يُشْرِكُونَ

Commentary:

The words, they attribute to Him partners, mean that when the parents have begotten a good child, they begin to think that the child was the gift of someone other than Allah.

12:41; 17:24; 98:6.

Important Words:

For احبار (learned men) and رھبان (monks) see 5:45 and 5:83 respectively.

Commentary:

احبار (learned men) belonged to Jews and رھبان (monks) to Christians. Both these people virtually looked upon their religious leaders as so many gods besides the true God.

16:74; 22:72; 29:18.

49:17.

Commentary:

The real cause of shirk (idolatry) lies in failure on the part of men to understand the object and purpose of their creation. A mushrik (idolater) has a false conception of the person and attributes of God and of his own great inborn capacities and capabilities. He entertains the foolish belief that he cannot have access to God without the aid of an intermediary, and also that God cannot condescend to come to him except through the medium of those who have already attained His nearness. Islam is opposed to both these views. It does not allow us to entertain any such suspicion about God, nor does it permit us to underrate our own natural powers. God has created man that he may attain His nearness and He does not tolerate that anyone should intervene between Him and His creatures. Even the Prophets of God are not intermediaries. They are only Divine Messengers and Warners, and their intercession is also based on Divine sanction. See also 2:49.

The expression, Would you inform Allah of something He knows not, contains an excellent refutation of shirk (idolatry). It purports to say that if God had appointed anyone as intercessor either in the heavens or in the earth, a declaration would have been made by Him to that effect. But no such announcement has ever been made by God. It is the people themselves who declare that such and such a person has been appointed as an intercessor, and so they, as it were, inform God of something which He does not know.

The words, Holy is He, are meant to point out that it is incompatible with the perfection of God that He should first create man for a certain purpose and then should Himself place obstacles in his way, or should reveal no guidance to warn him of those obstacles.

5:53.

Commentary:

The word 'decree' may refer either (1) to the punishment with which disbelievers were threatened in the previous chapter in the words, the hour is sure to come (15:86), or (2) to the promise contained in the words, lower thy wing of mercy for the believers (15:89). The words, the decree of Allah is coming, mean to say (1) that the time of punishment for disbelievers or (2) the time of the ushering in of the new order, has arrived.

The words, so seek ye not to hasten it, refer to both the aforesaid claims: (1) Disbelievers are told not to be in a hurry to demand punishment, for the time of punishment had already drawn near. (2) Believers are told not to be impatient for the new order which is already at their very doors.

At the end of the previous Surah, the Holy Prophet and the believers were asked to shun disbelievers and give up further reasoning with them (15:86), and confine themselves to the glorification of God (15:99). Now by the words, Holy is He, it is announced that the time has come when the Sanctity and Holiness of God will be established. The Prophet possesses no material resources and has no means while disbelievers possess all sorts of means and resources. So the fact that the Prophet, notwithstanding his weakness and resourcelessness, will have power and dominion over his enemies will constitute clear evidence of the Holiness of God.

The words, The decree of Allah is coming, fulfil the prophecy of punishment implied in the words, the hour is sure to come (15:86), while the words, Holy is He, fulfil the prophecy embodied in the words, glorify thy Lord praising Him(15:99). This beautiful order and continuity of themes disposes of the ignorant criticism that there is no order or arrangement in the Quran.

The words, Exalted above all that which they associate with Him, signify that the associate-gods of disbelievers can never frustrate God’s plans or interfere with His decrees and decisions.

This loud proclamation of the Unity of God and His freedom from associates or partners constitutes a very cogent proof of the Divinesource of the Quran. False claimants always seek to form a powerful party of their supporters, and if they fail to do so, attribute the failure of their mission to this fact. But the True and All-Powerful God proclaims His Oneness as well as His independence of all partisans, associates or supporters.

3:192; 14:20; 15:86; 29:45; 39:6; 64:4.

Commentary:

The expression بالحق (with the requirements of wisdom) may mean that heavens and earth have their allotted tasks in the spiritual regeneration of man so that both jointly produce the desired result. Or it may mean that God has created the heavens and the earth so that they may serve to turn man’s attention to God, and he may see that nothing is perfect by itself except God. The heavens stand in need of the earth for the performance of their work, and likewise the earth is dependent on heavens and both are subject to the will of God. So the purpose of the creation of the heavens and the earth is to demonstrate to man the fact that nothing is perfect in itself except God.

The words, Exalted is He above all that they associate with Him, mean to say that he who does not believe that the heavens and the earth have been created with a definite purpose will necessarily fall a victim to the sin of setting up equals with God. No wise man can say that God has created this universe without purpose. If it has been created by God, it must have a purpose. If it be supposed to have no purpose, it would mean that it has not been created by God but is self-existent, which is tantamount to saying that every atom in this universe is equal to God for it is deemed to be self-existent or co-existent with God.

Another meaning of the expression بالحق is that the matter of which the heavens and the earth were made was created by God and therefore He has the right of control and interference. The reference here is to the view wrongly held in some quarters that God is not the Creator of matter or of soul though He is the author of their combination. Read in this sense the verse would signify that God’s creation of the heavens and the earth was not an arbitrary act of power but something He had every right to perform, being the Creator of the primordial matter of which they were made.

10:13, 24; 29:66; 30:34; 39:9.

Commentary:

By using the words "their Lord" the verse makes an appeal to the inherent noble sense of jealousy of man about a thing which he considers his own. The verse seems to say to disbelievers that when every man feels jealous of what belongs to him, why do they not feel ashamed of setting up equals with God Who is their own Lord and Creator?

6:74; 32:7; 34:4; 59:23; 64:19.

Commentary:

The verse gives another argument against Jesus’ godhead, viz. that the Creator and Controller of the universe must possess complete knowledge of His creation but Jesus himself confesses to his knowledge being defective and incomplete (Mark 13:32).

Commentary:

This verse deals with one of the most vital Islamic principles. The Surah under comment enjoys this distinction that in no other Surah has so much light been shed from the point of view of Islam on so many important moral, social and political problems as in this Surah. While the preceding few Surahs dealt with the great and triumphant future of Islam, this Surah tells us how the promised bright future of Islam will take a material shape. Whereas in verse 36 above an implied reference was made to Khilafat which was to be the main instrument for establishment of the spiritual and political hegemony of Islam, the present verse deals with the subject of Khilafat in clear and unmistakable terms. The preceding few verses, i.e. vv. 52-55, however, serve as a prelude to its introduction. In these verses emphasis is repeatedly laid on obedience to Allah and His Messenger. This emphasis implies a hint to the status and position of the Khalifah in Islam. Being the Successor of a Prophet he must be given unconditional obedience.

The present verse embodies a promise that Muslims will be vouchsafed both spiritual and temporal leadership. The promise is made to the whole Muslim nation but the institution of Khilafat will take a palpable form in the person of certain individuals who will be the Prophet’s Successors and the representatives of the whole nation. They will be, as it were, Khilafat personified. The verse further says that the fulfilment of this promise will depend on the Muslims’ observing the Prayer and giving the Zakah and on their obeying the Messenger of God in all religious and temporal matters concerning the nation. When they will have fulfilled these conditions, the boon of Khilafat will be bestowed upon them and they will be made the leaders of nations; their state of fear will give place to a condition of safety and security, Islam will reign supreme in the world, and

above all the Oneness and Unity of God—the real purpose and object of Islam—will become firmly established.

The promise of the establishment of Khilafat is clear and unmistakable. As the Holy Prophet is now humanity’s sole guide for all time, his Khilafat must continue to exist in one form or another in the world till the end of time, all other Khilafats having ceased to exist. This is among many others the Holy Prophet’s distinct superiority over all other Prophets and Messengers of God. Our age has witnessed his greatest spiritual Khalifah in the person of Ahmad, the Promised Messiah.

The Quran has mentioned three kinds of Khalifahs:

(1) Khalifahs, who are Prophets such as Adam and David. About Adam God says in the Quran, "I am about to place a vicegerent in the earth" (2:31) and about David He says: "O David, We have made thee a vicegerent in the earth" (38:27).

(2) Prophets who are the Khalifahs of another and a greater Prophet such as the Israelite Prophets who all were the Khalifahs of Moses. About them the Quran says: "We have sent down the Torah wherein was guidanceand light. By it did the Prophets who were obedient to Us judge for the Jews" (5:45).

(3) Non-Prophet Khalifahs of a Prophet, with or without temporal powers, such as godly people learned in the Law. Their mission is to protect and preserve the law from being tampered with (5:45).

Briefly, the verse under comment covers all these categories of Khalifahs, viz. the Holy Prophet’s rightly-guided Khalifahs, the Promised Messiah, his Successors and the spiritual Reformers or Mujaddids. Their mission, as the above verse says, is to protect the Law and to bring back "the erring flock into the Master’s fold."

The special marks and characteristics of these Khalifahs are:

(a) They are appointed Khalifahs through God’s own decree in the sense that the hearts of believers become inclined towards them and they voluntarily accept them as their Khalifahs.

(b) The religion which their mission is to serve becomes firmly established through their prayers and missionary efforts;

(c) They enjoy equanimity and peace of mind amidst hardships, privations or persecution which nothing can disturb; and

(d) They worship God alone, i.e. in the discharge of their great responsibilities they fear no one and they carry on their duties undaunted and without being discouraged or dismayed by the difficulties that stand in their way.

The verse may also be regarded as embodying a prophecy which was made at a time when Islam was very weak and idols were being worshipped throughout Arabia and the Muslims being small in number feared for their very lives, and yet in the course of only a generation the prophecy was literally fulfilled. Idolatry disappeared from Arabia and Islam became firmly established not only in Arabia but also reigned supreme in the whole world and the followers of the Holy Prophet, erstwhile regarded as the dregs and scum of humanity, became the leaders and teachers of nations.

The words, "Whosoever is ungrateful after that, they will be the rebellious," signify that Khilafat is a great Divine blessing. Without it there can be no solidarity, cohesion and unity among Muslims and therefore they can make no real progress without it. If Muslims do not show proper appreciation of Khilafat by giving unstinted support and obedience to their Khalifahs they will forfeit this great Divine boon and in addition will draw the displeasure of God upon themselves.

37:182-183.

Commentary:

With this verse is closed the discourse about Moses, David, Solomon, Salih and Lot with an invocation of divine peace and blessings on God’s Messengers and His Elect to whom humanity is indebted for all that is good and virtuous in the world, and then the Surah proceeds to give arguments in support of the existence of God, His great Power and Unity.

Commentary:

It is significant that when the word ریح (wind) is used in the singular number in the Quran, it generally signifies Divine punishment (17:70; 54:20; 69:7, etc.), but when it is used in the plural number it generally signifies Divine blessings, particularly the advent of a heavenly Messenger.

In the present and the preceding verses three kinds of argument and evidence have been adduced to prove the existence and Unity of God—evidence from external nature, man’s inner self and from his collective life.

Commentary:

Whereas in the preceding several verses polytheism has been condemned and denounced, the present and the following few verses give the reasons for this denunciation and condemnation. The most effective argument against polytheism is that God is All-Knowing, All-Powerful and is the sole Creator of the whole universe. He depends on no one for help or advice in the control and direction of the affairs of the universe and His wisdom being infallible His choice in all things is unfettered.

The expression تعالی عما یشرکون may mean: (1) He is far above being associated with other persons and things as equal; (2) He is far above those persons or things which the idolaters associate with Him as His equal.

10:23; 31:33.

10:13; 39:9, 50.

Commentary:

Having referred in the previous few verses to the Unity of God as being the basic principle of all religions, this and the next three verses deal with Shirk, i.e. associating false gods with the One True God.

Commentary:

This verse emphatically declares that polytheists have no argument whatsoever to support and substantiate their polytheistic beliefs. Human nature, reason and common sense all revolt against idolatry and polytheism.

2:29; 22:67; 40:69; 45:27.

Commentary:

Before closing the subject of the Unity of God dealt with in the previous several verses, the Surah summarizes the arguments which support it. They are: (a) God is our Creator; (b) He is our Sustainer and Provider; and (c) He possesses complete control over life and death. These are the three very essential attributes that the Supreme Being Who commands and demands our worship must and does possess.

6:92; 22:75.

21:105.

Commentary:

The word یمین signifying power and strength, the verse refers to the great power and majesty of God and purports to say that nothing is more derogatory to His great attributes than that idols, made of wood and stone, or weak human beings, should be worshipped.

Commentary:

In the preceding verse disbelievers were warned that they themselves would fall victims to the plots they were hatching against Islam. In this verse they are told that when the Day of Decision arrives, their false gods would not be able to render them any help, nor would they be able to help themselves, that idolatry would disappear from Arabia and the country would resound with Divine alleluias.

7:181; 20:9; 62:2.

Commentary:

God is the King Who is free from every fault, defect, or deficiency. He is the Source of all peace, and the Granter of safety and security. He is Guardian over all, overcoming every power, the Mender of every breakage and the Restorer of every loss; and He is above every need and is the Besought of all.