كُلًّا

Commentary:

If, in spite of the husband and the wife having done their best to live amicably, they find that they cannot pull on together, and separation takes place, then God promises to provide for both parties out of His beneficence, i.e. they may find other and more suitable matches. How Islam looks upon divorce is vividly portrayed in a well-known hadith of the Holy Prophet, viz. "Of all permissible things divorce is most hateful in the eyes of God" (Dawud, ch. on Talaq).

29:28.

Important Words:

ایوب (Ayyub or Job), who is the hero of the Book of Job, is mentioned in the Bible as living in the land of Uz. Some authorities say that this is Idumea or Arabia Deserta; others fix Mesopotamia as his country. It appears that Uz was somewhere in the north of Arabia. It is said that Job lived there before the departure of the Israelites from Egypt. He thus lived before Moses or, as some say, he was a compatriot of Moses, having received his prophetic mission about 20 years before him. Job was not an Israelite, having been descended from Esau, the elder brother of Israel. He had a very chequered career, being "tried" by God in diverse ways; but he proved most faithful and righteous and was patient and steadfast in the extreme. He still lives in the memory of mankind as a paragon of patience (Jew. Enc. & Encyclopaedia of Islam).

داود (David or Dawud) has been taken to mean (1) beloved or friend; or (2) paternal uncle; or (3) best of all. King of Judah and Israel, David, who was of Israelite origin being from the tribe of Judah, was founder of the Judean dynasty at Jerusalem. The date of his reign is generally fixed at about 1010-970 B.C. He was a great warrior and a great statesman. His importance as the real builder of the Hebrew Kingdom can hardly be overestimated. Through him all the tribes of Israel from Dan to Beersheba became united and organized into a powerful nation whose kingdom extended from the Euphrates to the Nile. Towards the end of his life David had to suffer much at the hands of scheming slanderers, which deeply grieved him. He has poured out his grief in his celebrated Psalms (Enc. Brit. & Enc. Bib.). The Quran, however, absolves him from the charges imputed to him in the Bible (38:19-26).

سلیمان (Solomon) was the second son of David & Bath-Sheba and the third king of Israel. He reigned from about 971 to 931 B.C. He was called Jedidiah (beloved of Yehovah) by Nathan, the Prophet. But David was told by Yehovah that his son’s name should be Solomon (peaceful). These two names are predictive of the character of his reign, which was both highly prosperous and peaceful. Besides his principal names, Jedidiah and Solomon, various others are assigned to him such as Agur (he who girt his loins), Bin (he who built the temple), Jakeh (he who reigned over the world), Ithiel(he who understood the signs of God), and Ucal (he who could withstand them). The word سلیمان may have been derived from the root سلم. which means, he was or became safe, secure or in peace, or free from evils of any kind. The fact that he ruled for the long period of forty years shows that he must have consolidated firmly the kingdom he inherited from his father. He was a great monarch and a wise judge. He greatly extended and developed the trade and commerce of his country and contracted friendly alliances with foreign rulers. He was the master-builder among the Israelite kings and is best known for his building of the Temple at Jerusalem, which is known as the Temple of Solomon and which became the Qiblah of the Israelites for all time. In spite of the prosperity of his kingdom, Solomon’s reign was not altogether happy. Plots were hatched against him by secret societies to bring about his downfall. The Society of the Freemasons is also believed to have dated from his reign. He was followed by a worthless son (Enc. Bri., Enc. Bib. & Jew. Enc.). Like his father, David, Solomon was the victim of much calumny and slander from which the Quran has exonerated him (2: 103).

ھارون (Aaron), who belonged to the tribe of Levi, was the son of Amran and the elder brother of Moses who was three years younger than him, their sister Miriam being the eldest of the three. Aaron was the traditional founder and head of the Jewish priesthood and, in company with Moses, led the Israelites out of Egypt. Aaron and Moses were jointly commissioned to deliver the Israelites from the clutches of Pharaoh and to preach to them the message of the Oneness of God, though Moses was the senior Prophet and Aaron subordinate to him. While Moses was both the religious and secular head, Aaron represented only the priestly functions of his tribe. His duties were generally ministerial and not directive. Aaron was known for his eloquence and persuasive speech and was of a mild amiable disposition (Enc. Bib., Enc. Bri. & Jew. Enc.).

Commentary:

This and the succeeding verses tell us that not only Abraham but other Prophets also preached against شرك i.e. setting up associates with God.

The present verse mentions the descendants of Abraham to the second generation, naming a son (Isaac) and a grandson (Jacob or Israel). The name of Ishmael, the eldest son of Abraham, has been included in a separate group (6:87 below), and not in a subordinate position under Abraham.

The reader should note that the Prophets descended from Noah have been divided in the present and the succeeding two verses into three different groups and to each group has been added a separate description. The first group referred to in the present verse comprises David, Solomon, Job, Joseph, Moses and Aaron—Prophets who were given power and prosperity, and who consequently were able to do good to human beings. Hence, members of this group have been designated as المحسنین or doers of good, for through their temporal power and prosperity they were able to do material good to humanity. David and Solomon were kings; Joseph and Job were blessed with prosperity after they had been tried with afflictions which they both bore with extraordinary patience. Moses and Aaron enjoyed supreme authority among their people.

The second group (for which see 6:86) consists of Zachariah, John, Jesus and Elias. None of these possessed temporal power or worldly goods; each lived a humble and lowly life, so much so that of Elias it is said that he was rarely seen and generally lived in the woods. Hence they have been differentiated in 6:86, as الصالحین i.e. virtuous. The first three comprising the second group were contemporaries; while Elias, though not a contemporary, bore a striking resemblance to John, who came in his spirit and power; so he also has been classed with this group.

The third group (mentioned in 6:87) consists of Ishmael, Elisha, Jonah and Lot. They had no worldly power, but God granted them grace and excellence. It has been alleged about them that they coveted power and riches. Of Ishmael, we read in the Bible: "He will be a wild man: his hand will be against every man, and every man’s hand against him" (Gen. 16:12). In the Talmud, Ishmael is represented as having followed his father Abraham when the latter took Isaac out for sacrifice, rejoicing at the thought that he would inherit all the lands and herds. Of Elisha it is said that he caused a king, who did not obey him, to be slain so that he might thus gain political power. Jonah was displeased with God, because he was disgraced by the non-fulfilment of his prophecy, which, it is alleged, showed that he sought power for himself. Of Lot it is alleged that he coveted fertile pasture-lands and was always quarrelling with his kinsman, Abraham. Thus all these Prophets have been accused of coveting wealth and power. But the Quran declares all these charges to be false. These Prophets were a group of heavenly people enjoying spiritual communion with God. They had no need to be covetous or seekers of power; for, as stated in 6:87, God had "exalted" them above the people.

3:58; 16:97; 39:11.

Commentary:

There is no difference of opinion as to the meaning of the verse, but grammarians have differed as to the significance of the particle لـما (not yet). Different authorities have expressed different opinions as to the use of this particle here, but the correct opinion seems to be the one expressed by Ibn Hajib and supported by such eminent authorities as Ibn Hisham, and Abu Hayyan. According to these authorities لـما as used here is the particle known as Jazimah in Arabic grammar, meaning "not yet" with a verb understood after it. This verb may be deduced from the context. According to Ibn Hisham, the verb understood is یوفوا اعمالھم (i.e. their works have not yet been requited), and this appears to be the most suitable interpretation. With this interpretation of the particle لـما the verse would mean that although the evil works of disbelievers have not yet been requited and God is granting them respite, the day will surely come when He will repay them in full.

Important Words:

نمد (We render aid) is derived from مد. They say مد الحبل i.e. he pulled, strained or stretched the rope. امدہ means, he granted him delay or respite. امدہ بمال کثیر means, he gave him much wealth. امدالامیر الجند بالخیل والرجال means, the commander aided or succoured his army with horses and men (Lane & Aqrab).

Commentary:

This verse removes the misapprehension which might have arisen from the previous verse that good deeds only of the Faithful are rewarded. We are here told that Divine aid is of two kinds: (1) general aid, as a result of which all good works and efforts of all sorts of people, Muslims, Christians, Jews, Hindus etc., bear fruit according to their scope and magnitude and (2) special grace and succour of God which is confined to spiritual matters and which is given to God’s true servants only and is denied to disbelievers.