Search Results for "أَخْرِجْ"

20:54; 27:62; 43:11; 51:49; 71:20; 78:7.

51:48; 78:13; 79:28, 29.

Important Words:

فراش (a bed) is derived from فرش. They say فرش الشیء i.e. he spread out the thing; he expanded it. فراش means, a thing that is spread upon the ground: a thing that is spread for one to sit or lie upon: a bed on which one sleeps; a wide or spacious plain or tract of land (Lane).

بناء (a roof) is derived from بنی meaning, he built; he constructed. So بناء means, a building; a structure; a thing that is built or constructed; also the roof or ceiling of a house or of a chamber or the like (Lane).

الثمرات (fruits) is the plural of ثمرة meaning, a fruit. The word is derived from the verb ثمر which means, the fruit became ripe. اثمر means, the tree, etc. produced fruit. The word ثمرة is also used figuratively, meaning, son or offspring; or profit of a thing (Taj).

انداد (equals) is the plural of ند which means, the like of a person or thing; or the like of a thing by participation of substance. It is a more specialised term than مثل which signifies alike by participation of anything. The word ند also means, a thing which does or may supply the place of another thing; or a like that is contrary or opposed to another thing; a thing taken as an object of worship instead of the true God (Lane). ند is to be distinguished from شریك; for whereas ند is the like of a thing, being contrary or opposed to it, شریك is simply a participant that shares the attributes or work of a thing (Aqrab under شریك and ند)

Commentary:

The subject matter of the last verse has been completed in this. It was said in that verse that رب should be worshipped because He is the Creator and He alone can foster man’s powers. In the present verse it is said that not only man but the heavens and the earth also have been created by God. It is evident that human actions depend upon environment. Trade, agriculture, industry, travel, etc. are made possible ultimately by the nature and influence of the heavens and the earth. So human actions can be guided aright only by a Being Who has made the heavens and the earth. It is only He Who can harness them for the use of man. None else has such knowledge, power or authority. So man should worship God alone.

The expression, and Who made the heaven a roof, suggests that just as a building or a roof is a source of protection for those living in or under it, similarly the remoter parts of the universe are a protection for our planet; and those who have studied the science of the stars, the clouds and other atmospheric phenomena know how the other heavenly bodies, running their courses through the boundless expanse rising high above the earth on all sides, make for its safety and stability.

In the clause, caused water to come down from the clouds, the word سماء has been used in the sense of "cloud", whereas in the preceding clause, and Who made the heaven a roof, it signifies "heaven". Had it meant the same thing in the two places, it would have been replaced in the second place by a pronoun. The repetition of the word is intended to convey a difference of meaning in the second place.

After making it clear that everything in this world is the creation of God, attention is drawn to the fact that God has no equal. There is nothing in the whole universe which can show any part of it to have been created by anyone other than God. Why, then, should man worship anyone else?

In this verse it is also hinted that the perfection of the material world depends upon a co-ordination of earthly and heavenly forces. When water is made corrupt by men on earth, fresh and pure water is supplied from heaven. Breathing makes the air foul but it is purified by nature. The eye is useful, but of what avail is it without the rays of the sun? In short, if the earth is a bed for man, the heaven is a roof. So is the case with the spiritual world. Man is gifted with reason but, like the eye, reason cannot function properly without the help of divine revelation. Human instincts are pure but they become polluted by greed, malice, etc. They can only be cleansed by the water of revelation. Hence man cannot attain to spiritual success without attaching himself to God. By showing material life to be dependent upon both earth and heaven, God points to a parallel in the spiritual world, and teaches that in spiritual matters also man should not trust earthly means alone. The intellect is not enough. Like the material world, the spiritual world also requires heavenly help. Just as there is a heaven above the earth, there is a heaven above the heart and brain of man. This is God’s guidance received through revelation.

An interesting question arises here. According to a widespread modern belief, the idea of God has evolved out of a primitive belief in spirits, ghosts and fairies. It is also said that in primitive times man worshipped beasts and poisonous insects and then gradually advanced to the idea of God. Modern critics appear to be in agreement that the idea of many gods has always preceded the idea of one God. The history of man’s beliefs is cited as evidence.

Some of those who hold such a view seem anxious to reconcile it with religion. They claim that their view does not go against religion. They say that God revealed the laws of nature by degrees; therefore there is nothing surprising if He should have revealed Himself also by degrees. Now, all religions base themselves upon revelation. And if the basis of religion is revelation, then the belief—that God revealed Himself by degrees and that He first guided the world to other gods, and then to Himself—at once falls to the ground. It is against all reason that God should first guide man to spirits, stones, rivers and snakes and then reveal Himself. What was there to hinder Him from guiding man to Himself from the very beginning? The living religions of the world have ever believed in revelation. Hinduism, Judaism, Christianity, Zoroastrianism and Islam, all teach that revelation began with the creation of man. This being the case, there can have been no gradual evolution of the idea of God. Evolutionary accounts, therefore, conflict with religion. Those who hold them must deny revelation, the basis of religion.

The denial of revelation is, of course, very common in the Christian West. Christendom has failed for a long time to provide any examples of persons with revelation experience. Little wonder that those speculators, who have had no such experience themselves and who have not been made aware of such experience in others, should deny revelation outright. According to the Quran, however, God has spoken to man in all ages. The Quran itself is a record of revelation and, according to the Quran, the followers of Islam must continue to receive revelation. The recipient in our age is the Holy Founder of the Ahmadiyya Movement. Nobody who knows all this can be impressed by denials of revelation. He can only treat them as mere ignorant conjectures.

Evolutionary accounts have little foundation in fact. It is said that the idea of God found amongst uncivilised peoples of the world today is polytheistic, therefore the idea of one God must have originated in polytheism. But it is not realized that the uncivilized peoples of today are not samples of the earliest human beings. Civilization has known many ages. Greece, Iran, Iraq, Egypt, India and China were centres of civilization and culture in their own days, but now they seem engulfed in darkness and ignorance. If ignorance can grow out of civilization, why not polytheism out of monotheism? In India, Krishna preached the doctrine of the Unity of God, but after his time a wave of idolatry swept over the country; and when Muslims came here, they found idol-worship rampant throughout the land. In Judaism false gods have taken the place of Jehovah. Jesus preached a simple faith in One God, but Christendom now believes in Trinity. A lower conception can easily supplant a higher one. Islam is an historical religion. Even its enemies admit that it teaches belief in the pure Unity of God. But today even Muslims have degenerated to the worship of things other than God. These examples refute the doctrine that monotheism has necessarily grown out of polytheism.

Moreover, a study of primitive religion itself shows that among the primitive people the idea of a perfect Deity exists side by side with their worship of many deities. Only, God is known by different names among different peoples. There also exists among the primitives the idea of revelation; they hold it to be the medium through which they came to have a knowledge of God.

7:21, 28; 20:121.

2:62; 7:25; 20:124.

7:25, 26; 20:56; 77:26, 27.

Important Words:

ازلھما (caused them both to slip). ازل derived from زل i.e. he slipped. ازل means: (1) he caused him to slip; (2) he turned him from the truth or from the right path (Aqrab). The word زل is sometimes used of slipping without intention (Mufradat).

اھبطوا (go forth) is derived from ھبط meaning, he descended or alighted or went down. But when the word is followed by the preposition من it generally means, he went forth or he departed. Thus ھبط من الوادی means, he went forth from the valley (Baqa). Arabic grammar, however, permits of the preposition being omitted. Thus the word اھبطوا in the present verse would mean, go forth or depart. Further on (in 2:39) we read اھبطوامنھا which means, go out of it or go forth from it.

مستقر (abode) is derived from استقر which again is derived from قر. They say قر فی المکان or استقر بالمکان i.e. he stayed or became established in the place; he adopted the place as his residence. So مستقر means, a place where one resides or abides for some length of time (Aqrab).

متاع (provision) is derived from متع. They say متعه الله بکذا. i.e. God made him profit by it for some length of time. So متاعmeans: (1) any of the necessaries of life like food, clothes and furniture; (2) goods of the world; (3) any short-lived profit that does not last for long (Aqrab). The word also means, deriving benefit from a thing for some length of time (Mufradat).

Commentary:

The pronoun "it" in, caused them both to slip by means of it, evidently refers to the شجرة or tree. The first two clauses of the verse mean that a satanic being enticed Adam and his spouse from the place where they were and thereby deprived them of the comforts they enjoyed. As explained in 2:35 above, it will be noted that he who beguiled and brought trouble on Adam was Shaitan and not Iblis who is spoken of as refusing to serve Adam. This distinction is to be found not only in the verse under comment but throughout the Quran which invariably speaks of Iblis while mentioning the incident of refusal to bow down through pride, and of Shaitan wherever mention is made of Adam being instigated to eat of the prohibited شجرة (tree). The distinction points to the conclusion that the word Shaitan does not here refer to Iblis, but to someone from among the fellow beings of Adam who was hostile to him. The inference is further supported by the verse: As to My servants, thou (O Iblis) shalt certainly have no power over them (17: 66). As Adam was a vicegerent of God, Iblis could have no power over him, and the being who beguiled him was someone else. Hence, in order to bring out this fact, the word Shaitan, which has a much wider significance than Iblis, has been used here.

The concluding words of the verse, i.e. for you there is an abode in the earth, also prove that the Quran lends no support to the idea of anybody ascending to the heavens alive, for the verse clearly fixes the earth as the lifelong abode of man. Thus the Quran rejects the idea that Jesus or, for that matter, anybody else ever went up to the heavens alive.

A short note here on the word 'satan' will not be out of place. As will be readily seen, the word 'satan' is of much wider significance than Iblis, for whereas Iblis is the name given to the Evil Spirit who belonged to the jinn and refused to serve Adam, thereafter becoming the leader of the forces of evil in the universe, the word 'satan' is used about any evil or harmful being or thing, whether a spirit or a human being or an animal or a disease or any other thing. Thus Iblis is a 'satan'; his comrades and associates are 'satans'; enemies of truth are 'satans'; mischievous men are 'satans', injurious animals are 'satans' and harmful diseases are 'satans'. The Quran, the Hadith and the Arabic literature are full of instances in which the word 'satan' has been freely used about one or all of these things. Thus the Quran says that there are 'satans' both among men and the jinn (6:113). Again, mischievous enemies of truth are also called 'satans' in the Quran (2:15). The Holy Prophet once used the name 'satan' about a thief who had repeatedly robbed Abu Hurairah (Bukhari). Similarly the Holy Prophet once said that a black street dog was a 'satan' (Majah). Again he once ordered his Companions to cover up their utensils containing food and drink lest 'satan' should find its way into them, evidently meaning harmful insects and germs (Majah). At another place the Holy Prophet exhorts his followers to clean their nostrils when they rise from sleep in the morning as 'satan' rests in them, hinting that harmful matter accumulates in the nostrils which, if not removed, may injure health (Muslim).

From the above instances it is clear that 'satan' is a very general term and is freely used about all evil or harmful beings or things. For the meaning of the word 'satan' see note on 2:15.

2:218.

Important Words:

ثقفتموھم (you met them) is derived from ثقف. They say ثقفه i.e. (1) he faced him or he met him; (2) he caught hold of him; (3) he got the better of him (Aqrab).

فتنة (persecution) is derived from فتن. They say فتن فلانا i.e. he led him astray; he tried or tested him. The expression فتن فلاناعن رأیه means, he prevented him from holding his views. The words فتن الصائغ الذھب mean, the goldsmith melted the gold in the crucible to ascertain its genuineness. فتنه means, he put him in a state of trial or persecution. Thus فتنة means: (1) trial; (2) torture and persecution; (3) divergence of views among men and the disputes and fighting that take place as a result thereof (Aqrab). See also 2:103.

Commentary:

The verse relates to conditions when a war has actually broken out. Obviously it does not apply to all disbelievers, for it only says, "kill them" and not "kill the disbelievers". The pronoun "them" clearly refers to, those who fight against you, as mentioned in the previous verse. The verse calls upon Muslims to fight against only such disbelievers as take up arms against them. It does not call upon them to slay each and every disbeliever that may happen to come in their way. Indeed this verse affords a remarkable instance of the way in which the plain words of the Quran are generally distorted by the opponents of Islam.

The clause, and drive them out from where they have driven you out, refers to the time when the enemies of Islam compelled the Holy Prophet and his Companions to flee from Mecca. It enjoins Muslims to bear in mind that they have eventually to conquer Mecca which being the centre and the most sacred place of Islam, no non-Muslim would be allowed to remain in it.

The clause, persecution is worse than killing, provides an argument in support of defensive war. The disbelievers were persecuting Muslims in diverse ways with a view to turning them away from their faith and they were also creating disorder in the land. It was certainly better to put a stop to this state of affairs by fighting against the aggressors than to allow it to continue. There are circumstances when, to every right-thinking man, war becomes necessary.

The words فتنة (persecution) and قتل (killing) may be interpreted in another way also. فتنة means, "persecution or war waged against a people with a view to turning them from their faith", and قتل means, "an ordinary secular war". Now the verse points out that a war of religious persecution is worse than an ordinary war; for, firstly, worldly interests are nothing as compared with matters of faith; and secondly, wars caused by religious differences are more bitter and cruel, and seldom come to an end.

The clause, and fight them not in and near the Sacred Mosque until they fight you therein, contains a very important principle. Even after the declaration of war, there are restrictions to be observed, and Muslims should never be the first to break them. The sanctity of the holy precincts of the Ka‘bah must be safeguarded even in time of war. If, however, the other party violates its sanctity, Muslims may retaliate so that the attacking party may thereby be brought to its senses.

4:78.

Important Words:

الملاء (chiefs) is derived from ملاء. They say ملاء الاناء بالماء i.e. he filled the vessel with water. ملی رعبا means, he was filled with fright. الملاء means: (1) assembly of persons; (2) chiefs and nobles, for they fill the eyes and hearts of the commoners withawe and admiration; or because with them a meeting becomes full and appears to be properly attended. الملاء الاعلی means, the community of high placed angels (Aqrab).

Commentary:

The Quran now proceeds to give the story of how the different tribes of Israel were welded into one great nation, also noting incidentally the weaknesses displayed by them, so that their example may serve as a lesson to Muslims.

The incident mentioned in the verse under comment indicates an improvement in the condition of the Israelites in the time to which this verse relates over that of the time of Moses himself. In 5:25 the Quran relates that when Moses exhorted his followers to fight the enemy in the cause of Allah, they replied, Go thou and thy Lord and fight, and here we sit. On the contrary, in the present verse the Israelites are reported to have said, What reason have we to abstain from fighting in the cause of Allah when we have been driven forth from our homes and our sons? The improvement, however, was more verbal than real; for when the time of actual fighting came, many of these people wavered and refused to fight. The incident thus serves as a grim warning to Muslims to beware of treading the same path.

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".

2:144.

3:105, 115; 7:158; 9:71; 31:18.

Commentary:

The verse not only claims that the Muslims are the best people—a great claim indeed—but also gives reasons for it. These reasons are: (1) Muslims have been raised for the good of others; (2) they have been raised not for the good of any one people or any one country but for the good of all mankind; (3) it has been made their duty to enjoin what is good and forbid evil and believe in one God. The history of Islam bears ample testimony to the fact that Muslims fulfilled all the hopes expressed in this verse. They were not only the torch-bearers of Islam to the four corners of the world but they also contributed to the betterment of other peoples in a most remarkable manner. The renaissance of the west was mostly, if not entirely, due to their influence (The Making of Humanity by Robert Briffault).

The greatness of a people is proportionate to the magnitude of their work. As Muslims were to bring about the good of all mankind, they have been declared the greatest of all peoples. In fact, the real purpose of a Muslim’s life is to do good for humanity. As Islam is the greatest good, so Muslims have been enjoined to convey its message to the whole world. They are also required to enjoin what is good and forbid what is evil. There are other people also who claim to enjoin good and forbid evil, but their aim in doing so is to contribute to the strength or betterment of their own respective communities. The Quran warns Muslims against having such restricted motives by adding the words, and you believe in Allah, i.e. your preaching should only be for God’s sake Who is the Lord of the worlds.

The assignment of this great task to Muslims also implies the appearance of Divine Messengers among them from time to time, for it is heavenly Messengers alone who can best perform this duty; and it is through them that we can properly realize the true significance of this task.

It may also be pointed out here that, according to this verse, the excellence of the Muslim people is governed by, and is subject to, the above conditions, i.e. preaching Islam to mankind and enjoining what is good and forbidding what is evil; mere lip-profession of Islam cannot entitle anyone to claim excellence.

4:125; 16:98; 20:113; 16:42.

22:59, 60.

See 2:26.

Commentary:

As this Surah mainly deals with Christian doctrines and ideals and their way of life, and as Christianity, in spite of its claims to the contrary, gives woman a status definitely inferior to that of man, the insistence on the equality of the status of woman with man in the spiritual sphere forms a fitting sequel to it. At several places in the Quran, believing men and believing women are addressed in the same language and are made equally subject to the same commandments and entitled to the same rights and privileges. Briefly, Islam recognizes the equality of the social and religious rights of man and woman. The words, you are from one another, are intended to emphasize the equality of status mentioned in the preceding part of the verse.

The verse also constitutes an effective refutation of the charges of the Shias against the Holy Prophet’s Companions whose failings and shortcomings, if any, were all forgiven by God in view of the good works they performed.

4:99.

Commentary:

The verse is a clear proof of the fact that Muslims were not the first to open hostilities. They only fought a war of defence with a view to protecting their religion and saving their weaker co-religionists.

6:22; 7:38; 10:18; 11:19; 61:8.

46:21.

Commentary:

The verse gives another reason of the fact that the Quran is the revealed Word of God. If this Book, says the verse, is not the Word of God, then he who has forged this lie against God is the most guilty of men and cannot escape Divine punishment. But the verse also reminds deniers or rejecters that if the Quran is not a forged Book but the Word of God, as it actually is, then they are as great offenders as the one who forges a lie against God. In this case, it will be they who will be visited with Divine punishment.

The second sentence, i.e. or says, It has been revealed to me while nothing has been revealed to him, may be taken as an explanation or elaboration of the first sentence, i.e. who forges a lie against Allah; or the first sentence is general, while the second is particular. For instance, falsely to ascribe any teaching to God will come under the first category, and to claim falsely that God has spoken to him particular words will come under the second.

By saying, I will send down the like of that which Allah has sent down, a disbeliever only borrows the phraseology of those whom he addresses, viz. believers. Being a disbeliever in Divine revelation, he does not believe that God sends down anything, so he only quotes the expression made use of by believers concerning Divine revelation. Another instance of such usage is to be met with in 5:44.

The words, if thou couldst only see, signify that if anyone should witness the torment which the deniers of Prophets undergo when their souls leave their bodies, he would at once realize how severe is the torment of those who reject a Divine Messenger. This torment is not to be identified with the ordinary agonies of death, which are shared, under the general law of nature, by righteous and unrighteous alike, but to the specific punishment that clings to the rejecters of Prophets from the very moment of their death. The "punishment of disgrace" mentioned in the latter part of the verse refers, as the words "this day" indicate, not to the punishment of Hell but to the punishment which sinners begin to undergo immediately after death and before the Day of Resurrection. This is known as عذاب القبر (‘Adhabul-Qabr), i.e. punishment in the grave, in Islamic religious terminology, قبر or grave being the name given to the place where souls are kept after death but before Resurrection. Says the Holy Prophet: "When anyone dies, a window is opened out for him in the grave facing Heaven or Hell as the case may be" (Majah, ch. on Qabr). This is, of course, not the final retribution but only preparatory to it.

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.

2:258; 3:176; 16:101.

Commentary:

The Evil One called شیطان (Shaitan) and those of his kind, are generally invisible to the human eye. They exercise their influence imperceptibly and search for the hidden weaknesses of man in order to expose him and confirm him in his evil ways. Shaitan is a descriptive name, meaning "one who has become removed from God." It is only by being removed away from God that one perishes. For a detailed explanation of the word see 2:37.

The expression, We have made satans friends for those who believe not, shows that Satan and his associates exercise their pernicious influence only on those who are already evilly disposed.

2:169,173; 23:52.

Commentary:

Islam being not a religion of monasticism, the verse implies a rebuke for those who forbid the use of pure and good things.

The good and pure things of God’s provision, which are really meant for, and deserved by, believers only are also shared by disbelievers in this life; but in the life to come they will be enjoyed by believers only, to the exclusion of disbelievers.

15:23; 24:44; 25:49; 27:64; 30:47; 35:10.

Important Words:

اقلت (bear) is derived from قل. They say قل الشیء i.e. the thing was or became few, small or scanty. اقل الشیء means, he lifted, raised, bore or carried the thing (Aqrab).

Commentary:

The word رحمة (mercy) in this verse refers to rain. Just as in the physical world rain is preceded by cool breezes which serve as its harbingers, similarly before a Prophet of God is to make his appearance, there is a sort of general religious awakening among men. This religious awakening was witnessed among the Arabs before the appearance of the Holy Prophet. There appeared among them certain individuals called Hanifs who rejected idolatry and believed in and preached the Oneness of God. In the present time also, the advent of Ahmad, the Promised Messiah, was preceded by a general religious awakening among the nations of the world.

The words, a dead land, literally mean, physically dead, but metaphorically the words also signify a spiritually dead land. Just as rainwater puts new life into a dead land and causes fruits, vegetables and corn to grow from it, similarly, the heavenly water of revelation breathes a new life into a people devoid of spiritual life. The verse thus holds out the promise that the bleak, arid and barren land of Arabia would soon blossom forth into a garden full of trees laden with fruit, and plants bearing fragrant flowers in consequence of the heavenly water that had descended on it. No wonder, indeed, that the Arabs, who had hitherto been regarded as the dregs and scum of humanity, suddenly emerged as teachers and leaders thereof.

27:57.

Commentary:

The word یتطھرون (who would keep pure) may also signify "who affect to be pure"; because the باب (form) of تفعل is not unoften used to imply affectation. The word was used by the opponents of Lot about his followers by way of taunt, signifying that they posed and paraded as extra-righteous and holy persons.

Important Words:

The particle کما (as) ordinarily meaning "just as" or "like unto" is also sometimes used in the sense of "as" or "since" or "because." The Arabs say کما تطیع اللّٰہ ید خلك الجنة i.e. as you obey Allah, so He will make you enter Heaven (Muhit).

Commentary:

There has been much difference of opinion about the significance of the word کما (as) occurring in the beginning of this verse and briefly treated under Important Words above. Preferably the word has been used here in the sense of "as" or "since" in which case the words نصرك علی اعدائك (therefore He helped thee against thy enemies) would be taken to be understood at the end of the verse, as shown in the text. If, however, the word is taken in its ordinary sense of "just as," then the verse would be interpreted as providing an illustration of how God grants victories to His servants and bestows spoils and honourable provision on them (see the promises contained in 8:2, 5 above). In this case the verse could be rendered as: "God grants victories and spoils to His servants and bestows on them honourable provision just as He did when He brought thee forth from thy house, etc."

The expression بالحق (rightfully) refers to the fact that it was by Divine command, and under Divine revelation, that the Holy Prophet went forth from Medina to meet the enemy.

The verse thus signifies that, as the Holy Prophet had come forth by God’s own command, and under His special revelation, therefore God could not forsake him; so He helped him against the enemy.

The verse relates to the Battle of Badr. When Muslims came forth from Medina, they did not know that they would have to fight a Meccan army. So they did not come fully prepared for battle. Hence, when, on the way, the Holy Prophet revealed to them the fact that they would have to fight the Meccan army, they asked him why he had not told them so at Medina, so that they might have come prepared to meet the enemy. Their anxiety was not for themselves but for the Holy Prophet, whom they loved more than their lives. Hence, in their condition of unpreparedness, they were unwilling to expose him to danger. That the Muslims were anxious for the sake of the Holy Prophet and not for themselves and that it was his going forth that they did not like is clear from the verse itself which uses the words "brought thee forth" and not "brought you forth." The verse thus implies that when the Companions of the Holy Prophet were so anxious about their beloved Master—God, Whose Messenger he was—could not leave him unprotected; His love for him was certainly greater than that of his Companions.

9:26; 48:27.

Important Words:

کلمة (word). See 2:38, 125; 3:46 & 4:172.

Commentary:

The reference in this verse is to the flight of the Holy Prophet from Mecca to Medina when, accompanied by Abu Bakr, he took shelter in a cave called Thaur. See note on 8:31. The Arabic words rendered as "one of the two" literally mean "the second of the two" and refer to the Holy Prophet and Abu Bakr. The Holy Prophet has been referred to as "the second" because in the Quranic idiom the more important member of the group is referred to as being the last part, i.e. the final figure. For instance see 5:74 where God is referred to as being "the Third of the Trinity" according to the Christian doctrine.

The verse sheds important light on the high spiritual status of Abu Bakr, who accompanied the Holy Prophet in his flight from Mecca and was thus one of "the two" referred to in the verse. It is worthy of note that when at a time of danger, the Israelites anxiously addressed Moses, saying, We are surely overtaken, he replied, nay speak not thus for my Lord is with me. He will direct me aright (26:62, 63). In a similar situation, however, the Holy Prophet, when Abu Bakr expressed anxiety, calmly said: Grieve not, for Allah is with us. This speaks volumes for Abu Bakr’s spiritual greatness, for the pronoun "us"- signifies that God was not only with the Holy Prophet but with Abu Bakr as well. Again, it is on record that, while in the cave, Abu Bakr began to weep, and when asked by the Holy Prophet why he was weeping he replied, "I do not weep for my life, because if I die, it is only the question of a single life. But if you die, O Prophet of God, it will be the death of Islam and of the entire Muslim community" (Zurqani).

The pronoun in the clause, Allah sent down His peace on him, stands for Abu Bakr and not the Holy Prophet, for the Holy Prophet had all along enjoyed peace. The succeeding pronoun in the clause, strengthened him with hosts, refers to the Holy Prophet. This divergence in the use of similar pronouns is permissible in Arabic, being known as, انتشار ضمائر (see 2:75; 48:10).

The words, and (God) humbled the word of those who disbelieved, mean that God frustrated the designs of the disbelievers and they failed to accomplish what they desired. See also 8:31.

The verse also hints that even if none else had accompanied the Holy Prophet in the hazardous expedition to Tabuk, Abu Bakr would certainly have done so, just as he did on the occasion of his flight from Mecca. The verse thus provides a great testimonial to the strength and sincerity of Abu Bakr’s faith.

Commentary:

As the word رفع (raised) also means, "to present one to a person of high rank" (3:56), the verse is capable of two interpretations: Firstly, that Joseph presented his parents to the King, for in this case العرش (the throne) would signify the King. According to the Bible, Joseph presented his father and some of his brethren to Pharaoh (Gen. 47:2, 7). Secondly, it may mean that Joseph made his parents sit on his own throne, for in ancient times the deputies of kings also used to have their own thrones. Hence it is possible that Joseph made his parents and his brethren sit on his throne with Pharaoh’s permission.

The words خروا له سجدا do not mean that Joseph’s brothers and his parents fell prostrate before him. They only mean that they fell prostrate before God for Joseph i.e. they thanked God for raising Joseph to such an eminent position. Thus, Joseph was the cause and not the object of their prostration. See also 2:35.

The verse also throws some light on the sublime morals of God’s noble Prophets. Joseph’s brothers had left their home in search of food, but he speaks of their coming to him as a special favour of God to himself.

Again, while mentioning God’s favours he refers only to his being taken out of prison and makes no mention of being rescued from the well, lest his brothers might feel ashamed.

The word لطیف (Benignant) when applied to God, means, He Who takes care of His creatures through love or benevolence or Who benefits others with His love and kindness; He Who knows hidden things. See also 6:104.

14:2.

Commentary:

The example of Moses has been mentioned here to show that, the Holy Prophet being like him, his opponents shall come to grief like the enemies of Moses. The Prophet’s enemies are thus warned that, while denying him, they should not forget the case of Moses and his enemies.

By the words, the days of Allah, are meant the days when God assisted believers against their enemies; also the days when He punished the enemies of the Prophets for their evil deeds. The verse means that the right way to bring men from darkness into light is to draw their attention to both the favours of God and His punishments. It is not at all right to think that faith based on fear lacks elements of reality. Such a view, indeed, betrays ignorance of human nature. Many people refrain from evil only due to the fear of punishment. If the incentive of fear were altogether dispensed with, nothing could wean such people from their evil ways. The Quran, being a perfect book, has provided guidance for men of all sorts of dispositions and temperaments and has made use of the incentives both of love and of fear.

In the words, Surely, therein are Signs for every patient and thankful person, Muslims are warned that, like the followers of Moses, they will have to pass through trials and tribulations and it is only when they have patiently borne the ordeal and come out of it with untarnished faith and sincerity that they will inherit the favours of God. But if, like the people of Moses, they prove ungrateful to God, they will be visited with punishment.

2:23; 13:18; 20:54; 22:64; 35:28.

22:66; 43:14; 45:13.

Commentary:

See under next verse.