ٱلسَّمْعَ

27:65; 34:25; 35:4.

3:28; 6:96.

See 10:4.

Commentary:

This verse explains in a beautiful manner the relation between Divine revelation and human reason. It says that all physical or spiritual sustenance is provided by heaven and earth acting in concert. Neither of them can do it singly. For example, if heaven should continue to send down rain but the earth should lack the necessary power and capacity for bringing forth vegetation, the rain would produce nothing. On the other hand, if no rain falls, then the fertility of the soil alone will not suffice to produce vegetation. Exactly in the same way human reason, which is like soil, cannot produce spiritual vegetation, which serves as spiritual food for man, unless the water of Divine revelation comes to its aid from heaven. It is, therefore, vain to hope that man can attain to God by the help of reason alone, without the aid of Divine revelation.

The verse proceeds to say that it is foolish to think that God should have given eyes and ears to men but should have failed to provide for them the task they were meant to perform. That task is provided through Divine guidance. Similarly, the verse draws our attention to the process of life and death in this world. Oftentimes the living come out of the dead and things which to all outward appearance are dead begin to show signs of life and vice versa. Is it not then possible that there should sometimes gush forth a fountain of life from a dead heart? When such a possibility exists, why should not God grant respite to the sinful so that such of them as possess the germs of life may revive?

The verse continues the argument in the words, And who governs all affairs?, meaning that it is inconceivable that a being who is entrusted with the conduct of an affair should himself seek to destroy it. No wise man can ever think of undoing his own handiwork. How then can God wish to destroy the universe which is the means for the manifestation of His powers and attributes? He would much rather save it than destroy it. This is why He is slow in punishing.

There exists an extremely beautiful and intelligent order in this verse. It begins with a reference to sustenance, which is the means of the preservation of life. Then it speaks of the organs of sight and hearing, which are the means of acquiring wisdom and knowledge. After that the verse speaks of the system of life and death, pointing to man’s power of action which naturally comes into operation after the acquirement of wisdom and understanding. Last of all, it speaks of the government or management of affairs which is needed when one begins to exercise the power of action, for تدبیرmeans, conducting an affair in an ordered and regulated manner and maintaining proper balance between different acts. In short, all the four means which are needed for the achievement of the purpose of man’s existence have been mentioned here in their natural order. Now can there be a being so unreasonable as to first create life and endow man with feelings and the necessary capabilities for work and also provide a well-regulated order in his actions, and then, having endowed him with all these gifts, leave him alone and give him no instructions to employ these great gifts for the attainment of a particular object? A man with even a grain of sense can see that such a thing is impossible. And it is equally impossible that, after having done all this, God should be hasty in bringing about destruction or awarding punishment.

Sometimes even Christian commentators of the Quran feel constrained to admire the beauty and force of its teachings. Commenting on this and the following few verses, the Rev. E.M. Wherry says: "This passage contains very cogent reasoning against idolaters. These teachings account for much of the success of Islam as a missionary religion." It is a pity, however, that even in the face of such admissions some Christian writers should have the hardihood to ascribe the success of Islam to the sword and the so-called "temptations" which Islam is alleged to have offered to its followers.

26:213.

Commentary:

Those who forge lies against God (see v. 19) can never succeed in their wicked plans but only become involved in the meshes of their own schemes and stratagems.

God cannot be their friend and helper because of their fabricating lies against Him, and as God, the Lord of the universe, is angry with them, their own friends and sympathizers can be of no help to them.

The word یضاعف (will be doubled) being derived from ضعف (for which see 3:131), which means both "the double of a thing" or "an unlimited addition," is used here in both these senses. The punishment of disbelievers will be doubled in the sense that they will be punished both for their own sins and for the sins of those whom they misled. In the second sense, the verse means that their punishment will continue to increase absolutely; for by preaching and disseminating a false teaching they sowed the seeds of evil in the world, and as long as that evil subsists their punishment will continue.

Surprise is expressed in the words, They can neither hear, nor can they see, at those who falsely claim to be Divine Messengers. It is pointed out that although both true and false prophets have passed before them, yet they would not try to see what a miserable end the false prophets came to nor would they listen to the stories of their lives.

37:11; 67:6.

Important Words:

استرق السمع (hears stealthily). استرق is derived from سرق. The expression سرق منه or سرقه means, he stole from him a thing; he took a thing from him secretly and by artifice; or he came clandestinely to a place of custody and took what belonged to another. استرق منه or استرقه means, he stole from him a thing or robbed him of it. استرق also means, he deceived or circumvented secretly or by stealth. The expression استراق النظر means, taking an opportunity of looking by stealth. السمعmeans, the sense of hearing; the thing that is heard; the faculty in the ear whereby it perceives sounds; the ear itself. The word is used in both the singular and plural. استرق السمع or سرق السمع means, he listened or heard by stealth (Lane).

مبین (bright). See 2:169.

شھاب (flame) is derived from شھب which means, it was or became of the colour in which whiteness predominated over blackness; or in which whiteness was interrupted by blackness. شھاب of which the plural is شھب (shuhub) means, a brand or a flame of fire; or a مشعلة of fire gleaming or radiating; a shooting or falling star; a star or the like of a star that darts across the sky; a shining star; one who is penetrating, sharp or energetic in an affair (Lane).

Commentary:

The verse purports to say that so long as the Word of God is in the heavens and till it descends on the Prophets, it is secure and safe against all interference and stealing, but when, after descending on the lowest heaven it is recited to human beings and when men begin to repeat it to one another, then satans i.e. the enemies of God’s Prophets, try to steal it and make a wrong use of it. Then either as a result of this stealing they are visited by heavenly punishment or the Prophet of the day and his followers explain the true nature of the Divine revelation to the people and expose the deception of the stealers, who then become disgraced and humiliated. Thus the stealing of the Word of God in this verse means that, like thieves who take unlawful possession of the property of other people, the enemies of God’s Prophets seek to steal the Word of God not in order to believe in it but to mislead people by mis-representing and misinterpreting it.

Stealing the Word of God may also refer to the action of such people as seek to represent the teachings of the Prophets as their own. In this way they seek to deceive other people into believing that the Prophets have brought no new thing and that they too have access to that knowledge which the Prophets of God claim to possess. Some of them even go so far as to pretend that it is from them that the Prophets stole their knowledge. But, just as a stolen dress does not fit the body of the thief, similarly the teachings which are stolen from the Prophets do not fit in with the false beliefs of those who steal them and consequently their theft becomes easily exposed.

The words, But if anyone hears stealthily, make it clear that in verse 17 the words, "the heaven" represent the spiritual system, and not the physical firmament, for the stealing away of the Word of God has nothing to do with the physical heavens. The word مبین (bright) which means both a thing that is bright in itself and a thing that illuminates others (2:169) and which has been added to the word شھاب (flame) in the present verse also, shows that the verse speaks of no physical or material flame. The physical شھاب (flame) either means a flame of fire or the light which appears in the sky and looks like a shooting star. It is superfluous to qualify a thing which itself is bright by the epithet مبین (bright). But if the heavens be taken to mean the spiritual heavens and شھاب (flame) be taken as meaning a Prophet of God who brings with him the illuminating light of heavenly signs and fights the evil machinations of those who seek to tamper with the Word of God, then the word مبین (bright) can be used as quite an appropriate adjective to the noun شھاب (flame), for in this case this word would express an additional idea by referring to the bright signs shown by the Prophets.

Stars in these verses represent God’s Prophets, while شھاب مبین (bright flame) or شھاب ثاقب (penetrating flame) occurring in 37:11 represent the Prophet of the day, for although every Prophet is a star and serves as an ornament for the spiritual heaven, yet every Prophet is not always acting as شھاب (flame) destroying the satans who tamper with religion. This is done only by the Prophet of the day or by a living Prophet whose prophet-hood knows no end and whose Law is always in force. When the people of the time of such a Prophet become corrupt and God raises from among his followers a Reformer or subordinate Prophet, in that case also the Master-Prophet is called a شھاب (flame), because it is his spiritual power and influence which works through the subordinate Prophet. According to this significance of the word, Moses, Jesus, and other past Prophets may indeed be called the stars of the spiritual heavens, but they cannot be called شھب(flames), for they have now ceased to be the means for the destruction of satans. But the epithet of شھاب (flame) will always apply to the Holy Prophet, for his mission will continue till the end of days and Divine Reformers will continue to be raised from among his followers who, by receiving spiritual power and influence from him, will continue to destroy the satans of their day.

Of the different meanings of شھاب (see Important Words), it is in the sense of star that the word is used in the verse under comment. This interpretation is supported by vv. 37:7-8 & 67:6, in which it is stated that the protection of the heavens is secured by means of stars which are used as a means of stoning satans. So the pursuing of satans by شھبmeans that so long as a Divine revelation continues to be a living revelation and deserves to be called الذکر (v. 10), God also continues to send شھب or, in other words, heavenly Messengers for its protection. In the verse under comment it has been promised that this method of protecting Divine revelation applies particularly to the Quran. In fact, it constitutes the most effective method of protection, for the heavenly Messengers not only defend the Divine Law from the attacks of satans by the help of heavenly signs but, being favoured by Divine revelation, they are also in a position to give believers a true interpretation of the Word of God, which leaves no room for doubt. Believers thus get rid of those contradictory interpretations which had been puzzling the minds of the people before the coming of the heavenly Messenger.

But what is the significance of the shooting stars that dart across the physical heavens and do they also in any way strike a blow at the satans? This is a pertinent question and the answer is that they too serve a purpose. As a matter of fact it is an invariable divine law that at the advent of every new Prophet God shows two kinds of Signs: (a) those that are manifested in the world round about us; (b) those that take place in the celestial bodies. One of the signs of the latter class is the falling of stars. History testifies to the fact that in the time of Jesus and the Holy Prophet the phenomenon of the falling of stars was frequently witnessed. In the time of the Holy Prophet meteors fell in such large numbers that disbelievers thought that both heaven and earth were going to fall asunder (Kathir, under 72:9). This sign was witnessed in fulfilment of the prophecy of the previous Scriptures, for some changes in the heavens were predicted by the Israelite Prophets as a sign of the appearance of the Holy Prophet. It was from these extraordinary happenings that Heraclius who, it appears, had some knowledge of astronomy inferred that the Prophet-King of the Arabs must have appeared (Bukhari, ch. on Bad’ul-Wahy).

From the traditions it appears that in the time of Jesus also meteors fell in unusually large numbers (Bihar). With regard to the second advent of the Messiah the Gospels say: And there shall be signs in the sun and in the moon, and in the stars (Luke 21:25; Matt. 24:29). And this actually happened in 1885 in the time of Ahmad, the Promised Messiah. Thus both history and traditions bear testimony to the fact that the falling of meteors in unusual numbers has been fixed by God as a sign of the advent of a Prophet. One reason why this phenomenon has been fixed as a sign is that it is beyond a Prophet’s power to cause such a phenomenon and its occurrence therefore leaves no doubt that it has been brought about solely by God. There may also be other unknown reasons for the occurrence of such a phenomenon on the advent of a Prophet. For instance, there may be some hidden influences accompanying the phenomenon which, unknown to man, may be helpful in counteracting the wicked designs of the opponents of the Prophets.

There is also a saying of the Holy Prophet to the effect that sometimes satans succeed in carrying their words to the people before they are overtaken by the shooting stars, and sometimes the latter overtake them before they carry their message to the people. This hadith means that whereas some enemies of the Prophets are overtaken by the sudden and immediate wrath of God, others are granted some respite until the cup of their iniquities is full and then they too are consumed by Divine punishment.

In short, these verses speak of the protection of the Word of God. The Quran says that none can know the Word of God until it is revealed to a Prophet. But when it has actually been revealed, the devils among men (i.e. common folk) and jinn (i.e. high-placed men or those who work clandestinely) try to get access to it by various means and propagate it among men by mixing much falsehood with it, and thus strive to incite the people against the Prophet. They seek to do it by quoting a passage from the teaching of the Prophet and then putting upon it a wrong interpretation. Or they tear a passage from its context and try to mislead the people by quoting it to them. This has been the invariable practice of the enemies of the Prophets of God in all ages.

It is only such "stealing" by the satans which God in His infinite wisdom has deemed fit to permit and against which He has not protected the mission of a Prophet. In fact, God Himself sometimes affords such opportunities to the opponents of the Prophets (6:113). In short, while on the one hand God has so protected His word that no enemy, external or internal, can make any change in it; on the other He, in His infallible wisdom, has permitted satanic people to disseminate wrong interpretations of His word among men and incite them by uttering lies about the revelation vouchsafed to His Prophets. When, however, they have finished doing so, a flame from the heavens pursues and strikes them, with the result that their deception is exposed by the Prophet. This peculiar treatment of the enemies of the Prophets by God casts no reflection on His power, nor does it do any real harm to His religion. The false notions spread among the enemies of the Prophet afford them only a temporary joy of which they soon become deprived.

It also appears from the Quran that satans who carry on wicked campaigns against the Word of God, are of two classes: (a) internal enemies or hypocrites; (b) external enemies or disbelievers. Proof of this division is to be found in the fact that in verse 18 and in 67:6 opposition to the Prophet has been ascribed to شیطان رجیم (Satan, the rejected), while in 37:8 it has been ascribed to شیطان مارد (Satan, the rebellious). Now the word رجیم literally means, "driven away" while مارد means, "rebellious"; hence in the present Surah as well as in Surah 67 the enemies of the truth spoken of are disbelievers who are described by the words شیطان رجیم (Satan, the rejected) for they always keep away from Islam, it being thus hinted that God will protect His word from the attacks of disbelievers; while in Surah 37 we are told that some men, though professing to be Muslims, will try to distort the sense of the Quran intentionally or unintentionally. Such people are called شیطان مارد (Satan, the rebellious). They outwardly pass as Muslims but in their heart of hearts they are rebels against Islam, though they themselves may not be conscious of the fact. God has held out the promise that He will protect His word even from the mischief of this latter class. This was really a prophecy about the future, and it was declared that whenever the so-called followers of Islam became incapable of understanding the true significance of the Quran and began to distort its true meaning, God would protect His word from such mischief by raising a Messenger who would interpret it rightly.

A word about astrologers and so-called spiritualists will not be out of place here. The Prophets of God succeed in extirpating the false notions and make-beliefs of these people as well. The science of the stars and the idea that they influence the actions of man so far as they deal with realities are not opposed to the teachings of Islam. The Quran, on the contrary, repeatedly exhorts its followers to study the laws of nature. It is therefore inconceivable that on the one hand God should have exhorted Muslims to study nature, which includes the study of heavenly bodies, and on the other hand should Himself have sent شھب (flames) upon those who desire to gain a knowledge of the heavenly bodies. Islam is only opposed to superstition and idolatry, and not to true knowledge and rightly-conducted research. Hence so far as these sciences tend to cause and create superstition or mere supposition, they are condemned by Islam. Similarly, these sciences are denounced when they are given the status of, and are treated as religion because then they lead to idolatry (shirk). The physical movements of stars certainly exercise influence upon man, but their influencing the actions of men falls within the purview of the laws of nature. There are thousands of things which are exercising similar influences at one and the same time, but no result can be definitely ascribed to one influence only. It is God alone Who exercises His influence independently of all others. So to think that anything happens in the world as a result of the influence of any single material object, whether a star or anything else, is virtually an act of shirk, which Islam condemns in the strongest terms. This is why the Holy Prophet is reported to have said: "Whoever says, 'We have been favoured with rain through the influence of such and such a star,' is a disbeliever in God and a believer in that star" (Bukhari, Kitabul-Istisqa).

If the word "satans" be taken to refer to astrologers, then the pelting of the satans will mean that during the time when there is no Prophet in the world, astrologers succeed to a certain extent in their trade in hoodwinking simple-minded people but, with the appearance of a Prophet, their falsehood becomes exposed and people can easily distinguish between true prophecies made by heavenly Messengers and the mere conjectures of astrologers.

Some commentators have explained these verses as meaning that satans or jinn ascend to heaven and try to listen to what is decided there and then communicate what they hear to their friends—soothsayers and diviners—mixing with it much falsehood. They further say that God has appointed sentinels to guard His decrees and when it comes to the knowledge of these sentinels that satans are listening to what is being decreed in heaven, they hurl shooting stars at them. This interpretation, however, is open to many objections. Firstly, it is inconsistent with the previous verse wherein we are told that the heavens are guarded by God against satans. It is inconceivable that satans should succeed in violating the guardianship of God and should be able to hear anything that God does not want them to hear. Secondly, if it be supposed that satans are able to steal something out of that which has been guarded by God, they may also be regarded as being able to steal something out of the revelation which is sent down to the Prophets of God, and thus the very sanctity and inviolability of the Word of God will become subject to serious doubts. Thirdly, if it be supposed that satans can have access even to such things as are under the special protection of God, then they can also succeed in tempting the Prophets of God whom He has promised to protect (v. 18). Moreover in v. 43 we are clearly told that Satan has no power over the righteous servants of God. Fourthly, if it be conceded that satans can steal things which are under the protection of God, then even the prophethood of heavenly Messengers will become doubtful, for if satans can manage to steal a little, they can also steal a considerable portion; nay, in that case they can steal even the prophethood of a Prophet. Fifthly, we know that astrologers and diviners are always trying to predict future events. If it is satans who convey and communicate to them secret things, and if they are pelted with shooting stars whenever they try to steal heavenly secrets, then whenever astrologers seek to predict the future and satans try to pry into the secrets of heaven, there should always appear in the heavens a shooting star to drive away a Satan. But such is not the case. Sixthly, the Quran says: Say, none in the heavens and the earth knows the unseen save Allah (27:66). How then is it possible that Satan should be able to know the unseen? The unseen is known only to God and His Chosen Ones. In 72:27, 28 we read: He is the Knower of the unseen; and He reveals not His secrets, to anyone, except him whom He chooses, namely, a Messenger of His. And then He causes an escort of guardian angels to go before him and behind him. This shows that the secrets of the unknown are revealed only to chosen Messengers of God. If these hidden secrets can be stolen by satans on the way, they cannot be said to reach the heavenly Messengers intact. Seventhly, satans cannot steal anything from the decrees of God because, according to the Quran, it is mere falsehood that they communicate to their friends. In 6:113, we read: And in like manner have We made for every Prophet an enemy, evil ones from among men and jinn. They suggest one to another gilded speech in order to deceive. The expression "gilded speech" according to Arabic idiom means, "lies." Eighthly, the Quran says: The satans have not brought it down, nor is it meet for them, nor are they able to do so, for they are debarred from hearing (26:211-213).

From the above it is clear that the secrets of the heavens are God’s guarded treasure to which satans have no access and which are made known only to God’s chosen ones.

39:7.

23:79; 67:24.

Commentary:

The verse makes a most moving appeal to the gratitude of man. It says that God has endowed him with faculties of sight, hearing and understanding so that by their proper use he might fulfil the great object of his creation. But it is a pity that he not only does not make proper use of these faculties for the attainment of this noble object but often misuses them and thus, instead of winning the pleasure of God, deserves and draws upon himself His punishment.

The verse continues the main theme of the chapter and gives one more argument in support of the need for Divinerevelation viz. that when man is born he is devoid of all kinds of knowledge but is endowed with the faculties of hearing, sight and understanding. With their help he gradually acquires knowledge of the physical world. He depends upon these Divine gifts for the acquisition of material knowledge but in the matter of spiritual knowledge he has the hardihood to deny the need of Divine guidance.

The words, that you might be grateful, point to the fact that the gifts of God as mentioned in this verse should have naturally led man to grateful appreciation of Divine grace, but instead they serve to make him proud and so deny the need of Divine assistance.

One point worthy of special note in this verse is that the faculties of hearing, seeing and understanding have been mentioned in the order in which they help man to acquire knowledge. Scientists have only recently discovered the fact that first of all a new-born child makes use of the power of hearing. The faculty of seeing develops later and the faculty of understanding is the last to mature. The fact that in many of the lower animals the eyes of the young remain closed for several days after birth confirms the above view. The fact that the Quran should have mentioned a physiological truth which was not generally known at the time of its revelation certainly constitutes an unanswerable argument in favour of its Divine origin.

11:47.

24:25; 36:66; 41:21-23.

Commentary:

This verse cuts at the root of all sources of suspicion. These sources in their natural order are "the ear", "the eye" and "the heart". "The ear" is the first avenue through which most suspicions enter man’s mind. As a rule suspicions are caused by ill-founded reports which one hears about another person. Next to hearing comes the source of sight. A person sees another doing a certain act and interprets it wrongly and is led to suspect the latter’s motives and intentions. The last and most degraded kind of suspicion is that which a person entertains about another not as the result of a bad report which he might have heard about him nor in consequence of a bad act or deed which he might have seen him doing but which is purely the figment of his own diseased mind. Muslims are enjoined to steer clear of all these forms of suspicion. They are the enemy of all cordial social relations.

The verse draws attention to the fact that it is not only human life and property (to which a reference has already been made in the preceding verse) which are sacred and inviolable; human honour also is sacrosanct and an attack upon it also will have to be accounted for.

A person will be called to account for having listened to anything about another person which he had no right to do. Similarly, he will be brought to book for having seen something which he should not have seen. And so will he be punished for harbouring in his mind evil thoughts about other people. We are told that our impressions and opinions should not be based on mere hearsay and surmise but on sure knowledge. Mere evidence of the ear, the eye or the heart is not sufficient to condemn a person or form an adverse opinion about him but sure knowledge based on thorough enquiry. Mark the high moral tone of these teachings!

16:79; 67:24.

Commentary:

One of the several meanings of شکر is to make proper use of a Divine gift (14:8). In view of this meaning of the word the verse would mean that God has given us ears, eyes and hearts that we may make proper use of them and benefit thereby materially and spiritually. He has given us eyes that we may observe His signs; He has given us ears that we may listen to the Divine Message and to the teaching and preaching of His Prophets and He has endowed us with understanding that we may seriously ponder over the arguments which heavenly Messengers give in support of their claims. About those who do not make a proper use of these great gifts the Quran says: "they have hearts but they understand not therewith and they have eyes but they see not therewith, and they have ears but they hear not therewith. They have degraded themselves to the level of beasts, they are more degraded than even cattle" (7:180).

Important Words:

یلقون السمع (they repeat what they hear). یلقون is derived from لقی and لقیه means, he met or found him or it. ألقی الشیء means, he cast or let fall the thing. ألقیت الیه القول means, I told or communicated to him the saying. ألقیت الیه المودة او بالمودة means, I offered to him love or affection. ألقی الیه السمع means, he listened to him or gave ear to him for listening. یلقون السمع means, they give ear or they communicate to others, tell others or repeat to others what they hear (Lane & Qadir).

15:30; 38:73.

Important Words:

روحه (His spirit). روح is derived from راح, which means, he was brisk, lively, active; it became cool and pleasant. روحmeans, soul or spirit; the subtle substance in man which is the principle of vitality and of sensation, and of voluntary motion; the breath of life; Divine revelation or inspiration; the Quran; angel; joy and happiness; mercy (Lane). See also 4:172 & 16:3.

Commentary:

روح or spirit in the verse may signify the divine soul, or spirit, or that subtle and incomprehensible thing in man which distinguishes him from, and establishes his superiority over, the animal kingdom and invests him, so to say, with Divine attributes. The word, as given under "Important Words," may here also signify Divine revelation, particularly the Quran. The verse signifies that after the physical development of the embryo becomes complete in the womb, it receives a soul; or the meaning may be that, after the spiritual development of a man becomes complete, he receives Divine revelation.

Important Words:

قلب (heart) means, heart, the soul; the conscience; the mind, meaning the intellect; the endeavour to understand, and consideration. They say ماله قلب i.e. he has no intellect or intelligence; the purest or best or choicest part of a thing; قلب الجیش means, the main body of the army; as distinguished from the van and the rear and the two wings. The word also signifies, a man genuine or pure in respect of origin or lineage, holding a middle place among his people (Lane & Aqrab).

16:79; 23:79.

Commentary:

Disbelievers are told that God has given them eyes to see so that they might benefit from the signs He has shown in support of truth. He has given them ears to listen to the Divine Message. He has given them powers of mind that they might understand and realize the Divine Message. People do not make use of these God-given faculties and choose to welter in the quagmire of doubt; شکر (shukr) meaning to make proper use of a thing.