وَكَانَ

7:12, 13; 15:29-33; 17:62; 18:51; 20:117; 38:72-77.

Important Words:

اسجدوا (submit) is derived from سجد which means (1) he humbled or submitted himself; (2) he bowed; (3) he prostrated himself. They say سجدت السفینة للریاح which means, the boat bowed before the wind, i.e. it followed the direction of the wind (Aqrab); (4) the word also means, he obeyed and worshipped (Mufradat).

الا (but) is used to signify the sense of exception. In Arabic استثناء (exception) is of two kinds: (1) استثناء متصل i.e. an exception in which the thing excepted belongs to the same class or species to which the things from which an exception is sought to be made, belong, as we say جاء القوم الازیدا i.e. all the people came except Zaid. Here Zaid belongs to the same class to which the people belong. (2) استثناء منقطع i.e. an exception in which the excepted thing belongs to a different class or species, as they say جاء القوم الاحمارا i.e. all the people came except the donkey. Here the donkey does not belong to the class or species from which exception is sought to be made. In the verse under comment the word الا denotes the latter kind of exception, Iblis not being one of the angels.

ابلیس (Iblis) is derived from ابلس which means: (1) his good or virtue became less or decreased; (2) he gave up hope or he despaired of the mercy of God; (3) he became broken in spirit and mournful; (4) he was perplexed and was unable to see his way; (5) he was or became silent on account of grief or despair; (6) he was cut short or silenced in argument; (7) he became unable to prosecute his journey; (8) he was prevented from attaining his wish. ابلیس (Iblis) is generally considered to be a name of Satan (Lane). Based on the root meaning of the word, ابلیس is a being who contains little of good and much of evil and who, on account of his having despaired of God’s mercy, owing to His disobedience, is left perplexed and confounded and unable to see his way. Iblis is often considered identical with Satan, but is in some cases different from him, as will appear from the following commentary.

کان (was) is a very common word of the Arabic language giving a vast variety of meanings some of which are: (1) he or it was; (2) he or it is; (3) he or it shall be; (4) he or it came into being; (5) he or it became; etc. The word is also used to express a permanent attribute or quality, as the Quran says: کان الله علیما حکیما i.e. Allah is All-Knowing, Wise. The expression ماکان لنبی ان یکون له اسری means, it does not behove a Prophet, or it does not become a Prophet, or it is not right or proper for a Prophet that captives be taken for him (8:68). The clause ماکان لنبی ان یغل means, it is impossible for a Prophet to act dishonestly, or a Prophet cannot act dishonestly (3:162) (Aqrab, Mufradat, Taj & Kashshaf).

Commentary:

When Adam became an image of the attributes of God, and attained the rank of a Prophet, God ordered the angels to serve him. The words اسجدوالآدم do not mean, "Fall prostrate before Adam." The Quran definitely says: Prostrate not yourselves before the sun, nor before the moon, but prostrate yourselves before Allah, Who created them (41:38). Thus prostration before Adam by way of worship is opposed to the teachings of the Quran, and a command to that effect could never proceed from God. The word سجدة has been used here in the sense of "obedience", and "submission". Thus the verse means that God bade the angels to serve Adam, that is, assist him in his mission. In this way, the angels are ordered to serve all the Prophets of God, their chief duty being to help the cause of a Prophet and to draw the hearts of men towards him.

ابلیس (Iblis), it must be clearly understood, was not one of the angels, because, whereas Iblis has been here described as disobeying God, the angels have been described as ever 'submissive' and 'obedient'. Says the Quran: They disobey not Allah in what He commands them, and do what they are commanded (66:7). Hence ابلیس could not be an angel. The objection, why was God angry with Iblis whereas the commandment stated in this verse was meant for the angels and not for him, is baseless, for elsewhere the Quran makes it clear that Iblis was also commanded to serve Adam. God says: What prevented thee (O Iblis,) from submitting (to Adam) when I commanded thee? (7:13). This shows that Iblis, though not an angel, was also ordered to make submission to Adam. Moreover, even if there were no separate commandment for Iblis, the one for angels must be taken to extend to all others, because angels being the custodians or guardians of different parts of the universe, the commandment given to them automatically extends to all.

As to the identity of Iblis it may be briefly stated that, as described under Important Words, Iblis is really an attributive name given, on the basis of the root meaning of the word, to the Evil Spirit opposed to the angels. Iblis has been so named because he possesses the attributes enumerated under Important Words above, particularly the quality of being deprived of good and of being left bewildered in the way, and of despairing of God’s mercy.

That Iblis was not the satan spoken of in 2:37 below is apparent from the fact that the Quran mentions the two names side by side, wherever the story of Adam is given, but everywhere a careful distinction is observed between the two, i.e. wherever the Quran speaks of the being who, unlike the angels, refused to serve Adam, it invariably mentions the name Iblis, and wherever it speaks of the being who beguiled Adam and became the means of his being turned out of جنة(garden), it invariably mentions the name 'satan'. This distinction, which is most significant and has been maintained throughout the Quran, i.e. in at least ten places (see 2:35, 37; 7:12, 21; 15:32; 17:62; 18:51; 20:117, 121; 38:75), clearly proves that Iblis, who is mentioned side by side with the angels, is different from the 'satan' who beguiled Adam and was one of Adam’s own people to whom Adam was sent as a Reformer.

Thus, Iblis was not one of the angels. This is apparent from the fact that, whereas the angels have been described as being always obedient to God and incapable of disobedience (16:51; 66:7), Iblis has been spoken of as having arrogantly disobeyed a clear commandment of God (7:12, 13). Elsewhere, the Quran speaks of Iblis, saying: He (Iblis) was one of the jinn (a secret creation); then he chose to disobey God’s order (18:51). From the above it is clear that, though not one of the angels, Iblis belonged to a secret creation of God who, unlike the angels, was capable of obeying or disobeying the Lord, as he liked. The Quran further makes it clear that when Iblis insolently disobeyed God, He turned him away and cursed him for his rebellious attitude, whereupon Iblis took the vow that he would thenceforward take to misleading men and hindering them from following the right way (7:17, 18; 15:35, 36, 40; 17:63). Elsewhere the Quran says: "Then said We to the angels, 'Submit to Adam;' and they all submitted. But Iblis did not; he would not be of those who submit. God said, 'What prevented thee from submitting when I commanded thee'? He said, 'I am better than he. Thou hast created me of fire while him hast Thou created of clay.' God said, 'Then go down hence; it is not for thee to be arrogant here. Get out; thou art certainly of those who are abased.' He said, 'Grant me respite till the day when they will be raised up.' God said, 'Thou shalt be of those who are given respite.' He said. 'Now since Thou hast adjudged me as lost, I will assuredly lie in wait for them on Thy straight path. Then will I surely come upon them from before them and from behind them and from their right and from their left, and Thou wilt not find most of them to be grateful.' God said, 'Get out hence, despised and banished. Whosoever of them shall follow thee, I will surely fill Hell with you all." (7:12-19). Elsewhere God says to Iblis: Surely, thou shalt have no power over My servants except such of the erring ones as choose to follow thee (15:43). At yet another place, God says that Iblis was one of the jinn, i.e. a secret creation (18:51). And about the jinn God says: I have created the jinn and men only that they may serve Me. (51:57)

As to the presence of good and evil in the world, it may be said that out of His infinite wisdom God has made man a free agent, giving him the power either to take the right path or be led into the wrong one as he likes. This system in which angels and Iblis both take part is quite in the fitness of things and is for man’s own good; for without being a free agent man cannot deserve praise or be entitled to reward for his good actions; and if man is to become entitled to reward for good actions, he needs must also be responsible for his sins and shortcomings, because his being a free agent must function both ways.

God has done more. He gives every man a good start in life by giving him a good and virtuous nature, and it is man himself who afterwards spoils the goodness of his nature and takes an evil course. Says the Holy Prophet: "Every child is born with a good nature (i.e. the nature of Islam); it is his parents who later make him a Jew or a Christian or a Magian" (Bukhari). God further raises Prophets and sends down His revelation for the reformation of mankind so that, if through their own free choice or under the influence of some evil spirits or bad associates, men should go astray, they may thereby be called back to truth. See also note on 'Satan' under 2:37.

4:82.

2:287; 99:9.

17:74.

42:52; 96:6.

Important Words:

یضلوك (bring about thy ruin). See 2:27.

Commentary:

Various were the ways the hypocrites adopted to bring the Holy Prophet to grief. They would try to mislead him into coming to a wrong decision on a matter of vital importance. But their evil designs were always frustrated because the Holy Prophet was invariably led by God to the right course concerning matters affecting the future of Islam.

The words فضل (grace) and رحمة (mercy), though also general in their significance, sometimes denote "worldly good" and "spiritual blessings" respectively (see 2:65). In this case, the verse would mean that the Holy Prophet enjoyed God’s protection in temporal as well as spiritual matters.

6:55; 16:120; 24:6.

Commentary:

The expression بجھالة (ignorantly) does not mean that the offenders do evil without knowing that it is evil. In fact, every evil deed which a man does is an act of ignorance, born of lack of true knowledge. The Holy Prophet is reported to have said, "There are some kinds of 'knowledge' which are really 'ignorance' ", i.e. the learning of which is injurious to man (Bihar). So the expression بجھالة (ignorantly) has been added to point to the philosophy of sin and to exhort people to acquire true knowledge with a view to avoiding sin.

The words من قریب (soon after) here mean "before death" which may come at any time and is thus always near. The Holy Prophet is reported to have said: "Allah accepts the repentance of man till the agonies of death" Muslim, ch. on Taubah). This explanation is corroborated by what is said in the next verse (4:19), viz. who continue to do evil until when death faces one of them, he says, I do repent now. This shows that repentance may be accepted of any person, if he sincerely repents before death actually overtakes him.

10:89.

2:66; 4:155; 7:164; 16:125.

Important Words:

وجوھا (leaders) is the plural of وجه which gives a number of meanings: face; the outward appearance of a person or thing; the front or the side that confronts the eyes of the looker; the first part of a thing; the leader or chief of a people; motive or intention, etc. (Aqrab).

Commentary:

This verse contains two prophecies concerning the Jews: (1) God will destroy their leaders, and they will be vanquished and "turned on their backs", i.e. banished from and turned out of their country; (2) God will curse them as He had cursed the people who profaned the Sabbath. The words embodying the two prophecies are joined together by the conjunction او(or) not to express doubt but to show that either of the two punishments was to befall the Jews; or that some of them were to be visited with one kind of punishment and others with another. The expression: We will turn them on their backs, does not mean, as some commentators have thought, "We will physically disfigure them and put their faces on their backs." This meaning, besides being against Arabic idiom, is entirely uncorroborated by history. If the word وجوہ is taken in the sense of "faces", then the whole sentence will be taken in a figurative sense, signifying total transformation or ruin.

The verse also makes it clear that when speaking of the profaners of the Sabbath as having been turned into apes (2:66; 5:61; 7:164-169), the verses referred to do not mean that they were actually and physically transformed into apes; for, as the present verse shows, the same prophecy was made concerning the Jews who opposed the Holy Prophet and they were never actually transformed into apes.

Important Words:

For the significance of the words شفیع and شفاعة see under 2:49.

Commentary:

Read in the light of the context the words, Whoso makes a righteous intercession…may mean that a person who persuades others to fight in the cause of God shall have an ample reward, while he who dissuades them from fighting shall suffer punishment for doing so. The verse also signifies that people should not look upon the subject of intercession or recommendation lightly; for the person who intercedes on behalf of, or recommends, another is answerable for his act. If the intercession or recommendation is right and just, he will have a suitable reward; otherwise he will share and be responsible for the evil consequence thereof.

Taking the word شفاعة in the sense of connection, the verse may also be rendered as, "whoso forms a good connection shall have a share thereof and whoso forms a bad connection shall have a like portion thereof," thus emphasizing the importance of forming a good connection whether with God or with His Prophets or with other people. Whereas a good connection may be the cause of rise and progress, a bad one may result in downfall and ruin. For a full discussion of the subject of شفاعة (intercession) see detailed note under 2:49.

It is noteworthy that in connection with "righteous intercession", the word used is نصیب (share or fixed share) whereas in connection with "evil intercession" the word used is کفل (like portion). This is to point out that, whereas the punishment of an evil intercession will only be the like thereof, the good reward of a righteous intercession will have no such restriction but will be as large as God has fixed it, i.e. ten times greater.

58:5.

Commentary:

As the preceding verses contained injunctions which if misconstrued or misapplied, were likely to lead to a Muslim being killed by a Muslim, the present verse gives a timely warning against such an eventuality.

The words, It does not become a believer to kill a believer, have been used to make a touching appeal to believers to abstain from killing each other, since they are like brothers. It, in no case, behoves a brother to kill a brother. The words thus contain an important injunction which forms a fitting sequence to the one contained in the preceding verses concerning the hypocrites. The verse cautions a Muslim to be always on his guard lest in carelessness he should happen to kill a brother Muslim.

In case the slain person is a believer but happens to belong to a hostile people, then the offender shall only free a believing slave and no blood money shall be levied on him, because money paid to a hostile people would go to strengthen their military power against Islam which can in no case be allowed.

In the expression, and if he be of a people between whom and you is a pact, the words, and he be a believer, have not been repeated, in order to point out that the law with regard to the dhimmis (disbelievers under the protection of Muslims), or Mu‘ahids (disbelievers belonging to a people in alliance with Muslims) is the same as for Muslims.

It is worthy of note here that disbelievers who are in alliance with Muslims have not only been placed on a par with the latter, but even a distinction has been made in favour of the former. In case a Muslim is slain, the command relating to the payment of fine has been placed after the injunction to free a slave; while in case one belonging to a people in alliance with Muslims is slain, the order has been reversed, the injunction to pay the fine to his heirs being put before the injunction to free a slave. This has been done to impress upon Muslims the need of showing special regard for treaties and pacts. The payment of fine was an obligation which Muslims owed to disbelievers with whom they had made a pact, and in order to bring home to Muslims the lesson that they should have particular regard for their pacts and treaties, the injunction to pay the fine has in their case been placed before the injunction to free a slave.

Commentary:

This verse further explains and emphasizes the distinction between the "sitters" at home without valid excuse and the "strivers" in the cause of God. The latter are not only superior to the former by "many degrees", but are much more entitled to God’s mercy and forgiveness.

Important Words:

عفوا (Effacer of sins) is derived from عفا meaning, it was or became effaced, erased or obliterated; it perished or came to naught or came to an end. They say عفت الریح الدار i.e. the wind effaced the traces of the house. سلوا الله العافیة means, ask ye of God the effacement of your sins or pray for forgiveness. The word عفا also means, it was or became much in quantity or many in number. An Arab would say اعفیت شعر البعیر i.e. I left the hair of the camel to become abundant and long. عفوا which is one of the attributes of God, means, One Who forgives much; the Very Forgiving; the Effacer of sins (Lane & Aqrab). See also 2:110, 188, 220, 238; 3:135.

Commentary:

The words, Allah will efface their sins, mean not only that Allah will forgive them their weaknesses but that He will also put an end to their hardships by giving victory to Muslims and making them masters of those places where the weak among them were being oppressed and tormented by cruel disbelievers.

The expression عسی (maybe) does not indicate doubt on the part of God but is used to keep the believers, referred to here, in a state of suspense—between hope and fear—so that they may not become lax in prayer and good deeds. The expression is designed to hold out hope without creating a sense of security or a state of complete complacency.

Important Words:

مراغما (place of refuge) is derived from رغم. They say رغم أنفه meaning his nose clove to the dust, i.e. he became abased and humbled. رغمه means, he disliked it. ارغم اھله or راغم اھله means, he forsook or deserted his family against their wish. رغامmeans, earth or dust. مرغم or مراغم means, a road by travelling on which a man separates himself from his people against their wish or so as to displease them; a place to which one migrates; a place of refuge; a safe and fortified place (Lane & Aqrab).

Commentary:

The verse promises those sincere believers who are forced by circumstances to migrate from their homes in the cause of God abundant place of refuge and plentifulness. There is, therefore, no excuse for the people to stay at home surrounded by hostile disbelievers. But the motive must be good and the migration sincere.

The Holy Prophet is reported to have said: "Whoso migrates from his home for the sake of God and His Messenger, his migration will be regarded as having been performed for the sake of God and His Messenger and will be rewarded as such. But whoso leaves his home for the sake of a worldly gain which he wishes to get or for a woman whom he wishes to marry, will be considered to have migrated for the sake of the object for which he migrated, and his migration will not be considered as having been performed in the cause of God" (Bukhari, ch. on Bad’ul Wahy).

3:147.

Commentary:

The expression, you hope from Allah, does not merely signify "hoping to get a reward or recompense", but also includes "hoping to win the pleasure of God and attain His nearness." There can be no bigger incentive for making sacrifices in the cause of religion than the hope that one will thereby win the pleasure and nearness of one’s Lord and Master.

2:285; 4:132; 10:56; 16:53; 24:65.

41:55; 85:21.

Commentary:

The word محیط (One Who encompasses) signifies two things: (1) that God encompasses everything with His knowledge; and (2) that He encompasses all with His power. There is nothing that He does not know and nothing that He does not hold in His power.

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).

See 4:127.

42:14.

Important Words:

حمید (Praiseworthy) is derived from حمد which means, he praised or eulogized him; or he praised him for something depending on the latter’s will. Thus the describing of a pearl as lustrous is not حمد but مدح (see also 1:2). حمید or محمود with which it is almost synonymous, means, praised, eulogized or commended; praise-worthy or laudable. الحمید which is one of the names of God, means, He Who is praised or is praiseworthy in every case (Lane).

Commentary:

See the next verse.

2:201, 202; 42:21.

Commentary:

The verse contains a beautiful exhortation to the people to seek after the good things of the world to come, along with those of the present. When God can bestow on man in an ample measure both the good things of this world and the blessings of the life to come, why should man neglect to strive after both, particularly the good things of the next world which are far superior and are everlasting. Being All-Hearing, God hears our prayers and we can get what we desire by praying to Him; and being All-Seeing, He knows our needs and requirements and He can satisfy them even without our asking for them, in case we are not aware of any of our needs.

2:159.

Commentary:

شکر (gratitude) on the part of man is to have a due sense of the favours of God and render thanks for them both by words of mouth and by action; and on the part of God, it is to give proper rewards to men for their obedience and righteousness. See also 1:2.

Commentary:

Islam does not allow Muslims to speak ill of a man in public, but he who is wronged may cry aloud when he is actually being transgressed against, so that other men may come to his help. He may as well seek redress in a law court. But he should not go about complaining to all and sundry, because that is calculated to create ill-will and bad blood and may disturb public peace which the Quran in no case countenances.

The words, Allah is All-Hearing, All-Knowing, have been added to point out that even for a man who is wronged, it is better to act patiently and refrain from speaking ill of anyone. He may either go to a law court or pray to God and seek justice and solace from Him.

2:137; 2:286; 3:85.

Commentary:

The verse 4:151 above dealt with four classes of disbelievers: (1) those who disbelieve both in Allah and His Messengers; (2) those who profess to believe in Allah but reject His Messengers, i.e. those who believe that there is indeed a God but that He sends no Messengers, or those who think they are bound to accept only that which God sends down by His revelation but do not look upon the behests and precepts of the Prophet as binding on them; (3) those who accept some of the Messengers of God and reject others; and (4) those who accept some claims of a divine Messenger and reject others, or those who, though declaring a claimant to prophethood to be true in his claims, do not think it to be binding on them to enter his fold. In continuation of the above, the verse under comment says that only those people can hope for reward from God who spurn all the above different forms of disbelief and whose faith in God and in all His Prophets is full and unqualified.

2:254; 3:56; 7:177; 58:12.

Important Words:

رفعه (exalted him). See 2:64.

Commentary:

The words, On the contrary, Allah exalted him to Himself, constitute a reply to the taunt embodied in the words of the Jews: We did kill the Messiah, Jesus, son of Mary, the Messenger of Allah (4:158). The verse thus purports to say that he whom the Jews so exultingly claimed to have killed on the cross was never so killed but was exalted to God Himself and granted His nearness. There is no reference here whatever to the supposed physical ascension of Jesus to the skies. The verse only contains a refutation of the allegation of the Jews that, having become accursed by crucifixion, Jesus had become spiritually fallen and degraded, and was, as it were, driven away from the presence of God. In refutation of this charge the verse clears him of the insinuated blemish by speaking of his spiritual exaltation.

It should also be noted that the Quran does not say here that Allah raised Jesus towards the skies, but only that He exalted him towards Himself, which clearly signifies not a physical but a spiritual exaltation, because no fixed abode can be, or has ever been, assigned to God. It is a pity that such an ennobled and holy spiritual significance of the verse should be distorted and debased to prove the utterly unfounded notion that Jesus was taken up to the heavens alive. The Quran would not accept the idea of a human being being physically taken up into the skies even if it were the Holy Prophet himself (17:94). See also note on 3:56.

2:214; 6:49; 17:106; 18:57.

Commentary:

The words, bearers of glad tidings and warners, point to two essential functions of God’s Messengers. They are bearers of glad tidings for those who accept them, promising them prosperity in this world and blissful felicity in the life to come, and they are warners of impending misery and afflictions for those who reject them. When the people of the world are sunk deep in iniquity, God raises among them a Messenger who warns them of the impending punishment and calls upon them to repent because "We never punish until We have sent a Messenger" (17:16).

God sends His Messengers so that the people, on being punished, might have no excuse to say that no warner was sent to them to point out to them their evil deeds and warn them of the impending visitation—an excuse depicted in the words: Our Lord, wherefore didst Thou not send to us a Messenger that we might have followed Thy commandments (20:135).

33:31; 64:8.

Commentary:

The natural destination of those people who are mentioned in the preceding verse is Hell. A bad man must come to a bad end.

Commentary:

The words, to Allah belongs whatever is in the heavens and in the earth, have been added to point out that in case of disbelief the disbelievers cannot harm God or His religion. It is only themselves that they would harm.

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

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

Commentary:

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

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

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

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

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

Commentary:

Commentators differ as to whether the person referred to in this verse as Noah’s son was his real son or only a near relative. According to some, he was his stepson. Ibn Mas‘ud, Ibn ‘Abbas, ‘Ikrimah, Ad-Dahhak, Ibn Jubair and many other commentators, however, are inclined to view that he was Noah’s own son. But discussion of this subject seems to be super-fluous and unnecessary.

Christian annotators have question-ed the authenticity of this incident on the ground that it does not agree with the Biblical account. But the authenticity of the Bible itself as a historical record is open to doubt and it is unreasonable to accept or reject an incident on its authority alone.

10:25; 57:21.

Important Words:

ھشیما (dry grass broken into pieces) is derived from ھشم. They say ھشم الشیء i.e. he broke the thing. ھشمه (hashshama-hu) means, he broke it much or crushed it, namely a dry thing or anything hollow. ھشیما means, a plant that is dry and breaks or is broken into pieces (Lane & Aqrab).

Commentary:

The subject of the worldly life has been further elaborated by another parable in this verse. It purports to say that in the beginning worldly life looks very beautiful and attractive but its end is most wretched and miserable. On the other hand, spiritual life appears very hard and unpleasant at first but it ends most auspiciously and pleasantly. In the heyday of their power nations are very gay and happy and it appears that their glory will endure forever but once their decay and decline set in they are scattered by the winds of adversity like dry broken grass and are so completely forgotten as if they had never lived on this earth.

Important Words:

فجاسوا (and they penetrated). جاس means, he sought for or after a thing or news or tidings eagerly and with the utmost of his endeavour. They say جاسھم الاسد i.e. the lion trod upon them, or came into the midst of them and did mischief among them. The Arabs say جسنا خلال دور القوم i.e. We went to and fro or went about amidst the houses of the people. The Quranic expression فجاسوا خلال الدیار means, they went through the midst of the houses and sought for what was in them or they went to and fro among the houses in a sudden attack or they slew you amid your houses (Lane & Aqrab).

Commentary:

The first disaster befell the Israelites after David, and the second after Jesus. It appears from the Bible that the Jews had become a very powerful nation after Moses and in the time of David they laid the foundation of a mighty kingdom which continued to flourish for some time after his death in its old might and glory. Then it fell prey to gradual decay and about 733 B.C. Samaria was conquered by the Assyrians, who annexed the whole of Israel north of Jezreel. In 608 B.C. Palestine was ravaged by an Egyptian force under Pharaoh Necho and the Israelites came under Egyptian sway (Jew. Enc., vol. 6, p. 665). The loss of their temporal power and their destruction and desolation, however, did not make them mend their ways. They continued in their old wicked practices. The Prophet Jeremiah warned them to give up their iniquities as the wrath of God was about to overtake them. These are Jeremiah’s warnings:

O Jerusalem, wash thine heart from wickedness, that thou mayest be saved. How long shall thy vain thoughts lodge within thee…? For I have heard a voice as of a woman in travail, and the anguish as of her that bringeth forth her first child, the voice of the daughter of Zion, that bewaileth herself, that spreadeth her hands, saying, Woe is me now! for my soul is wearied because of murderers (Jeremiah 4:14 & 31).

The Israelites paid no heed to Jeremiah’s warnings. So "the Lord was very angry with them and removed them out of His sight; there was none left but the tribe of Judah only" (2 Kings 17:18). In the reign of Jehoiakim, Nebuchadnezzar of Babylon made his first invasion of Palestine and carried off some of the Temple vessels, but the city was spared the rigours of a siege. In 597 B.C. also, the city was invested and fell victim to a severe famine. The rebellion of Zedekiah, however, caused a second invasion in 587 B. C., and after a siege of a year and a half, the city was taken by storm. King Zedekiah fled from the city but was taken prisoner. His sons were slain and his eyes were put out and he was bound in fetters and carried off to Babylon. The Temple, the King’s palace and all the great buildings in the city were burnt down, the chief priests and other leaders were put to death and many people were carried off in captivity (Jew. Enc., vol. 6, p. 665 & vol. 7, p. 122 under Jerusalem).

Thus was fulfilled the promise about the first of the two warnings held out to the Israelites by Moses to which the present verse refers. The following passages of the Bible contain Moses’ warnings to the Jews:

"But it shall come to pass, if thou wilt not hearken unto the voice of the Lord thy God, to observe to do all His commandments and His statutes which I command thee this day; that all these curses shall come upon thee, and overtake thee…The Lord shall bring a nation against thee from far, from the end of the earth, as swift as the eagle flieth; a nation whose tongue thou shalt not understand; a nation of fierce countenance, which shall not regard the person of the old, nor show favour to the young: and he shall eat the fruit of thy cattle, and the fruit of thy land, until thou be destroyed: which also shall not leave thee either corn, wine, or oil, or the increase of thy kine, or flocks of thy sheep, until he hath destroyed thee. And he shall besiege thee in all thy gates, until thy high and fenced walls come down, wherein thou trustest, throughout all thy lands: and he shall besiege thee in all thy gates throughout all thy land, which the Lord thy God hath given thee. And thou shalt eat the fruit of thy own body, the flesh of thy sons and of thy daughters, which the Lord thy God hath given thee, in the siege, and in the straitness, wherewith thine enemies shall distress thee…And it shall come to pass, that as the Lord rejoiced over you to do you good, and to multiply you; so the Lord will rejoice over you to destroy you, and to bring you to naught; and yet ye shall be plucked from off the land whither thou goest to possess it. And the Lord shall scatter thee among all people, from the one end of the earth even unto the other; and there thou shalt serve other gods, which neither thou nor thy fathers have known, even wood and stone. (Deut. 28:15; 49-53; 63-64).

10:12.

Commentary:

This verse corroborates and explains the interpretation put upon the previous verse. It makes no mention of the Day of Judgement. The verses that follow also continue the same theme.

The expression ویدع الانسان بالشر دعاءہ بالخیر (And man asks for evil as he should ask for good), does not mean that there lives a man so foolish as to pray to God to send him evil. It only means that such is the condition of man that while by his words of mouth he prays to God to grant him good, by his actual bad deeds he invites the displeasure and punishment of God. Thus his actions belie his words.

The expression may also be interpreted as, "And man calls for evil as he should call for good." According to both renderings the verse signifies that when nations or individuals attain material wealth and rise to power and influence, they tend to neglect their duties and responsibilities and thus in the very hour of their power and glory they lay the foundations of their decay and death. At a time when they should have established peace and justice on earth by the help of the great resources placed at their disposal, they give themselves up to enjoyment and self-aggrandizement. The time of their power and glory is their testing time when they should particularly be on their guard. But such is the tragedy of human affairs that power and prosperity make man arrogant, defiant and heedless. The verse may also mean that man invites evil to himself with the same zeal and vehemence as God invites him to good. That is to say while God wishes man to inherit His blessings by doing good, he earns His displeasure by doing evil and thus invites his own ruin and destruction. In this case the action of دعاء (inviting to good) will be taken as referring to God.

The words, and man is hasty, signify that if man were to pause and consider before embarking upon any venture he would be spared many a fall. In fact, haste is at the root of most of man’s failures.