resort to trickery and leave loopholes. So borrowers (who have to dictate) have been warned against such evil practices and have been enjoined to fear God and dictate with honesty and justice.

In the clause, and call two witnesses from among your men, the word "your" has been most wisely added to imply that the witnesses should not be strangers but should be known men residing in the same locality so that, if need arises, they may be easily summoned to give evidence. The words "such as you like", point to the fact that the witnesses, whether men or women, should be desirable persons and should enjoy the confidence of both parties.

The clause, and let no harm be done to the scribe or the witness, signifies that if the scribe is a professional man, he should be duly paid for his services; otherwise wrong would be done to him. Similarly, a person should not be compelled, so far as possible, to become a witness if it causes him loss of any kind. Again, the scribe or the witnesses should also be paid their travelling and other necessary expenses when they are summoned before a Qadi or judge. The words also hint that the witnesses and the scribe should not be forced or threatened or bribed or otherwise influenced to suppress the truth or tell a falsehood when called upon to give evidence.

21:67; 22:74.

Important Words:

استھوته (entice away) is derived from ھوی. They say ھوی الشیء i.e. the thing fell down or came down (from a higher to a lower place). Conversely ھوی الرجل الجبل means, the man climbed the hill. ھوت الریح means, the wind blew.ھویة means, he loved and desired it. الـھوی means, love of good or evil; desire; inclination; evil inclination or desire. استھواء means, he took away all his desire and reason leaving him confounded; he made his evil desires look fair in his eyes (Aqrab). الـھوی also means, inclination of the soul or the mind to a thing; an object of love; the inclination of the soul to that in which the animal appetites take delight, without any lawful invitation thereto; opinion swerving from the right way or from the truth (Lane).

حیران (bewildered) is derived from حار which means, he was or became dazzled by a thing at which he looked, so that he turned away his eyes from it; he was or became confounded or perplexed and unable to see his right course; he erred or lost his way. حیران means, in a state of confusion or perplexity, being unable to see his right course; erring; having lost his way (Lane).

Commentary:

The opening clause of the verse teaches by means of an example how to preach the truth. It points out that the best way to preach is to begin by exposing the errors of the opposing party as hinted in the words, neither profit us nor harm us, and then to proceed to point out the truth as hinted in the words, after Allah has guided us.

The verse then gives an apt illustration to expose the futility of شرك i.e. attributing co-partners to God. It compares the case of an idol-worshipper to that of a distracted person who has no fixed course to pursue. Such a person first goes to one idol or to the tomb of one saint and then to another and has no certainty or conviction. But a true believer has a fixed purpose and a fixed goal. He always prays to the One God with a deep-rooted conviction and does not wander about distracted like an idolater.

The reader will note that, true to its own principle, the verse first exposes the error of idolaters and then enunciates the teachings of Islam.

6:64; 7:206.

Commentary:

For an explanation of the words, in humility and in secret, see 6:64.

2:8; 22:47; 45:24.

10:72; 11:56.

Commentary:

This and the next verse are an amplification of the challenge held out in the previous one. Disbelievers are challenged to call upon their gods to help them in their campaign against Islam, to make use of their entire resources and to muster all their forces to attack it, combining their feet, hands, eyes and ears (symbolic of different classes of men) and leaving no stone unturned to bring it to naught and to waste no time in attacking the Holy Prophet and then see what harm their combined and determined efforts do to him. God has promised to help His Prophet and to make his cause prosper and triumph (5:68 & 58:22).

The above challenge was made at Mecca, when Islam, being yet in its infancy, was very weak and the Holy Prophet and his followers seemed to be entirely at the mercy of their cruel and powerful foe. Such a challenge under such conditions could not but be issued by a true Messenger of God. The challenge was also meant to demonstrate to the Meccans the helplessness of their gods; for it invited them to enlist their help against Islam.

17:67; 29:66; 31:33.

Important Words:

عاصف (violent) is the active participle from عصف. They say عصفت الریح i.e. the wind blew violently or vehemently. عصفت الناقة براکبھا means, the she-camel went quickly with her rider, as if she were the wind. عصف الدھربھم means, the time destroyed them. عصف الزرع means, he cut the corn before its attaining maturity. ریح عاصف means, wind blowing violently or vehemently. یوم عاصف means, a day violent in respect of wind and storm (Lane & Aqrab).

Commentary:

The verse purports to say that on the part of God the system of punishing and showing mercy goes hand in hand, as does on the part of disbelievers the habit of acting wickedly in time of ease and repenting temporarily when punishment overtakes them. But disbelievers always ignore the fact that, just as a pleasant breeze sometimes develops into a violent gale and causes widespread destruction, similarly, the remission that is granted to them may prove the prelude to their destruction. To bring home to disbelievers this patent truth, their attention is drawn to the comforts and perils of a sea-voyage.

It is worthy of note that whereas the verse uses the pronoun "you" in the second person in the first two clauses, it suddenly changes to a pronoun of the third person (them, they) in the third and the following clauses. This is not without purpose. The first two clauses referred to both believers and disbelievers, for it is both for believers and disbelievers that God has provided the means of travel by land and sea. Hence the pronoun "you" has been used in the first two clauses. But as in the following clauses it has been pointed out that a section of the people become ungrateful, therefore here the second person has been changed into the third person, in order to show that it is only disbelievers that become ungrateful.

6:128.

Important Words:

سلام (peace) is the noun-infinitive from سلم which means, he was or became safe or secure; he escaped; he was or became free. They say سلم من الافات او العیب i.e. he became safe, secure or free from evils of any kind or from fault, defect, imperfection, blemish or vice. سلام therefore means, safety, security, immunity or freedom from faults or from defects, imperfections, blemishes or vices; or simply safety, security, immunity or freedom; peace; obedience; Heaven. It is also one of the names of God (Lane & Aqrab). See also 2:209 & 3:20.

Commentary:

As shown under Important Words, the word سلام means, peace, obedience, Heaven and God. Therefore the words, Allah calls to the abode of peace, will mean also that (1) God lays down obedience as a characteristic of believers; and (2) God makes believers heirs to the blessings of Heaven; and (3) God places true believers in a position from where they see God face to face.

The words, and guides whom He pleases to the straight path, here mean that there is a special class of people whom God attracts to Himself by the shortest route because a "straight path" is necessarily the shortest. This class comprises the Prophets and other chosen ones of God.

2:24; 11:14; 17:89; 52:34-35.

Commentary:

Notwithstanding the great excellences of the Quran mentioned in the preceding verse, disbelievers had the hardihood to allege that it was a fabrication of the Holy Prophet. The verse under comment asks, if a book with such excellences as the Quran possesses could be a human fabrication, then why do disbelievers not produce a similar one themselves? Similar challenges have been made in the Quran at different places, in different words. At one place the Quran calls upon disbelievers to produce a book like the whole of the Quran; at another it challenges them to produce ten chapters comparable to the Quranic Surahs; at yet another place it requires them to produce even a single Surah like those of the Quran. This shows that each of the passages containing these challenges deals with the subject from a different standpoint and offers a different challenge. In the verse under comment, for instance, the pronoun "it" in the expression مثله (like unto it) does not refer to the whole of the Quran but only to the previous verse of the present Surah. As we have seen, the previous verse has advanced five arguments to show that the Quran is the revealed word of God and in the present verse disbelievers are told that if they still persist in looking upon the Quran as the word of man, then let them produce a book which, let alone all the five arguments embodied in the previous verse, should possess only one of them. It is a patent fact, however, that not one of these five arguments about the Divine origin of the Quran is to be found in any work of man. This is a claim which nobody has ever dared to contradict, nor is there a possibility of future contradiction. The challenge stands for all time. The heavens and the earth may pass away, but no man will ever be able to produce a book like the Quran.

If the word Surah in this verse be taken to mean a chapter, then the verse would mean that disbelievers are called upon to produce even a chapter comparable with the Quran. But then the challenge will not be so pointed. For, in that case disbelievers would be called upon to bring a full chapter characterized by all the five qualities mentioned in the previous verse, while in the other case they are required to produce any composition containing only one of the five qualities. For a detailed treatment of this important subject see 2:24.

2:24; 10:39; 17:89; 52:34-35.

Commentary:

This verse corroborates the interpretation put on the previous one. The latter gave two answers to the disbelievers’ vain hope that the Holy Prophet might abandon a portion of the Quran for fear of their objections, viz.: (1) that the Holy Prophet was only a Warner; he did not lay claim to Godhead that he might be required to have with him treasures and angels; (2) that he was only the bearer of a Message from God and his duty was confined to delivering that Message to the people. Now disbelievers could have replied to these arguments by saying that his claim to have come from God was but an empty assertion and that he was an impostor, as he was not attended with any special power. The verse under comment answers this objection by saying that although the Holy Prophet did not possess treasures of gold or silver, yet he possessed vast spiritual treasures the like of which were not possessed by the whole world collectively; and that those treasures were embodied in the Quran. So if they objected that the Holy Prophet was not a true Prophet and that certain portions of his Message were defective and needed to be altered, then let them bring forward a work comparable not to the whole of the Quran, but only to ten such chapters of it as they deemed to be defective. If, however, they could not produce a book comparable even to these so-called defective portions, which they thought needed to be changed, then they would have to admit that the Prophet of Islam did indeed possess a treasure the like of which none could produce. For full discussion of this subject, see under 2:24 where all similar verses of the Quran have been collectively treated.

6:58.

Commentary:

In this verse the Holy Prophet is represented as saying that his wont is to benefit by the signs of God, to believe in Him alone, and to eschew all forms of idolatry, because he has received clear proof and sure knowledge from God. This shows that a blind and unthinking faith which is not based on sound arguments carries no weight. A true Muslim, like his Master, the Holy Prophet, should possess clear and irrefutable proofs and evidence to support and substantiate all his beliefs and doctrines. Mere hearsay or traditional belief is nothing.

28:53.

2:86.

18:111; 39:12; 72:21.

Commentary:

This verse shows that some of the "People of the Book" had accepted Islam while the Holy Prophet was yet in Mecca. The words, rejoice in what has been revealed to thee, most probably refer to Negus, the Abyssinian King and some of his people who, in their hearts, had become Muslims. But as their faith had not yet become publicly known, the words used about them are not "they believe" but simply "they rejoice."

The words, to whom We have given the Book, may also refer to Muslims, who naturally rejoiced to hear the glad tidings of their final triumph.

By the word احزاب (parties) is meant all those people to whom a Prophet is sent and who do not accept him. In the verse under comment the people referred to are the Jews, Christians and all other disbelievers, as the Holy Prophet has been sent to all the nations of the earth.

The words, a part thereof, have been used because disbelievers denied or disapproved of only those parts of the Quran which disagreed with their own Scriptures or their own beliefs. With regard to the remaining parts, they had no disagreement with them.

30:14.

Commentary:

It is indeed strange that disbelievers who in this life oppose Divine Messengers for the sake of their false gods will on the Day of Judgement, inveigh against those very false gods and request that they be severely punished because they led them to disbelief and ruin. In return the false gods will denounce their erstwhile followers with the quick and emphatic retort, "Surely, you are liars". This altercation between the false gods and their followers before God shows that friendships based on sin and the denial of truth never endure.

The words القوا الیھم القول mean, (a) they would say emphatically; (b) they would reply quickly. The words, it will not be made light for them, occurring in the preceding verse show that the excuses of disbelievers will not be accepted and they will be sternly told that if their false gods had tempted and inveigled them they should have resisted that temptation.

22:74; 25:4; 34:23.

Commentary

In this verse idolaters are told that they can judge the truth or falsity of their faith from the prophecies that foretell their destruction and the eventual triumph of Islam. Let them pray to their gods to save them if they can from the threatened Divine punishment. Far from saving their votaries from Divine punishment, these gods do not possess the power even to postpone or defer it for a single day. While idolaters are admonished that idolatry is at the root of all their misfortunes Muslims are warned that idolatry will bring about their downfall also. It is worthy of note that one of the major causes of the decline, downfall and destruction of the Abbasid Empire of Baghdad was that Muslim nobles freely married Turkish and Iranian idolatrous women. This led to the growth and spread of idolatrous beliefs among Muslims. Ibn Muqanna‘ and Hasan bin Sabbah were the product of the idolatrous ideas and practices that were rampant in those days among Muslims.

69:20; 84:8, 9.

Commentary:

The word امام (Leader) here means a spiritual Leader or a Prophet. On the Day of Judgement every people will be summoned along with their Prophet, for he will have to render an account of how he discharged his divine mission and how his people received and treated his Message (4:42; 16:85, 90; Bukhari, Kitabut-Tafsir).

According to Islam the right hand is a symbol of blessing while the left is a symbol of punishment. In the human body the right side enjoys a certain superiority over the left since the tissues of the right side generally are stronger than those of the left. The giving of the record of one’s deeds in one’s right hand as mentioned in this verse signifies that it will be a good and favourable record.

A certain preference for the right hand is a trait common among all races. Medical science has established the fact that the right hand of man is comparatively stronger than the left. Various explanations for this phenomenon have been offered by scientists, some of which are based on psycho-physics and others on social habits. At any rate among normal men the percentage of left-handed persons has been found to vary from 4 to 8, while among the mentally defective the percentage is much higher (Enc. Brit., 14th Edition, under Handedness).

It may well be concluded from these facts that the right hand is better suited for the performance of work than the left. So it is quite reasonable to regard the right arm as the symbol of strength. The receiving by believers of the records of works in their right hands may therefore be understood to point to the fact that they were industrious, diligent and self-sacrificing, while the receiving by disbelievers of their records in their left hands would signify that they were slow, lazy and selfish, the left hand being symbolic of weakness.

Moreover, the right hand is reserved for doing works which are generally regarded as clean while the left hand is reserved for unclean works. Thus the holding by believers of their records in their right hands would signify that their works were good and pure and the works of disbelievers were unclean and dirty as they would hold their records in their left hands.

According to some commentators of the Quran the word یمین (right hand) also signifies strength and power (69:46). According to this sense of the word the holding by believers of their records in their right hands would signify that they had taken hold of virtue with strength and resolution while the holding by disbelievers of their records in their left hands would signify that they did not strive after virtue with requisite strength and zeal.

The word یمین (right hand) also means a blessed thing as in the hadith کلتا یدی ربی یمین i.e. both the hands of my Lord are full of blessings. (Bihar, vol. 2, p. 503). In this sense the words, "whoso shall be given his book in his right hand" would symbolize that the believers’ record would be a blessed one.

The words, such will read their book, only point to a common habit of man. The possessor of a good record naturally reads it again and again while he whose record is bad conceals it and avoids reading it. See also v. 15 above. For the word فتیلا (a whit) see 4:50.

7:181; 20:9; 59:25.

7:56,206.

Commentary:

In the previous verse reference was made to prostrations and prayers. In the present verse a Muslim is taught how to pray while prostrating for the fulfilment of God’s promises and the betterment of his own self.

The expression, His are the most beautiful names, signifies that God has many names which express His various attributes and a Muslim should invoke in his prayer that particular attribute of God which has a special bearing on the matter for which he wants to pray. If, for instance, the object of prayer falls under the category of God’s attribute of رحمانیتthe supplicant should invoke His attribute of الرحمان (the Gracious). Similarly, if the object for which he prays has particular reference to the attribute of الرحیم (the Merciful), or الرزاق (the Great Sustainer), or الوھاب (the Bestower), these attributes should be invoked and so on, i.e. prayer should be offered to God by invoking the relevant Divine attributes.

The word صلواة applies to both the five daily Prayers, and prayer in general. The context, however, shows that it is prayer in general that is meant here.

The expression, but seek a way between, implies an injunction that we should pray to God neither too-loudly, for He is not deaf, nor in too low a voice as that would interfere with our concentration of mind in prayer.

Commentary:

Though their people were against them and mercilessly persecuted them, yet they could not be intimidated into giving up their faith. God had strengthened their hearts and had bestowed upon them firmness of faith.

29:27.

Commentary:

In this verse Abraham seems to be referring to his migration to Canaan. It is on record that Abraham went from Iraq to Canaan and from there to Egypt. He left his father and people behind him in Iraq.