مِنْهُ

7:161.

Important Words:

عصا (rod). عصا الرجل means, he beat the man with a rod. عصا القوم means, he brought together the people, or he made them agree on some matter of common concern. عصا means: (1) a rod strong enough to support the weight of a man; (2) communal and family life; (3) a community; (4) the shin-bone (Aqrab).

الحجر (rock) is from حجر i.e. it prevented or resisted. الحجر means, a stone; a great mass of stone; a rock (Lane).

Commentary:

This verse mentions another favour bestowed on the Israelites. When once they were hard pressed by thirst and no water was procurable in the desert, God saved them by revealing to Moses the knowledge of a rock from which water flowed out when struck with a rod.

The demand of the Israelites for water and their being supplied with it is mentioned at two places in the Bible. At one place mention is made of the twelve springs of Elim, but nothing is said there of Moses’ striking the rock with his rod (Exod. 15:27). At the other place, Moses, by divine command, struck the rock Horeb with his rod, and there flowed out abundant water with which the Israelites and their animals slaked their thirst (Exod. 17:1-7 Numb. 20:2-11). Here no mention is made of the number of springs. It appears that the Quran refers to the occurrence relating to the rock of Horeb because, with the only difference that the Bible does not give the number of springs whereas the Quran gives a definite number, almost all the details narrated in the Bible concur with the narrative of the Quran. As for the slight difference with regard to the number of springs, reason favours the narrative of the Quran. The Israelites numbered several thousands besides riding animals and beasts of burden, and one spring was certainly insufficient for such a large number, especially when we take into consideration the fact that the thirsty Israelites were, according to the Bible, in a state of extreme exasperation at that time and were prepared even to stone Moses to death. It is possible, however, that at the source there was only one mouth of the spring, but it divided into twelve channels as it flowed down the rock, the number being in conformity with the number of the Israelite tribes.

If at present there is no trace of the twelve springs at that spot, it is no wonder; for it is a matter of common experience that sometimes several springs rising at the same spot have some of their openings closed and cease to flow. From a testimony quoted by Sale, however, it appears that even as late as the end of the fifteenth century, twelve springs actually flowed there. He says: "The rock stands within the border of Arabia and some of his (the Prophet’s) countrymen must needs have seen it if he himself had not, as it is most probable he had. And in effect he seems to be in the right. For one who went into those parts in the end of the fifteenth century tells us expressly that the water issued from twelve places of the rock, according to the number of the tribes of Israel" (Al-Koran by Sale, page 8).

The miracle of Moses on this occasion did not lie in bringing about a thing against the known laws of nature, but in the fact that God revealed to him the specific spot where water was just ready to flow at a blow of his rod. It is within the experience of those who study geological conditions in rocky districts that sometimes water flows underneath small hillocks or rocks and gushes forth when the rock is struck with something heavy or pointed.

As Manna and Salwa had already been bestowed on the Israelites, God now fittingly asks them to eat and drink of what Allah has provided. But as a life of ease and independence is likely to make men arrogant and mischievous, God at the same time warns the Israelites to exercise self-restraint and refrain from creating trouble and disorder in the land.

5:14; 6:44; 57:17.

Important Words:

یشقق (cleave asunder) which is originally یتشقق is derived from شق meaning, he cut it open or he clove it.

تشقق means, it clove or broke asunder (Aqrab).

Commentary:

The murder of the innocent Muslim referred to in the preceding verses sealed the fate of the Medinite Jews who thereafter became more and more hardened, their hearts becoming like stones or even worse.

The verse goes on to say that even lifeless things like stones are useful, but the Jews, although rational beings possessing understanding and descended from holy men, have become so hardened as virtually to become worse than stones. Stones have functions to perform; but as they possess no volition, their work can bring them no reward. Deeds are in fact of two kinds, firstly those which are performed through volition or exercise of will, and secondly those which are performed not through volition but under some natural law. According to Islam, it is only the deeds of the former class that bring reward; but the deeds of the latter class, though unable to bring a reward, are also sometimes useful. Most of the Jews, however, had become so depraved that, far from performing any act of virtue out of a desire to be virtuous, they did not even involuntarily perform anything that might be called virtuous. They had become worse than stones; for even from stones there comes out water which people profit by.

It has, however, been added that these remarks do not apply to the whole nation; for some of the Israelites were, no doubt, swayed by the fear of God. Of these the Quran says: Of them (the hearts) there are some that humble themselves for fear of Allah. It may be noted that the pronoun ھما (them) in the clause, and indeed of them there are some that humble themselves for fear of Allah, stands for قلوب (hearts) and not for حجارة (stones). The fact that of the two pronouns in the verse the first refers to حجارة (stones) and this one to قلوب (hearts) need not create any doubt. The Quran contains many instances of what is termed انتشار ضمائر i.e. where similar pronouns occurring in the same verse stand for different nouns. For example, we read in 48:10: That you may believe in Allah and His Messenger and may help him and honour him, and glorify Him morning and evening. In this verse the pronoun 'him' refers to the Holy Prophet in the first two places and to God in the third.

The sentence, for of stones indeed there are some out of which gush forth streams, and of them there are some out of which flows water when they cleave asunder, signifies that even among lifeless things there are grades, some being more useful than others; and the Quran hints that we should recognise the difference in the grade and usefulness of all things. Everything must have its due, whether small or great.

2:192.

3:84, 91; 4:138; 5:55; 47:26.

3:23; 7:148; 18:106.

Important Words:

کبیر (great transgression) really stands for ذنب کبیر i.e. a great sin or great transgression or great offence. اکبر is in the comparative degree and means, a greater sin, etc.

صد (to hinder) is the infinitive from صد. They say صدہ i.e. he prevented him; he turned him back. صد عنه اومنه means, he kept back from it. Thus the word is both transitive and intransitive. صد, therefore, means: (1) to hinder or to prevent; (2) a hindrance or a barrier; (3) a mountain or a wall, etc., because it serves as a barrier (Aqrab).

یردوکم (turn you back) and یرتدد (turns back) are both derived from رد. They say ردہ i.e. he turned him back; and ارتد i.e.he himself turned back. ارتد عن الاسلام means, he turned back from Islam and reverted to a state of disbelief. مرتد means, one who turns back from his religion, particularly from Islam; one who apostatizes (Taj).

حبطت (shall be in vain). حبط البعیر means, the stomach of the camel became inflated and his belly became bound by eating unwholesome food. حبط عمله means: (1) his work or deed became null and void and went for nothing; (2) his work or deed became evil and corrupt. حبط دمه means, his blood went unavenged. حبط ماء البئر means, the water of the well receded and went down never to return to its original level (Aqrab & Lane).

Commentary:

The words translated as "to be ungrateful to Him and the Sacred Mosque" may also be rendered as "to be ungrateful to Him and to hinder men from the Sacred Mosque".

The Quran has already explained that if disbelievers violate the sanctity of a sacred month, Muslims may also retaliate in a sacred month; for thus only can the sanctity of a sacred thing be safeguarded (2:195).

The present verse provides a further reason for defending Islam, if need be, in a sacred month. Disbelievers, particularly those of Mecca, had violated the sanctity of things far more sacred than a "sacred month"––they were trying forcibly to turn men form the way of God; they were preventing people from approaching the Sacred Mosque and they had forced the Muslim dwellers of Mecca to flee from it. This was a form of persecution which was certainly much more heinous than fighting in a Sacred Month.

Commentators generally state, and in fact there are also traditions to the effect, that once the Holy Prophet sent one of his Companions, named ‘Abdullah bin Jahsh, to bring news about a party of the Quraish proceeding to Mecca. When ‘Abdullah and his comrades reached a place called Nakhlah, they met a small party proceeding to Mecca. Guided by his own judgement and without any instruction to that effect from the Prophet, ‘Abdullah attacked the party, killing one of them and capturing two. The date was doubtful, some considering it to be as one of the Sacred Month and others as not. When the news reached Mecca, the Quraish took advantage of the doubt as regards date and clamoured that the Muslims had violated the Sacred Month. The verse under comment was revealed on that occasion (Tabari, Hisham & Zurqani).

The verse acknowledges the sanctity of the Sacred Months and considers it an act of sin and transgression knowingly to fight in a sacred month, but forcefully points out that the sanctities which disbelievers were violating were far more worthy of safeguarding. Disbelievers were forcibly preventing people from accepting Islam. They did not allow Muslims to approach the Sacred Mosque and they had mercilessly turned the Prophet and his followers out of their homes.

The verse should not be understood to imply that Muslims did start a fight in a sacred month, it only purports to bring home to disbelievers the fact that in view of their persistent violation of highly sacred thing, it does not lie in their mouth to accuse Muslim of violating the sanctity of a sacred month.

The clause it is they whose works shall be vain in this world and the next does not mean that everything that a renegade from Islam, or, for that matter, everything that a disbeliever, does will go for nothing and produce no result. The clause only means that such actions of the renegades as they might do to weaken the cause of Islam in this world as well as those of their actions which they might perform in opposition to the teaching of Islam in order to win the pleasure of God in the world to come, will all be in vain. Thus the clause does not refer to such good actions as a person may perform in the state o unbelief; for, as the Quran expressly states, these must have their reward (99:8) which may either take the form of the acceptance of Islam or that of the lightening of punishment. The Holy Prophet is reported to have said about his uncle Abu Talib that on account of the good treatment the latter extended to him, he is likely to be only lightly punished for his non-acceptance of Islam (Bukhari). On another occasion when Hakim bin Hizam, a nephew of his wife Khadijah, asked the Prophet whether he would get any reward for the good deeds he did before he accepted Islam, the Holy Prophet said, "your very acceptance of Islam is a reward thereof" (Bukhari).

The clause, their works shall be vain in this world and the next, also signifies that if such men as apostatize from Islam had not done so, their deeds would have brought them the great reward promised to Muslims both in this world and the next, but by apostatizing from Islam they had totally deprived themselves of this twofold reward.

Finally, the clause, and they will not cease fighting you until they turn you back from your faith, if they can, throws a flood of light on the attitude of disbelievers towards Muslim. They were not only the first to begin hostilities, but had also vowed not to cease fighting until Islam had been totally wiped out from Arabia and not a soul remained to call himself a Muslim. This clear testimony of the Quran should be an eye-opener for those who accuse Muslims of being aggressors in their early struggle against disbelievers. The words, if they can, are highly eulogistic of the Companions of the Holy Prophet. Do what they could, disbelievers would never be able to turn back Muslims from their faith. Their love for Islam was too deep to be extirpated by persecution however severe and bitter it might be.

3:27.

Important Words:

طالوت (Talut) is the attributive name of an Israelite king who lived about two hundred years before David and about the same number of years after Moses. Most commentators regard Talut to be a name of Hebrew origin and consider him to be synonymous with Saul (1. Sam. ch. 9). As Hebrew is only an offshoot of Arabic, the word Talut appears to be derived from the Arabic root طال i.e. he became tall or high___a description coinciding with the one given in the verse under comment viz. one increased abundantly in knowledge and body. It is, however, not right to identify Talut with Saul. The description of the Quran fits more with Gideon (Judg. chs. 6-8) than with Saul. Gideon lived in about 1250 B.C. and the Bible calls him a "mighty man of valour" (Judg. 6:12) which is the same as Talut.

Commentary:

There has been a difference of opinion as to the identity of the person to whom the name Talut has been applied. According to a number of Muslim commentators, Talut stands for Saul, and the passage refers to the reign of Saul. Christian writers have, however, taken exception to this view. According to them the incidents related in this passage refer to two different periods which are separated from each other by the long interval of 200 years; and these critics refer to this passage as an instance of historical anachronism, found in the Quran. The passage does indeed refer to two different periods, but if Christian critics had carefully thought over their own history, they would have seen that there is no confusion of dates in the passage in question and that the Quran has here referred to both these periods. Its object in doing so is to show how the unification of the different tribes of Israel began in the time of Gideon (i.e. Talut) two hundred years before David, and was finally consummated in the time of David.

In order to determine the identity of Talut, let us glance over the main incidents related in verse 247 to 252. These are as follows: 1. The people of the period to which Talut belongs had been driven forth from their homes and their children (2:247). 2. One who was not originally a king was appointed as such (2:248). 3. God helped the followers of this king, giving them the Talut as a token of His sovereignty (2:249). 4. The people were tried by means of water (2:250). 5. There existed a great disparity in numbers between these people and the enemy, and the trial reduced their number still further (ibid). 6. In spite of the small number of his followers, this king overcame the enemy (2:252).

Now some of these details do indeed apply to Saul, but there are others which do not. The key words which afford a clue to the identity of Talut are, Hast thou not heard of the chiefs of the children of Israel after Moses. The words "after Moses" indicate that the incident belongs to an early period when the Jews as a nation had just begun to take a definite shape in history. For two hundred years after Moses, the Israelites were divided into different tribes and had no king and no fighting force. In 1256 B.C., owing to their iniquity, God delivered them into the hands of the Midianites who plundered and ravaged them for seven long years, and they were compelled to take refuge in caves (Judg. 6:1, 2). This is why they are represented in the Quran as saying, we have been driven forth from our homes. The Midianites attacked them and carried away their sheep and oxen and asses, and destroyed their crops and pillaged them as far as Gaza (Judg. 6:4-6). The Israelites then cried to their Lord, and God raised among them a Prophet; and an angel of the Lord appeared to Gideon, appointed him king and promised him divine help. Then Gideon said to God, "Oh my Lord, wherewith shall I save Israel? Behold, my family is poor in Manasseh, and I am the least in my father’s house" (Judg. 6:15). This tallies with the description given in the Quran which represents the chiefs among the Israelites as saying with regard to the new king, How can he have sovereignty over us while we are better entitled to sovereignty than he and he is not given abundance of wealth (2:248). What makes the identification of Talut with Gideon still more certain is the fact that it was in the time of Gideon and not Saul that the Israelites were tried by means of water and the description of the trial as given in the Bible (Judg. 7:4-7) is the same as that of the Quran.

From Judg. 7:6, 7 we learn that after the aforesaid trial, there remained with Gideon only 300 men. It is interesting to note that a Companion of the Holy Prophet is reported to have said, "We were 313 men in the Battle of Badr, and this number corresponds to the number of men who followed Talut" (Tirmidhi, ch. on Siyar). Thus this tradition also lends support to the conclusion that Talut was no other than Gideon.

What further confirms the identity of Talut with Gideon is that the Hebrew word Gideon is identical in meaning with the Arabic word Talut. The former is derived from a root which in Hebrew means "to fell" (Enc. Bib.) or "to hew" (Jew. Enc.). Thus, Gideon means "one who cuts down his adversary and fells him to the ground" and the Bible itself speaks of Gideon as a "mighty man of valour" (Judg. 6:12), and we have already noted that in Arabic Tala means one who is tall and towers above others (see Important Words above).

The clause, how can he have sovereignty over us while we are better entitled to sovereignty than he, and he is not given abundance of wealth, indicates that the people raised two objections against Talut or Gideon: (1) that he did not belong to a highly placed family and was therefore not entitled to kingship, and (2) that he did not possess the requisite wealth for exercising influence. Both of these are plausible objections that are usually made by ordinary people of the world; but a chosen people guided by the will of the Just and Wise God must think otherwise. With them the real title to sovereignty is neither family status nor wealth but the personal qualities of a man; hence the clause, surely Allah has chosen him above you and has increased him abundantly in knowledge and body. The superiority of a man in physical and mental faculties coupled with knowledge and prowess must remain the basis for all title to rulership. And in the case of Talut the title had the additional strength of coinciding with the choice of God Who is the best and, in fact, the only true Judge of all titles.

3:124; 8:66.

Important Words:

نـھر (river). The verb نـھر means, it flowed with force. They say نـھر الدام i.e. the blood poured forth with force. نـھر الماء means, the water poured forth in the land and cut out a channel for itself. النـھر (an-nahr) means, a body of flowing water, i.e. stream or river; channel through which such water flows. النھر (an-nahr) means, (1) plenty and abundance; (2) a river channel; (3) a river (Aqrab).

الجنود (forces) is the plural of الجـند. They say جند الجنود i.e. he collected or gathered together his forces. الجند means, a force or an army ; helpers (Aqrab).

جالوت (Jalut) is derived from جال i.e. he ran about without stopping. They say جال الفرس فی المیدان i.e. the horse galloped about in the field, sometimes going this way and sometimes that way. جال القوم جولة means, the people drew back and then made a joint onslaught. جال بعضھم علی بعض means, they assailed or assaulted one another in battle, etc. (Aqrab & Taj). Thus جالوت is an attributive name meaning, a person or a people who is unruly and moves about attacking and assaulting others. In the Bible the parallel name is Goliath (1 Sam. 17:4) which means, "running, ravaging and destroying spirits" or "a leader or a giant" (Enc. Bib. and Jew. Enc.). The Bible uses the name about one individual but really the word signifies a party of ruthless freebooters, though it may also be applied to certain individuals symbolizing the characteristics of the party. The Quran appears to have used it in both these senses in the verses under comment.

Commentary:

Self-control and discipline are the key to most successes, and possession of these qualities is necessary to successfully meet God’s trials. The present verse speaks of one such trial. The exception of a handful of water was made with a twofold purpose: (1) to afford the marching force an essential physical relief by permitting them to moisten their parched throats, but at the same time to prevent them from drinking freely, which would have damped their spirits and made them negligent of the enemy; and (2) to make the trial all the more tantalizing, for in many cases it is easier to withhold from a thing altogether than to use it in a strictly limited measure. The Bible mentions the incident in Judg. 7:5-6.

The concluding clause, i.e. how many a small party has triumphed over a large party by Allah’s command, contains a mighty lesson of hope for the righteous. When God wills a thing, numbers do not matter. The truth of this statement has been borne out by history in all ages.

The Jalut spoken of in this verse does not signify a person but a people, while the word جنود (forces) points to the helpers and associates of these people. The Bible refers to Jalut under the name of Midianites who pillaged and harassed the Israelites and destroyed their land for several years (Judg. 6:1-6). The Amalekites and all the eastern tribes assisted the Midianites in their raids (Judg. 6:1) and formed "the forces" referred to in the verse.

Important Words:

تیمموا (seek) is derived from یم or ام. They say یمه i.e. he sought it. یمم فلانابرمح means, he sought and singled out that person for attacking with his spear. تیمم الامر means, he sought and singled out the affair. تیمم للصلوة means, he performed what is termed تیمم for his Prayers, i.e. instead of performing the prescribed ablution with water he sought dust and touching it with his hands passed them over his face, etc. (Aqrab & Mufradat).

خبیث (bad) is derived from خبث i.e. he or it was or became bad or foul or abominable or wicked or filthy or impure (Lane).

تغمضوا (connive) is derived from اغمض which again is derived from غمض i.e. it became hidden and concealed. غمض فی الکلامmeans, he made his speech obscure, and abstained from making it clear in meaning. اغمض means, he closed, or shut his eyes; he connived at something so as to practically treat it as something unseen or hidden. اغمض فی البیع means, he demanded a lowering of the price of a thing owing to its badness. اغمض عنه فی البیع means, he connived at the bad quality of the thing and was not strict settling its price (Aqrab & Lane).

Commentary:

The verse implies that believers should not only spend in the cause of Allah but should spend what is good and pure; for even a lawfully-earned property might include things that are bad. They should not deliberately select worthless and worn out things for the purpose of charity. Old and second-hand things may indeed be given to the poor, but such things should not be specially selected or singled out for this purpose. Indeed, a believer can be said to have properly discharged his duty for "spending" in the cause of Allah only if he spends "good things".

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.

11:2.

39:24.

7:54; 18:79.

4:163.

Important Words:

محکمات (decisive in meaning) is derived from احکم which again is derived from حکم which means, he decided or he judged; he prevented or restrained or withheld. احکمه means, he rendered it firm, stable and secure; he restrained it. Hence محکم means: (1) that which has been made secure from change or alteration; (2) that in which there is no ambiguity or possibility of doubt; (3) that which is clear in meaning and decisive in exposition (Aqrab, Mufradat & Lane).

ام (basis) is the noun-infinitive from ام (amma), i.e. he aimed at or sought or took himself to. ام possesses a variety of meanings some of which are: (1) mother; (2) source or origin or basis of a thing; (3) anything which is a means of sustenance and support or of reformation and correction for another; (4) anything to which other things surrounding it are linked (Aqrab & Mufradat).

متشابھات (susceptible of different interpretations) is the plural of متشابھة which is derived from شبه. They say شبھه به i.e. he made it to be like that; he likened it to that. شبه علیه الامر means, he rendered the affair confused or obscure or ambiguous to him. تشابه الرجلان means, the two men were so like each other that it was difficult to distinguish one from the other. متشابهmeans, mutually resembling. Thus the expressions متشابھه is used about (1) that phrase, sentence or verse which is susceptible of different, though concordant, interpretations; or (2) that whose parts resemble or are concordant with one another; or (3) that whose true significance bears a similarity to a sense which is not meant; or (4) that of which the true meaning is known only by referring it to what is termed محکم (decisive); or (5) that which cannot be rightly understood without repeated consideration (Aqrab, Lane & Mufradat).

زیغ (perversity) is the noun-infinitive from زاغ which means, he declined or deviated, or turned aside from the right course. So زیغ means, deviation from the truth or the right course; crookedness; doubt. ازاغه means, he made him deviate from the right course (Aqrab & Mufradat).

تاویله (its interpretation). تاویل is the noun-infinitive from اول which is derived from آل i.e. he or it turned or returned. اولهmeans, he caused it or him to turn or return. اول الکلام means, he interpreted or explained the speech or writing. اول الرؤیاmeans, he interpreted the dream. تاویل means, (1) interpretation or explanation; (2) conjecture about the meaning of a speech or writing; (3) turning away a speech or writing from its right interpretation; (4) interpretation of a dream; (5) end, result or sequel of a thing (Lane & Aqrab). In the present verse the word تاویل occurs twice, the first-mentioned تاویلgiving the second or the third meaning, while the second-mentioned gives the first or the fifth meaning.

الراسخون (firmly grounded) is the plural of الراسخ which is derived from رسخ i.e. he or it was or became firm, stable or established. رسخ الشیءmeans, the thing became firmly established. رسخ العلم فی قلبه means, knowledge became firmly established, or sank deep, in his heart. الراسخ فی العلم is one whose knowledge is extensive and deep-rooted, being firmly established and based on sure ground (Aqrab & Mufradat).

Commentary:

The verse, which was revealed when a party of Christians from Najran visited the Holy Prophet in Medina (Jarir), serves a fourfold purpose: (1) it gives the genesis of the later Christian doctrines and explains how the true original doctrines became perverted; (2) it tells how the critics of Islam, particularly the Christians, distort true Islamic teachings in order to find an excuse for attacking Islam; (3) it warns Muslims to take a lesson from the history of Christians; and (4) it supplies a sure and trustworthy principle of interpreting revealed Books, or, for that matter, any writing or speech, in a right manner.

What proved the perversion of the Christian faith was that expressions like "Son of God" etc. used metaphorically were taken literally and the simple and straightforward faith of Jesus was transformed out of all recognition, the متشابهbeing given the place of محکم.

Again, it is on record that when the party of Christians, referred to above, visited the Holy Prophet and had a discussion with him on the godhead of Jesus, they, like clever casuists, who when it suits their purpose tear a passage from its context and then base their arguments on it, asked the Holy Prophet if the words کلمة الله (word of God) and روح(spirit) were used about Jesus in the Quran, and, receiving an answer in the affirmative, joyfully exclaimed that the divinity of Jesus was thereby proved. They did not care to ponder over the explanation of these words in their context, which did not at all bear out the sense which they thought they possessed. It is to such objectionable practices that allusion is made in this verse, which lays down the golden rule that, in order to prove a controversial point, the decisive and clearly worded parts of a Scripture should be taken into consideration, and that if they are found to contradict the construction put upon a certain ambiguous passage quoted in support of an argument, that interpretation should be rejected and the passage should be so interpreted as to make it harmonize with the decisive and clearly worded parts of the text.

This golden rule should always be observed whenever it is required to interpret or explain a passage which is susceptible of several interpretations and is not easily comprehensible. Its observance is all the more necessary when a seemingly difficult and knotty verse of the Quran is sought to be explained. Any interpretation which clashes with other verses of the Quran and runs counter to the clearly worded parts thereof should be rejected and only that interpretation which is in harmony with its basic principles should be accepted.

According to the verse, the Quran has two sets of verses. Some are محکم (decisive in meaning) and others متشابه(capable of different interpretations). The right way to interpret a متشابه verse is that only such interpretation of it should be accepted as agrees with the verses that are محکم and all other interpretations should be dismissed as incorrect. It is on record that one day the Holy Prophet, on hearing people disputing about the interpretation of certain verses of the Quran, angrily said: "Thus were ruined those who have gone before you. They interpreted certain parts of their scriptures in such a manner as to make them contradict other parts. But the Quran has been so revealed that different parts of it should corroborate one another. So do not reject any truth by making one part contradict the other. Act on what you understand thereof and refer that which you do not understand to those who know and understand it" (Musnad).

The above hadith also refutes the theory of abrogation, for it speaks of the Quran as a Book of which all parts corroborate one another and condemns those who think that some of its verses contradict others. To Ahmad, the Holy Founder of the Ahmadiyya Movement, goes the credit of exploding the so-called abrogation theory. He and his disciples have given convincing explanations of those verses which were previously regarded as abrogated.

It may be noted here that in 39:24 the whole Quran is called متشابه and in 11:2 all the Quranic verses have been described as محکم. This should not be taken as contradicting the verse under comment, according to which some verses of the Quran are محکم and others متشابه. The apparent in-consistency is easily explained. So far as the real significance of the Quranic verses is concerned the whole of the Quran is محکم (decisive), inasmuch as all its verses contain decisive and eternal truths. In another sense, however, the whole of the Quran is متشابه inasmuch as the Quranic verses have been so worded as to give, at one and the same time, several meanings equally true and good. The Quran is also متشابه (i.e.mutually resembling) in the sense that there is no contradiction or inconsistency in it, its different verses affording support to one another. But parts of it are certainly محکم or متشابه for different readers according to their mental and spiritual capacities, as the present verse points out.

As regards prophecies, those that are couched in plain and direct language, susceptible of only one meaning, would be regarded as محکم and those that are described in figurative or metaphorical language, capable of more than one interpretation, would be regarded as متشابه. The prophecies described in metaphorical language should, therefore, be interpreted in the light of the prophecies that have been clearly and literally fulfilled and also in the light of the basic and fundamental principles of Islam. For an example of محکم prophecies, the reader is referred to 58:22; whereas 28:86 contains a متشابه prophecy.

The term محکم may also be applied to such verses as embody full and complete commandments while متشابه verses are those which give only part of a certain commandment, and require to be read in conjunction with other verses to make a complete injunction.

Moreover, محکمات (decisive verses) generally deal with the Law and the doctrines of Faith, while متشابھات generally deal with topics of secondary importance or describe incidents in the lives of Prophets or the history of peoples and, while so doing, sometimes make use of idioms and phrases capable of different meanings. Such verses should not be so interpreted as to contradict the clear-worded tenets of the Faith.

The Arabic clause which has been translated as and none knows its right interpretation except Allah and those who are firmly grounded in knowledge; they say, ‘We believe in it; the whole is from our Lord', may be rendered in two ways, according as the pause is made after the word الله (Allah) or after the word العلم (knowledge). If the pause is made after العلم (knowledge), the clause would be translated as above and the term would in this case apply to verses pertaining to events of the past or verses containing general exhortation. If, however, the pause is made after الله (Allah), the term متشابھات would refer to prophecies of which the real interpretation is known to God only. In this case the clause would be translated as, "and none knows its interpretation except Allah; and those who are firmly grounded in knowledge say, "We believe in it, the whole is from our Lord". Grammatically, both constructions are correct.

Finally, it may be noted that the use of metaphors, the main basis of متشابھات verses, in religious scriptures is necessary; (1) to assure vastness of meaning in the fewest of words; (2) to add beauty and grace to the style; and (3) to provide for the people a trial (ابتلاء) without which spiritual development and perfection is not possible.

3:20; 5:4.

Commentary:

The Jews and Christians used to say that they were not bound to accept Islam because it was the Quran that verified the Torah and the Gospel, and not the Torah and the Gospel that verified the Quran. Apart from the fact that the Quran does not "verify" the previous scriptures in the sense in which they understood it, their sense of false security has been shattered in this verse and it has been declared unequivocally that Islam is now the only religion acceptable to God. Even if the word اسلام (Islam) is here taken to signify not "the Religion of Islam" but "submission and resignation to the will of God", the present verse makes it binding on the People of the Book to accept Islam as it alone now represents the will of the Supreme Being.

4:34.

Commentary:

This verse, without giving the details, forms the basis of the Islamic law of inheritance. Detailed rules are given in the succeeding verses. The verse lays down the general principle of the social equality of man and woman. Both are entitled to a suitable share in the property.

Important Words:

بھتان (lying) is the noun-infinitive from بھت. They say بھته i.e. he slandered him or accused him falsely; or he did so in such a manner as to make him confounded at the falsity of the charge. بھتان therefore means, a calumny, slander or false accusation; falsehood by reason of which one is perplexed or confounded and is rendered unable to see his right course; a false accusation of adultery against a woman (Lane & Aqrab).

Commentary:

The verse does not mean that man can divorce his wife at will. Anas, a Companion of the Holy Prophet, relates that once Abu Ayyub and Abu Talha wanted to divorce their wives (without valid reason) and asked the Holy Prophet about it. He counselled them not to do so, characterizing their act as an act of injustice. Thereupon, they abandoned their intention of divorcing their wives and retained them. This does not mean that a husband cannot divorce his wife without obtaining the permission of the authorities; he can do so, if he so desires; but he will certainly be accountable before God if he does so without valid reason. Elsewhere the Holy Prophet is reported to have said, "Surely of the things sanctioned by the Law of Islam the most hateful in the sight of God is divorce" (Dawud, ch. on, Talaq).

If for some special reason a man wishes to divorce one wife and marry another, he is not allowed to take back from the former what he has already given her, no matter however big the sum may be. If he does so, he will be guilty of infidelity and sin.

5:2, 97.

Important Words:

انتقام (retribution) is derived from نقم. They say نقم الیه i.e. he exacted vengeance upon him; he punished him. انتقمت منهmeans, I took vengeance on him; I inflicted penal retribution on him or I punished him. انتقام thus means, vengeance, punishment or penal retribution (Lane & Aqrab). See also 3:5 and 5:60.

Commentary:

If a man kills game, when he is in the state of احرام (pilgrimage), he should give as compensation a like animal to be taken to Mecca for sacrifice. For instance, if the game killed by him is a deer, he should offer a goat. If the like of the game killed cannot be found, then an animal costing approximately as much as the game killed should be offered, or failing that, the pilgrim should spend the estimated price of the game in feeding the poor, which is two مد per head according to some theologians and one صاع according to others, a مد being roughly two handfuls of corn while a صاع is four times as much as a مد. If, however, the pilgrim is unable to do even that, he should fast for as many days as the number of the poor he could feed with the estimated price of the game killed. The fasting and the feeding of the poor, as the case may be, should preferably be done at Mecca.

14:33; 16:11; 22:64; 35:28.

6:142; 13:5.

Important Words:

متراکبا (clustered) is derived from رکب. They say رکبه i.e. he rode it or mounted it; it got upon it or it became superincumbent upon it. تراکب means, it lay one part upon another; it was or became heaped or piled up. So متراکب means, piled or clustered together one above another (Aqrab).

طلع (sheaths) is from the verb طلع (tala‘a), i.e., he or it rose or appeared or came forth. طلع is what comes forth from the palm tree and becomes dates; the spathe or flowers of the palm tree (Lane).

قنوان (bunches) is the plural of قنو which is derived from قنا . They say قنا المال i.e. he acquired and amassed property for himself. قنو means, a bunch of dates (Aqrab).

ینعه (the ripening thereof). ینع is from the verb ینع (yana‘a). They say ینع الثمر i.e. the fruit became ripened and fit for gathering; it (fruit, etc.) became red. یانع means, the ripe fruit. ینع is both the noun-infinitive from the verb ینع (yana‘a) in which case it means the ripening of a fruit, and the plural of یانع in which case it means the ripe fruits (Aqrab).

Commentary:

In this verse revelation is likened to rainwater and the verse answers the question why there is discord and strife at the advent of Prophets, if revelation is indeed a blessing. The verse says that just as by rainwater all kinds of vegetation grow up, both bad and good, according to the seeds lying concealed in the earth, similarly at the advent of Divine revelation, men, so far remaining mixed up, become divided into good and bad. The good ones accept the Messenger of God, help him and become pious and holy, like trees which bear good fruit or like shrubs which bring forth beautiful flowers or like herbs which give out a sweet odour; but there are others—the bad ones—who oppose the Prophet, persecute his followers and act corruptly in the earth. These are like trees which bear bitter fruit or like flowerless and thorny bushes or like plants and herbs which give out a bad smell.

The words مشتبھا و غیر متشابه (similar and dissimilar) imply that whereas some fruits resemble each other, some differ from others. This may apply either to fruits of different kinds, which resemble one another in certain respects and differ in others, or to fruits of the same kind which, although resembling one another in the main points, differ from one another in minor details, some tasting sweeter than others and some varying in colour or size. The same is the case with those who believe in the Prophets and follow Divine guidance. Although they bear great resemblance to one another, yet there are differences between them, some being morally and spiritually more advanced than others. Again, some are advanced in one phase of spiritual growth, while others are advanced in another. Among the Companions of the Holy Prophet, too, we see that one became an Abu Bakr, another an ‘Umar, and another an ‘Uthman and yet another an ‘Aliand so on. They attained to different stages of spirituality and developed different phases, according to their respective natural capacities and dispositions.

The words, the ripening thereof, refer to an implied objection that might be raised by the deniers of revelation––namely, that even those who accept Divine revelation do not all become pure and holy. The above-quoted words answer this objection by pointing to the analogy of the ripening of fruit. The people are asked first to note the condition of fruits when they are yet unripe and then see how sweet and delicious they become after becoming ripe. Just as it is unfair to judge a fruit by an unripe specimen, similarly, it is unfair to find fault with the fruits of revelation on the basis of such individuals as are yet in the process of development and have not attained to perfection. The verse points out that in the beginning there are bound to be weaknesses and shortcomings even in believers, just as there is bound to be sourness in the taste of an unripe or undeveloped fruit. So it is not just to deny the usefulness of revelation on the basis of weaknesses that are to be met with in believers whose spiritual condition is not yet fully developed.

The verse most beautifully draws attention to three important points that can be deduced from the analogy of the various kinds of vegetation that grow as a result of rain: (1) that rain brings forth both good and bad vegetation (believers and disbelievers); (2) that even in good fruits (believers) some variety is to be found, i.e. points of similarity and dissimilarity; and (3) that in the early stage of development even good fruits are not sweet and may even be sour.

5:13.

2:61.

2:58; 20:81.

Commentary:

See notes on 2:58 & 61.

The words, And they wronged Us not, mean that they did not harm the cause of the religion revealed by God

33:12.

Important Words:

لیبلی (that He might confer). یبلی is derived from ابلا which is derived from بلاء . They say بلاہ or ابتلاہ i.e. he tried, proved or tested him with something good or evil. ابلاہ اللّٰه بلاء حسنا means, God did to him a good deed. ابلیته معروفا means, I conferred upon him a favour or benefit. بلاء means, the act of trying or testing; a trial or a test; an affliction of any kind by which one’s patience or any other virtue is tried or proved or tested; a benefit, favour or blessing; grief; imposition of a difficult or troublesome thing. بلاء حسن means, a great benefit or favour or blessing of God or a good gift of God. الابتلاءsignifies trying, proving or testing with something; seeking and desiring; choosing or selecting (Lane).

Commentary:

The words, So you killed them not, but it was Allah Who killed them, signify that the victory at Badr was not due to any effort on the part of the Muslims; it was purely an act of God. Thus, as enjoined in the preceding verse, there is no justification for Muslims to flee from a battlefield.

The Battle of Badr, fought in the second year of Hijrah, began with single combats; then there was a general attack. At this juncture the Holy Prophet took a handful of pebbles and cast them towards the enemy. That was a token for the help of God to come, just as striking the water of the sea with the rod by Moses was a signal for God’s aid to arrive. When the Holy Prophet cast the pebbles, there rose a strong gale which, blowing directly in the direction of the enemy, blinded their eyes with sand and thus contributed to their discomfiture and the victory of the Muslims. It is to this incident that the words, it was Allah Who threw, refer, hinting that really it was the hand of God, and not the hand of the Prophet, which cast the pebbles, and that the victory was due to the fact that God had come to the help of the Muslims.

The reader should note that while speaking of the Companions of the Holy Prophet in the words, you killed them not, the verse ascribes no act to the Companions, but simply denies their having killed the enemy, whereas in the case of the throwing of the pebbles by the Holy Prophet the verse says, thou threwest not when thou didst throw, but it was Allah Who threw, thus hinting that although victory came from God, yet the Holy Prophet also had a share in the affair. He contributed his share in the form of earnest prayers which drew the help of God.

The throwing of a handful of pebbles and sand by the Holy Prophet bears a remarkable resemblance to the striking of the waters by Moses with the rod. Just as in the latter case the act of Moses was a signal for the wind to blow, which led to the drowning of Pharaoh and his hosts in the sea, similarly, the throwing of a handful of pebbles by the Holy Prophet was a signal for a strong wind to blow which led to the destruction of Abu Jahl (of whom the Holy Prophet spoke as the Pharaoh of his people) and his host in the desert. Again, after the Battle of Badr, the bodies of Abu Jahl and other leaders of the Quraish were cast into the bottom of a pit or an old well, and thus the similarity of the fate of Abu Jahl with that of Pharaoh was completed; for, just as the latter together with his host was drowned into the depths of the sea, so was the former with his comrades cast into the bottom of a well.

The reference in the words, Allah is All-Hearing All-Knowing, is to the prayers of the Holy Prophet which God heard and accepted and in response to which He conferred such a signal victory on the Muslims.

19:48; 26:87; 60:5.

11:76.

Important Words:

اوّاہ (most tender-hearted) is the intensive adjective from اوہ. They say, اوہ or تأوہ i.e. he said, Ah! or Alas! he moaned or uttered a moan; or he gave prolonged utterance to distress or complaint. اواہ means, one who is often saying, Ah! or Alas! from a motive of love or pity or fear; one often moaning or mourning or sorrowing; compassionate or tender-hearted; one often praying; one who praises God greatly or glorifies Him much; one who addresses himself with earnest supplication to God, confident that his prayer will be accepted; one inviting much or often to what is good (Lane).

Commentary:

The preceding verse declares that praying for disbelievers, after it has become clear that they are inmates of Hell, is forbidden. The present verse explains a prayer which Abraham offered for his idolatrous father on the basis that he had made a promise to do so. Abraham, however, was not slow in dissociating himself from his father as soon as it became clear to him that he was an enemy of God. The verse ends with words expressive of high praise for Abraham. See also 6:75.

6:48; 7:98-99.

Important Words:

ارءیتم (Tell me) means, have you considered; or tell me you; or simply, tell me( Lane).

Commentary:

The words, by night or by day, contain a subtle allusion to the destruction of the people of Mecca, on whom punishment was to come both during the day and at night. At the Battle of Badr, which was the first pitched battle fought between Muslims and Meccans and in which the foundations were laid of the latter’s complete destruction, they had a foretaste of their ruin "by day" while at the Battle of the Ditch, which was the last real trial of strength between the two parties, the circumstances which caused their ruin were brought into existence "by night." The punishment which was to overtake the Meccans by night has been mentioned here before that which was to overtake them by day, because the former was to deal to them a blow which was to end their power for all time.

The verse also constitutes a rebuke to disbelievers that they should not indulge in futile discussion as to the time and form of the promised punishment but should try to escape it by effecting a change in their lives.

57:5; 58:8.

34:4.

Important Words:

شأن (anything) is the substantive noun from شأن. They say شأنت شأنه i.e. I pursued his way or course, doing as he did. They say ھو رجل عظیم الشان i.e. he is a man of great importance. The Arabs say من شأنه ان یفعل کذا i.e. it is his business or his way or nature to do such a thing. شأن means, a thing, an affair or a business; state, condition, quality or manner; importance attached to a person or thing (Lane & Aqrab).

یعزب (is hidden) is formed from عزب which means, he or it was or became distant or remote or absent; he or it became hidden or concealed; he or it went away or departed. They say عزبت الابل i.e. the camels went away to a distance in the pasturage not returning in the evening. عزب عن فلان حلمه means, the forbearance of such a one quitted him. عزبت الارض means, the land was or became destitute of inhabitants (Lane & Aqrab).

Commentary:

The present is one of the most remarkable verses of the Quran. It appears as if God is making His address from the Throne of His Majesty and Glory. Whereas on one side of Him are seated the Holy Prophet and his followers, on the other are the disbelievers. The words, And thou art not engaged in anything and thou recitest not from Him any portion of the Quran, refer to the Holy Prophet and Muslims, and the words, and you do no work but We are witnesses of you when you are engrossed therein, are addressed to disbelievers. The verse reminds believers that mere acceptance of truth or mere preaching of the word of God is not sufficient. It is the way in which one carries belief into practice and the motives behind actions that really count. A true believer, therefore, should always be subjecting his intentions and deeds to strict scrutiny. So let not those who have believed delude themselves with the idea that the mere profession of faith and the preaching of it would win them the pleasure of God and attract His help. They will have to show by the sincerity of their motives and the purity of their conduct that they really deserve it. The verse embodies the great lesson that unless good actions are performed with pure motives and done in the right manner, they cannot produce good results or win the pleasure of God. To the other side, also, the stern warning is issued that their denial of the truth and mocking and scoffing at it as well as their activities against the religion of God are not going unnoticed and they will meet with the fate they deserve.

The words اصغر and اکبر (smaller and greater) have been used to point out that whereas some things remain hidden on account of their smallness, there are others, parts of which remain hidden owing to their largeness. For instance, one can see only a part of a big mountain and not the whole. The Quran, therefore, rightly says that on the one hand God’s vision is so sharp and penetrating that nothing, however, small it may be, can remain hidden from Him; and on the other hand, His vision is so comprehensive that no part of a thing, however big it may be, can escape His sight.

Moreover, science has established the fact that both seeing and hearing depend on waves and vibrations and that there is a limit to perception by both eye and ear. The eye does not react to vibrations which fall short of a certain limit, nor to those which are beyond a certain limit. The same is the case with the ear. The ear cannot hear a sound which is communicated to it by vibrations which are less than thirty per second or which exceed forty per second. Thus, even scientifically, it is proved that certain things escape the comprehension of both the ear and the eye by reason of either their smallness or their bigness. But, says the Quran, it is not so with God, Who sees all things in their entirety.

2:78; 16:24; 27:75; 28:70; 36:77.

Important Words:

یثنون (fold up) is derived fromثنی . They say ثنی الشیء i.e. he doubled or folded or bent the thing; he turned one part of it upon the other; he drew one of its two extremities to the other; he joined or adjoined one of the things to the other. ثنا زیداmeans, he turned Zaid away or back from his course, or from the object of his want. ثنا صدرہ (lit. he folded his breast or bosom) means, he concealed enmity in his breast or bosom; or he folded up what was in it, in concealment. The expression انھم یثنون صدورھم means, surely they infold and conceal in their bosoms enmity and hatred; or they bend their breasts or bosoms and fold up and conceal what is therein (Lane & Aqrab).

یستغشون ثیابھم (they cover themselves with their garments). یستغشون is derived from استغشی which is again derived from غشیwhich means, it covered or concealed or overwhelmed. استغشی ثوبه or استغشی بثوبه means, he covered himself with his garment in order that he might not see or hear; or he put his garment as a covering over his ears—a phrase denoting a refusal to hearken, or, as some say, an allusion to running (Lane).

Commentary:

In the previous verse, mention was made of the obstacles which of themselves happen to come in the way of men, and of the means to remove them, while the present verse speaks of the obstacles which men themselves put in their way and which can be removed only if they desire to have them removed.

The expression یثنون صدورھم (they fold up their breasts) means that disbelievers keep their doubts and objections hidden in their minds and do not disclose them to others and have them removed. This is why they cannot see the right way. Unless one seeks the satisfaction of doubts by disclosing them to others who are in a position to remove them, one can never attain to truth.

The expression یستغشون ثیابھم (they cover themselves with their garments) is used when a person turns a deaf ear to another man and refuses to see the truth. Thus the second reason why disbelievers were debarred from accepting the truth was that they refused to listen to the Holy Prophet. They not only themselves abstained from listening to the Holy Prophet but also prevented others from doing so, declaring that what he preached was magic and would captivate their hearts if they hearkened to it (see 21:4; 41:27; 46:8; 74:25). This attitude of disbelievers in refusing to listen to the Holy Prophet was even more injurious for them than their keeping doubts hidden in their hearts, because there is a possibility, however remote, that a person who does not disclose his doubts to others may sometimes happen to listen to a discourse dealing with the subject about which he entertains doubts and may thus have them removed by chance, but there is no hope for a person who refuses to listen to the truth.

The verse points to the fact that disbelievers have to deal with a Being Who knows even their secret ideas and therefore they cannot take shelter under the false plea that, as the truth

was not explained to them, they deserved to be excused if they did not accept it. A person who tries to evade the truth and deliberately shuts his eyes to it cannot excuse himself on the score of ignorance. Such men are as guilty as those who refuse to accept the truth after it has been fully explained to them. They alone can legitimately bring forward the plea of ignorance who make an honest effort to understand and arrive at the truth, but somehow or other fail to do so, or whom the Message of truth does not reach though they are ready to welcome it.

The words, what they conceal and what they reveal, may also refer to the concealed hatred which disbelievers harbour in their minds against the heavenly Messenger and to their open acts of hostility towards him.

The expression, ذات الصدور (what is in their breasts), refers to the hidden thoughts that dominate men. As the uppermost part of anything is called its صدر (Lane) and as the thoughts of a man naturally occupy the highest position in him—all his actions being subordinate to them—therefore, they are represented as being seated in his صدر of which the plural is صدور. The verse thus means that God has sent His Messenger because He knew the innermost corrupt condition of the minds of disbelievers, which demanded that a heavenly reformer should come. Therefore, they cannot say that they needed no reformer.

41:52.

Commentary:

See the next verse.

Commentary:

Messengers of God are always mocked at because they bring teachings which the people of their time are not prepared to accept. But these people never pause to consider that if heavenly Messengers were not entrusted with extraordinary work, there would be no need for God to send Messengers. It is only because man, in spite of his intellectual attainments, cannot rid himself of his manifold troubles and because the cure which, with the help of his experience and knowledge, he devises brings him no relief that God sends His Messengers for his guidance and deliverance, and as the remedy which they suggest is out of the ordinary, it naturally appears strange to him and he begins to ridicule and mock at it. But despite this jeering and ridicule, Divine Messengers and their followers succeed in attaining their goal, while their opponents make fools of themselves and incur God’s displeasure.

For the meaning of the expression, we shall mock at you, see note on 2:16.

11:29, 89.

Commentary:

Salih here answers the objection of his people mentioned in the preceding verse to the effect that, but for the doubts created in their hearts by his teachings, they would have taken him as their chief. His reply is that if he is a true Messenger of God, it would do him no good to forsake Divine teachings and ally himself with them; it would bring on him only ruin and destruction.

11:64.

7:94.

Important Words:

توفیق (power) is the noun-infinitive from وفق (waffaqa) which is the transitive form of the verb وفق (wafiqa). They say وفق امرہ i.e. his affair or case was right or agreeable with what was desired. وفقه الامر (waffaqa-hu) means, he disposed or adapted him to a thing; or he made him fit for it. وفقه الله means, God disposed or directed him to the right course; or He made him to take or follow the right course; or He directed him by inspiration to that which was good. توفیق means, being disposed or directed to take the right course or being granted fitness or power to do the right thing (Taj).

Commentary:

This verse contains an answer to the jibes of Shu‘aib’s opponents. He says to them: "It is not my Prayers but my God Who bids me preach to you. Now let me know if the word of God should come to me with truth and He should, out of His bounty, provide me with lawful sustenance, have I not then a right to exhort you to righteousness and to prohibit you from things which I have shown you to be injurious?"

This verse also sheds light on the position of a heavenly Messenger. Every Messenger of God has to face similar difficulties. In the beginning people show impatience at his preaching. They think that he wants to exercise authority over them and to bring compulsion to bear upon them. The second stage is that of indifference when they leave him alone. But neither the impatience nor the indifference of his opponents can stop a Prophet from preaching his Message. He carries on his work with unabated zeal in all circumstances till God crowns his efforts with success.

Commentary:

The expression معه (with him) does not necessarily mean that the two youths were sent to prison with Joseph at the same time. It only means that they were kept in the same prison with him.

The dreams of the butler and the baker are given in detail in Genesis (chap. 40), but their substance is the same as given in the Quran. The fact that they asked Joseph the interpretation of their dreams shows that he was held in very high esteem in the prison for his piety; for it is only from highly spiritual and pious persons that men ask the interpretation of their dreams. His two fellow-prisoners pay a further tribute to Joseph’s piety in the words, we see thee to be of the righteous.