cn.

AL-AN'AM

PT. 8

R. 14 112. And even if We send down unto

.

\f~~~~ f~-;;' ;'\;' ~'''''''19 ~~2'" ~?~"':\! them angels, and athe dead speak to (j;J~.J ~~",\.:.J..J" \.:...:I\..Y-' """ th em, and We gather to them all things ~/ /' ~7,. "ntH' . ;' " '" / r-:-,// ~"9 7:r~r~'77 J: . -1Z" face to face, they wou Id . not. b e1leve, ~\~~/G'O~~ ;' .. . ~lP~~\~.G~-, \"'~
.

unless Goo enforced H~s WJll. Bnt

most of. them behave ignorantly.Ba3

'"

Q;'~

6~
al:~:32.

...~ ';;..S'" . \ d;;I-' ~ \ ~~.o.

"----

-::.~ ",9,~ ;r::' ~I

of benefiting by the Signs of God. It is a law of God that those who deny His Prophets at the very outflet, without pausing to think ov{>rtheir elaims and without pondering over the signs and evidences of th{>ir trutl!, deprive themselves of the b}{>ssings of bl'ing rightly guideo ; but those who do not hasten to deny them and are ready to t.jjink over their . Claims with an open mind and in the fear of God and entertain a genuine desire to know the trut]} are ultimately guided to it. 853. Commentary: The subject of the previous verse is continurd in this one. One of the functions of the angels is to suggest good ideas to men alJd to invite them to virtue (2: 32). They sOD,etim{>s perform this function through the DlediuDl of dreams and visions. The opening words of the verse refer to this very function.
.

face to face, refer to the testimony of the different objects of nature to the truth of a Prophet before his enemies. The diff{>rent objects 01 nature bear testimony in the form of eartlJ. quakes, pestiIencts, storms, floods, famines and other visitations. These things come upon the enemies of a Prophet as. punishments from heaven. Nature itself appears to be angry with them; tIle very elements are up in arms against them. All things that are God'8(and what is there that is not God's stand \lP in opposition to the enemies of a divine Messenger. Thus it is that both heaven and earth bear testimony to a Prophet's trutn.

The woros, the dead speak eo them, refer to tIle testimony of pious m{>nof the past to the truth of :J. divinr Messenger either by mruns of prophrcirR which are hand{>d down to posterity in writing or orally, or by their apprering to men in dreamR and visions.

Thrre is another way also in which the dead may Rpeak to men. This happens when a person who is Rpiritually dead or a nation which is c1evoid of spiritual life is quickened to life by seein~ the truth of their Prophet and then ~{';itifieRto his truth before other persons or nations.
.

The words, and We gather to 'kem aUthing8

It should be noted that all these Signs were aetu::lIy shown in the time of the Holy Propl1l't. AI! for the angels, tney appeared at the Battle of Badr and were even seen by some of the disbelievers (Jarir, iv. 47), but those who were hard-hearted did not believe. Thf'Y knew the Holy Prophet to be a truthful and upright man but, surrounded by evil associates and swayed by evil passions, they denif'd hi!! claims. In the beginni'ng even n.len like "1>ii Jahl were impressed by the truth and hOl1Csty of the Holy Prophet; for it is recorded that when the verses of the Quran were r~cited to Abi Jahl for the first time, he admitted that it was the truth. In spite of this, however, he exclaimf'd, "When. did. we fellow the children of 'Abd Manaf1" (an anceHtor of the Holy Prophet), lijeaning that be could not aooept the l~def8hip of the Prophet. Thereafter he gradually increased inJ>Crversity,

7.3Q

u-

PT. 8

AL-AN'AM

CH. 6

113, And ain like manner have We /,~"i\ ~~L \~ \~~ made for every Prophet an enemy, ,~ ~ ~ '-' .
evjl ones from among men and ,Jinn. .b~99. ,,~,,?~,
.

",": .,,()J ,'f,,~ illl'::"~~(ill ~/ ?,.p ?/.,."

~~/
J ,

1'lleY suggest one to another gilded uy>j~ . tJ1fJ;J\ . . ", f t 0 d ecel ve-an . d . I'D speec h III or d er jl "'1"""'r// en f orce d H ~S. WI, th Y Lord had :L~
thev would not have done It; so lea ~e them alone with that which they fa brica te-854
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'!25 : 32.
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so much so that at the BaWl' of Badr he actuaHy prayed to God to destroy whichever of them (meaning himself and the Holy Prophet) had created mischief and discord among his people. The prayer was heard, but he himself 'wa;sitsvictirn. His case is a typical instance ro:fhowthe hearts of men were hardened because they't.t>jected the Holy Prophet at the very. ont set, in spite of know~ng him to be sincere I and. trut hf u.
,

verses of the Quran do not refer to two different species of God's creatures, but only to two classes of human beings i.e." men" denoting the masses or the common folk, and Jin'fl standing for the big people who often remain aloof from the common people and do not mix: with them, practically remaining concf'aled from public gaze. See also 6: 101. Th ose 0fth e common , peop Ie an d th e. b IgpeO pie . w h 0 Iea d t IIe opposItion to t h e Prop h ets 0 f G0 d
'.

..

. . imply that they wIll not beheve unless God forces His will on them and com!)els them. to aceept the truth; but God will not, do that, aUf! these people ar~ so fo~Ihard! that they would not change then hostIle attitude u,Jes3 compeHed to do 80.

The words, most

~f them

b~ha1'e.!fnorantly,

have been styled ShaYiilin (evil ones), "for an

explanation of which see note on 2: 15. 1'his word shows that those who lead lives of.sin before the advent of a Prophet genera)}y incr~asein Rinfulness as a punishment for their evil def'ds, so that when a Prophet makf's his ap}X'arance, they assume the role of arch-enf'mies to him and become leaders of opposition. It is a law 854..Jmportant Words: . of God, in both the physical and spiritual worlds, 1 . ., (gl Id e.d) \ ~.r.) Th ey "av . , ~r.) tha.t the powf'rs of man develop in the dirf'etjon :_1.. 1 th e JlUIe< t.e., h I' ac1orne, d d ecora. t,ed 0 reI ]1 IIe11 in which thf'Y .. _1"' arra IJI'>f CI or .. are exercised. So, as such mf']1 m e a lIS , JII' . I\OtlSe. r:Nol \ ~.rJ " pmploy then powers 111the wrong way, t,he put into a. right state the speech or language; .. , result is that at the advf'nt of a. Pro p het the y t WIth J](s, e t c. ~.r.) mf'ans, h e em b e IIJS ' h. e d I. beeorne still greater sinnf'rs and become If'adf'rB gold; any ornament or decoration or embellishment. also anything adorned decoratfd or of men in opposing tIle truth. Again, in order to augment their mischief, these leaderH embeliished: . anythi};~ embdliRhrd with false suggest, as hinted in the words , g ilded s-nPech. . co Iourm g or WI r' th IIeg (A q r ab) " . . such arguments to one nuothrr as appear to 00 For b ) .". (m order to d'ecelvf\) ,orr 4: 121. ' I Sf' an d h 0 II011', sonn d an d t rue b u t are rea IIy la Commentary: and t,lJf'ir ohject in su~esting snch thin~ is to
~

'

. ..
"

"

fY

'

'

'

"

'

...

The words, men and Jinn, which occur in mnny

dt'epjyp Ow wNik-mi1ldf'd. 731

CR. 6

AL-AN'A.M

PT. 8

,.., ",. I 114. And in order that the hearts of ,; "", .vf . .,~,,,, ", ".,'J" (J,,".III i ""''''' "" djj\ iJJ\ ~t -' ~ those who believe not in the Hereafter ~Z>~O '!~~~ "'..;1,,. .. .',; .k. ~.J ".."" '" may incline thereto and that they may "h,l ",.,.!.-:'.,,~ 'Jr"" I'! . -:.:,\ " 7".,,,," be pleased therewith and that they ',.,1 ~dI\..o @~-".."u..o , :--'.J'~,.J ~yo ~ may continue to earn what they are earning.865
.

~ ., //''''"..; , ~ ,;j III 115. Shall I seek for judge other '.. "' \ IjJ "\ i.S, ~\ yb "'"'" "" ~" \ a!1\ ~ J ..; than Allah, when aHe it is Who has sent down to YOIl the Book, clearly ",111. / 001"""1,,., ""f( / . .~ , ,,,b1~~ ,"' ~\ ". ~\ "I~I..'J -," explained? And bthose to whom We I.:.> ".", .., . '" //, ~ gave the Book know that it has been .,', tj,,,, ( ,;,; .,,, ,".j III f ~\... "..a . '''' ",:" ..~ 1.1 ~ '' sent down from thy Lord with ('i:;'\':~..(."'''' 1; (;j. ~~\..-" " ., v, I,;)' "V ~ , . !) v,; ,y.,o A'I '" truth; so be thou not of those who 856 doubt.

, ,;,"" ,

",,,,,,,,,,,,

..,

~~~

'---

a7 : 53; 12: 112; 16: 90.

b2 : 147; 6 : 21.

855. Important

Words:

(they may earnj is derived from ~;;I I';~ which again is derived from ~;. They say JItJ ~; i.e. he earned for his family. r.}ll J8~; means, he transgrt'ssed againRt the people and lied. ~)'''';'; means, the man lied and mixed truth with falsehood. ~,~; means, he peeled the skin or hark (of a tree, etc.). ~)\ "';';;1 mean!', the man earned, especially an evil. ~j.lJ1 ~;il means, he committed the sin (Aqrab). Commentary:

against the Propht'ts. 'l'heytrytp turn away the attention of men from the revealed Scriptures which bear testimony to the truth of a Prophet and bring forward doubtful traditions and quotations from religious writings of human authors in 8upport of their false notions. Or, as sometimes happens, they propose t}le namc's of certain persons to act ag judges and to givl' t}leir verdict after hearing the arguments of both sides. As the Prophets of God have to expose the errors of all parties, therefore wickt'd leaders are sure that the iu~ges, inftuenced by the general opposition to the ProphetR,

'I'he subject ofthe previous verse is continued "ill give their verdict against them. So here. Wicked leaders from among thr common the QUl'an makes the Holy Prophet emphatically people and from amO}lg the big people suggest declare, Shall I seek J01' judge other tl.an to one another gildrd sperch and fallaci ous Allah? i.e. in religious matters none reasoning in order to deceive the weak-minded beside AlJah can be taken as judge. The ancl in order to attract towards thrmRelves the writings of theologians cannot make us djspenFlf' ht'art~'! of diRbelievers with a. view to Wil111iJl/t with the revealt'd word of God, nor cap any their applause and making t]H'm persist in human being act as judge in matters per. taining to faith. Allah alone can act as jud/t" thf'ir evil course against the Proplletfl. and His word alone can guide to the trut]l.

856. Commentuy:
Allal.,

Now the question arises, How does Allah or

'l'he words, Shall I seek fo1' jtUlge otlter than His word act. as

judge?

T}lis question if!

illnstrate how wic,ked l..adt'rs brin/t anflwl'rt'd hy thp Vl'rflf'in th.. words: And tlwse forward gilded speech and fallacious reasoning to whom We gave the Book know that it has been

732

p1'.8

AL-AN'AM

CFI.6
1,1'"

.11 fT. And the word of thy Lord has been fulfilled in truth. and justice. aNone can change His words; and He is the All-Hearing, the All-Knowing.857
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The last words of the verse i.e. be thou not of sent down from thy Lord with truth. This means that thiJ Quran has come in accordance with, those who doubt, refer to the reader, and not to the Holy Prophet. When the previous Scripand. ill fulfilment of the prophecies contained tures as well as the Quran bear unmistakable in the previous Scriptures and, as none knows the secrets of the future save God, so the Quran testimony to the truth of tllC Holy Prophet must be accepted as proceeding from Him. and of the revelation that lias been sent dowu 'l'he previous Scriptures contain clear prophecies to him, then no one is justified ill elltertaiuing concerning the Holy Prophet and these doubt concerning them. prophecies bear testimony to his truth and the truth of the Quran; hence, those who have been 857. Commentary: given a knowledge of the Book and consequently The verb .;,1.- (has been fulfilled) though of the prophecies contained therein should grammaticaJJy ill the past teller il:>here used ill .know that the Holy Prophet of Islam is a true the future tense, meaning, shall be fulfilled, I'rophet and that the revelation that lws been for in prophecies often a preterite is used to scnt down to him is a true revelatiolJ. It is express the future tense. This is done in order thus that God acts as judge. to show that the event predicted is, in the sight of God, as good as fulfil1ed. The worde t1JUs 'l'he word "Book" in the clause , those to u'llOrn contain a prophecy and mean that what God . We gave the Book, may also refer to the Qurall; has s3,id about the future triumph of Islam for not only the previous word of God, but shall certainly come to pass. It is reportrd also the Quran itself, bears testimony to the that when Mecca feU and the Holy Prophet Holy Prophet. The Quran contains teachings entered tbe Ka'ba, which was at that time fun which run counter to the views and beliefs of idols, and struck the idols one after alJOther current among the nations of the world; yet with his stick, he recited the very words of every opponent before whom these teachings this prophecy: the word oj thy Lord has been arc rehear8ed and explained is compelled to fulfilled in truth and justice, in aUusion to the acknowledge their great reawnableness and fact that with the fall of Mecca the word of superiority. Again, not only were these God had indeed been fulfiJIed (Manthiir, under teachings accepted by thousands in the lifetime 6: 116). of t.he Holy Prophet but those who believed in The words, None can change His worcl.~,refcr MICm were so convinced of their truth that they were prepared to lay down their lives to the prophecies or to the ways or usage of rather than give up these teachings. So tIle God. With regard to the ~ or usage of God, it must be remembered that it is not for very lives of the Companions of the Holy us to determine what the usage 'or the law of Prophet bore witness to the truth of the Quran. God is. Generally speaking, it JS that A Book which is possessed of such spiritual pow('r cannot be rejected as false. which has be!'n e:xpres",IJ' mentioned as such
.

733

CR.

6,

AL-AN'AM

PT. 8

if thou obey the majority , ~ t't . ~ . ,"', . ,,'" ~(1 : 0; ., > earth, they will lead thee &' ~~~..>~I~d PI c:;:-l:>lJ Allah's way. aThey follow ,I , ~ ~ ,)' it //~. : I 4L \ mere conjecture, and they " :\'" '~l! '\ ~ .':' ~ ~;--' J,~~ , C)~ ~ "..:,. . ~o do nothing but 'lie. 858 117. And of those on astray from nothing but
OJ

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,'J ed~~

J~' -:. ~J.)

,

,,J (J"',~ n "j lIs. Surely, bthy Lordkllowl) be::;t ,17 "~\~'i. " ~ ?',7\, ,I}'~3 ~~: 01 tlto::;c who go astray frolll His way; ~~ I..."~ ~~..:.Y' ~~. " audHe knows best those who are ,"',,, ~""","i'r /l~'1 rightly guided.86D ed~~ ,,~ ..11"

alO: 37 ;,53: 29. ill the QUTall. Thus, one of the laws of God specified in the Quran iF? that His Mes8engers triumph and their enemies are brought to naught. Sucb laws have been' spoken of as 4' iJ.- (the ways or usages of God) and are not to be confounded with tne laws of nature. By the words, the A.II-Hearing , the ~ll-Knowitlg, is meant that God hearR not only tIle prayers of believers but also what the enemie~ (If the Holy Prophet say agD>inst him. Similarly, He knows not only thf~ sufferings and'sacrifices of believers but also what the enemies of Islam are doing to harm arid ruin it. So He will decide between the two parties. 858. Important Words: ~y;': (lie) is df:Jrived from tJ'?-- which means, .he cOlllpute~ the quantity o~ number of a t.hmg b~ conJecture; he c~nJectured; be opmed whIle he was not ce~talD. It al~o means, he spoke falsely, or :be hed, or he saId means, a liar; or one what was untrue. "'fwho only conjectures or opines and does not make sure of a thing by ascertaining the truth (Lane & Aqrab).

b16:J26.

for the majority of mankind are ignorant. Therefore matters of faith cannot be decided by the verdict of, the majority. There .has nevcr been a people the majority of whom are wise or learned. 1!~venin wordly legisla.tures, if is only a limited number of persons whose opillioll matters. Again, even in so-called advanced countries the masses llave their leaders, alld it is these leaders whose opinioll t,hey follow. Thus in reality it is always a limited number whose opinion matters. The verse refers particularly to the people of Arabia in tbe time of the Holy Prophet, the majority of whom were UlHloubte-dly ignorant. 859. Commentary: 1'he verse signifies that, apart, from the fact stated in the preceding verse that the majority of men often posiess less knowledge

than the minority, neither the majority nor the minority can be trusted in matters cf faith. Sometimes the minority are in the right and sometimes the majority. Hence it is necessary that God should decide as to which Commentary: party follows the right path. In fact, God The verse purports,to say that the question of. alone can be the judge. He gives His decision the truth or otherwise of Islam should llvt be by snowing heavenly Signs and by helping the

decidedaccordingto the verdict ofthe majority, party whioh pursues the path of truth.
7;W

PT. 8

AL-AN'AM

CH.6
I;{; "

119. aEat, then, of that over which the nalllC of Allah has been prollou:nced, if you are believers in His Signs.86o

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a5: 5. 860. Commentary: The commandment to eat of tllat over whicb the name of Allah has been pronounced may It}>pearto some to have no connection with the suhject-matter of the previous verses. But it is really not so. The very fact that this verse is preceded by the particle \; (then) shows that this commandment has come as a sequence of what has gone before. Again, the verb ,~ (eat) is plural and as this commandment is given in continuation of the preceding commandments, it follows that tlie previous commandments, although given in the singular number, are general in their application and are not addressed to the Holy Prophet personaUy. Thus the commandment, be thou not of those who doubt (6 : 115 above), is also addressed to rea]Jy each and every reader. As regards the connection betwet'li the present commandment and the preceding ones, it may be noted that elsewhere the Quran says: 0 ye who believe, eat of the good things We ltave provided for you, and rend:er thanks to Alla;h (2: 173). Again, 0 ye Messengers, eat of the things lhat are pure, and do good works (23 : 52). These verses clearly show that the eating of good and pure things has a direct bearing on the actions of man, who is thereby enabled to feel grateful to God Itnd do good works. As the weak among the Faithful sometimes gave way to doubt 'Yhen they heard the objections ofdis~ believers referred to in the previous vers{'S. the Quran here bids them to partake of pure and holy food. The result will be that they themSelves will become pure and their faith wiJIbecome strengthened and thus they wi]] become proof against the doubts which disbelievers seek to create in their millds by raising objections.
.

It may be objected that present-day Muslims pronounce t,he name of God on the animals they slaughter, and yet their minds arc not free from doubt. The reason is that tllCY pronounce the name of God only af' a cold formality without sincerity or earnestness. It should also be remembered thatthe injunction to eat of that on which the name of God has been pronounced applies not only to the flesh of animals but to all kinds of food. 'fllC verse enjoins Muslims to pronounce the namc of God on all food of which they partake 1:'0 that they may be constantly reminded of God and their lives lY,ay be sanctified. The verse also shows how those who fonow reason only, independently of divine revelatiolJ. commit blunders. One of the objections raised by disbelievers against Muslims was that, although they professed to be devoted to God, yet they did not partake of the flesh of the animal that was killed by God (mealJilJg the anima] that died of itself), wlJilethey cheerfully partook of the flesh of animals whi~h they themsdves kiUed.. (i;e. slaughtered animals). This is the kind of objection which is sometimes raised by men who depend merely on. reason and think themselves to be independent of divine revelation. The verse incidimta1ly answers this objection by hinting that it iSlJot a question of who kills the animal. The que&'tioll. is, who fonows the c.ommandment of God aud who partakes of his food in His name. Certaiuly owly" he who acts upon the commandment of God and eats in His name will win His pleasure.

735

CH.6

AL-AN'AM

PT. 8
/'~'\'

120. And what reason have you that you sllOuld not eat of that over which the name of Allah has been pronounced, when aHe has already explained to you that which He has forbidden unto you,-save that which you are forced to? And surely many mislead others by their evil desires through lack of knowledge. Assuredly, thy Lord knows best the transgressors. 861

. ;J ~..~. .. ~~ .., \ ~:. .. ~v.." ~ . ~ ",,, '. j, 9", (w //'~:r~ \' - ";. ~ \"'r" ~~~~~ ~nd ~ ~\ ' ~1
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.121. And beschew open sins as well ",~ at; secret ones. Surely, those who earn t;) sin ,vill be rewarded for that which they have earned.862
a2:1H; 5:1-5; ():l1ti;

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@~~~ ~(S~~;~~~\
b6 : J52; 7 : 34.

J6:JI6.

861. Commentary:
In this verse the objection of disbe1icvers has becn answered in the very words in which it was made. Their objection was that Muslims profess to be devoted to the name of AlIa]l, yet they do not eat of the flesh of the animal killed by God i.e. the animal that dies of itself. The answer given in the present verse is, "when we are devoted to Allah, why should we not eat of the food on which the name of our Lord is pronounced 1" But t,be name of God is not pronounced on an animal that dies of itself. Its death takes place under the general law of nature. The words, He has already ~plained, 16: 116, which was revealed earlier. refer to

862. Commentary: There are certain things which are manifest.ly evil and there are others which appear to be good 9yt ar7 really evil; or even if they 00 not appear to 1>e good, their e/vil naturc Jips . concealed and is not app~rent. The Quran enjoins Muslims here to abstain from both, for such is the requirement of true piety. The ve;rsebeautifuHy explains why it is forbidden to eat /:iuch animals as die of themselves or such as are not duly slaughtered by pronouncing thereupon the name of God. The pronouncing of the nalI).e of God exercises only a subtle influence. It brings about no physical change in the flesh, but it does produce a sanctifying effect on the heart. The killing of an animal is likely to harqen the heart. But when a man pronounces the name of God at the time of slaughter, he, as it were, says: "I have no right to kill this animal of my own accord, but Allah Whose creation and property it is has granted me permission to do so." 'rhis mental attitude will insure the heart agaim:t becoming hardened. Moreover, the pronouncing of the name of God is meant

The word" mislead" signifies tl:at man-mad teachings, which are given by most men in opposition to the teachings of God, only lead people astray. The word" transgressors" at the end of the verse indicates that the objections raised agail!st the teachings of God have their source in malice and enmity and those who bring forward such objections are indeed transgressors.

to be a guarantee that the animal is being 736

PT. 8

AL-AN'AM
("
/ I j 'f.~ / ?y~

ell. 6
/

122. And aeat not of that on which the name of Allah has not been pronounced, for surely that is disobedience. And certainly the evil ones inspire their friends that they may dispute with you. And if you obey them, you will indeed. be setting up gods with God.863 ,15. 123. Can bhe, who was (It'ad and We gave him life and made for him a light whereby he walks among men, be like him whose condition is that he is in utter darkness whence he cannot come forth? cThu8 have the doings of the disbelievers been made to seem fair to
them~864

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a5 : 4: 6: 146.

b8: 25.

c6 : 109; 10: 13; 27: 5. associating partners with God.

slaughtered in the name of the Lord and Master of the univerlSe and not in that of any other. It wason a similar princi'ple that 'Umar, Second Successor of the Holy Prophet, acted when, while kissing the Blackstone at the time of performing the ~ IJ.. or circuit of the Ka'ba, be addressed it in the memorable words: " I know thou art only a stone, but I kiss thee because I saw the Prophet of God kiss thee" (Bukhiiri, ch. on lJajj). By so saying, he pointed to the great truth that devotion to God should make man averse from paying homage to anything beside Him and that all actions of man should be performed for God. 863. Commentary: The verse points out that if believers cat of the flesh of those animals on which the name of God has not been pronounced, it will be an act of disobedience and tra1ll3gref'sion. One sin leads to another. If a believer fails to pronounce the name of God on his food, his heart becomes devoid of reverence for Him and this gradually leads to d~ i.e.

864. Commentary: In the foregoing verst's it was poilltcd out that ulan-made teachings arc always defective. Now the Qurall proceeds to show that manmade teachings cannot stand against divine teachings. The verse purports to put the question: "If there is a teaching which is really from God, will it not be better than that devised by man Y" Now, this is a question which every man, even a disbeliever, will have to reply in the affirmative. Indeed, human reason cannot have tIle boldness to deny it. The question has thus been put to make disbelievers conscious of a great truth. The expression, he is in utter darkness whence he cannot come forth, refers to the man who devises laws with the aid of reason alonereason that is fettered by numberless limi. tations to which man is subject. The laws made by men am always subject to change owing to their intrinsic defectiveness. A law

737

CH.6

At-AN'A:M

P1'.a

124. And thus ahave We made in :, ",,, (~~ /..- ~~.,-:: i'~' (;l;~@JJ.r" . .J every town the great ones from among \., .. ,,~~-iJI~...>-'U'1l , '" ",,,, " its sinners suck as are in utter darkness ~ ", ,. 7"G,it '" '" ' '-'J9/~" '''~'-.hr,,:': with the result that they plot therein; @\.:)JA. --'~ ;,~"c>-' ..) ~ and they plot not except against their own souls; but they perceive not.866

";;1

-,;'

'(1 I ~ j I 9. 9. 125. And when there comes to them j' " a Sign, they say, 6'We will not believe until we are given the like of that J..-,.-.9,,, J/''''9'",.--DI J1Jg".."r;,,; which Allah's Messengers have been J.a;4.~t>~1 ~I b~\~"> <.}.J\ ~ ~ given.' Allah knows best where to r"''''r place His message. Sllrely,humiliation '" ", iJ(~~(9'-''''''''''''' 9' 9"bd..;;)~ '" ~V' ~~\~.~ ~.'9:.'" ~ before Allah and a sever/e punishment shall smite the offenders because of

Jy ~ (..dj~~ '~\~;~'~1~
,

their plotting. 866

"17 : 17. is made today but it has to be changed tomorrow on account, of the defects which by experience arc found in it. Then the new law is again changed for the same rea,son, and this process goes on indefinitely and sometimes even a sort of a circle comes into being. Thus the case of such men as devise their laws with the aid of human reason alone is like one who is in darkness from which he will never come out. The words, made to seemJair, imply that Satan and his associates adorn the evil doings oi men. In the beginning it is Satan who misleads men by inciting them to eviL But when a man goes on doing evil deeds, his evil deedl'!gradually begin to appear good to him. This is the law of God meant as a punishment. It is to this later adornment of deeds under the law of God that the Quran refers in 6: 109 above. 865. Commentary:

@~~~.!i;\S~~~

~\J;~

~I

628 : 49' one more befitting the context is to treat the words J.~I and t.:-~ as ~\.4.. and ~\ ~\.4.. making them jointly the first object of W-: and supplying the second object from the expression" in utter darkness" occurring in the preceding vel'S'e. Similarly ther~

in '.IN

is not J:Loi r'J but \i t. r'J

We are told in 6: 113 above that it is the law of God that wicked leaders from among the common people and from among the big ones are always hostile to the Prophets of God. It is to these wicked leaders that the verse under comment refers. They are surrounded by utter darkness from which they never emerge (see the preceding verse). 866. Commentary : The verse embodies the last argument or the last excuse of disbelievers in the present discussion. They say, "We will never believe in divine revelation until we also receive revelation like unto the revelation of the Messengers of God. If God speaks to them, let Him speak to U8 also."
God answers this foolish objection by sayjng,

The verse is rather difficult to translate. Some translators make the word J.(\ (great ones) thl' first object of the verb 1:.1...:(have We
made) and the word

t.:-.,.f

(its sinners)

the

il8cond obji8t.

But the better renderjn~ a.nd "It is not to ewry man that God speaks; He 738

PT. 8

AL-AN'AM

CH.6
(/,/ .,;''''(:. . ,,,, "' \ dJ.) '" \ ~..~.<.:) J-t.~ "","17 J... ,,,,'"

126. So, whomsoever Allah wishes to guide, He expands his bosom for the acceptance of Islam; and as to him whom He wishes to let go astray, He makes his bosom narrow and close , as though he were mounting up into the skies. Thus does aAllah inflict punish-

~~~~~~.
f~"'/G.':;(;'''' ..'" . ~ ~ .':j>' .. ~ ~ " .., 'I Jh/. . ,.
~

,. <.: 'P."" ~I "7~II

. '/''''(' ~ '"
-

9."",.,~
~"

~..~

. \ .> ,.Jj ~ ''''''' ,-- ~

. ~ & 1"'\ 4JJ

l/.'1:"'.\ .5'""j.",.J ~, Jf ~. . -. -

me;nt on those who do not believe. 867

127. And bthis is the path of thy Lord leading straight to Him. We have, indeed, explained the Signs in detail for a people who would be admonished.
alO :101.

'" t J ~.)\,.~I:) .. ",", 9 , (.. "'", @J\.:)~~. A <.:t.~' ~

~

. J"'''''''r'''~1~

:,

~g, \j~; ""..

h6: 154. he is spiritually

~bf(;;;!:.~.~ ~j~~ .-".:...

/

\~;

@)

, t(/.. " ., '" ~-'.; ~ ~.,.c}.

speaks only to him whom He finds worthy of it and whom He selects for the purpose." As for those who make themselves deserving of humi. liation and abasement, they cannot be honoured with messages from God. Their doom is only "humiliation and a severe punishment." 867. Important Words: b.:f (close) means, close, strait (Lane). See also 4 : 66. ~.J (punishment). See 5: 91. or narrow

retrogressing.

The" wish" of Allah to make a man go a.stray also comes as a sequence to man's own evil deeds. 'When a man becomes a sinner and does wicked deeds the result is that he is led astray from the right path. Such a one feels the commandments of God to be burdensome, and perceives difficulty and mental trouble in carry. ing them out. His bosom becomes narrow and close. His case is like that of a person who is asked to climb up a steep height. It may'be noted here in passing that the verse hints that to ascend into heaven with the physical body is a sort of punishment and not a boon. The verse teUs us that God helps those who practise virtue and wiUingly obey His commandments and He causes them to progress spiritually, wbile those who do not believe and lead sinful lives continue to 'ldVRnce in sin and wickedness. The verse further teaches us that we cannot progress spiritually unless we render obedience to God with wiHing and cheerful hearts.

Commentary: The desire of Allah mentioned in tbe words, whomsoever Allah wishes to guide, foHows the actions of man. It is the result of man's own good deeds, and not arbitrary. The words, He ezpands 'his b080m for the acceptance of Islam, signify that such a one is che'erfully willing to accept and obey every command of God. He feels pleasure in obeying God's behests. If a man is alwaYR ready and wiHing to obey the commandments of God, it shows that he is progressing spiritually. But if a man feels divine commandments to be a burden, it is an indication of the fact that

739

CR. 6

AL-AN'AM
---~-

PT. 8
w)~ -\-::" .9,;~-:..I

128. For them is lithe aboue of peace with their Lord, and He is their Friend because of their works.868

~ ~\~~J", ~ ;.\~..-'~.)~
.

~.J
9 ",,,

@I.:)~.~O "r~

I'!. .. l:r .~.. J~ """ "'"'' 129. And bon the day when He will ~:~" ' \ "<..'''' ~ ',,:-~. ",,'r~/'~-' gather them all together, He will say, " '0 company of Jinn! you sought to make /.f~" Z': ? "Ii, ": ~ ' ?,~.~ ,:'.A 'J Q'..")" " \ '-'-' W;J~ subservient to yourselves a great many v)~~ ~~~ from among men!' And their friends :, ,,, .' , ~...'."\"" L~:;""'""" ' , v,~" from among men will sa.y, Our Lord! 1> ~ ,_.\ "'I .-'~~ .~ .0V;-;l we profited from one another but now --; :'''' . we have reached our term which Thou "' '''''' "(".' ~'" )GJ\ 9r~~ /r~1"{ G \.:.J~' i.S~' .1 ~~ didst appoint for us.' He will say, , 1/-'"r--:,: \ The Fire is your abode, wherein you (f' " ~"~ \j,~,:;.\1;, ~ ~\, ~~ shall abide, save what Allah may ..... .) \:>" ;;" '-S-':?; .. .. '" will.' Surely, thy Lord is Wise, All.. Knowing.869 ~ ~. ..",

~--~

alO: 2(;,

~~

b7 : 39-40; 10: 29; 34: 32, as ~ (jannat) because its trees cover or conceal the ground. A child in its lllother's womb is kuown as ;;w: because it lies concealed in the womb. The heartis known as .JI:.: because it lic/; concealed in the bosom. A grave is known It!> ;?: because it conceals the dead body. The piece of cloth worn by a woman is known as ~ (junna) because it cover:-; her head and bosom.
A :-;bie1d is knowll as

,_..,,---

~----

" ~

868. Commentary:
As r-y...,. (peace) is also onc of thc namCi'i of God, the exprei'ision r".>WIJI,) JJlay abo be rendered as the abode of God i.e. the prescnce of God. 'l'hc virtuous are thus promised the reward of God's nearness. U69. Important Words: (company) is derived frolll p. 'rhcy .1"""" say JI1. I.".:. i.e., he took One tenth of the property. t.i-- means, he took one from alllong them, they being ten. .~ and means, a company; mean, ten. .r~ a collective body; a community; a family. It is :-;0called becaui'ie a company or community con:-;ists of lllany individuals, the word .p (ten) being that large and perfect number after which there is no number but what is composed of the units comprised in it (Lane). ~I (Jinn) is derived from V'": (janna). They ,say w.; i,e. he veiled, concealed, hid, covered or pr.otected him or it. That is the primary iJignificanee which is retained in all the derivations of the word. Thus a garden is known

because

it

covers

aud protects the fighter. Madness or insanity is known as .J~ because it obscures and, as it were, veils the faculty of reason. A serpent is known as .JI.: because it generally lies concealed in holes or dark corners. Similarly, V'": (J inn) arc 80 caUed because they are con>;idered to be invisible bodies concealed from human sight. ~ also means the prime or first part of a thing, probably because it covers or conceals the main body that foHows (Lisan & Taj). For a fuller discussion of the word and an explanation of the Jinn see note on 15 : 28. See also 6 : 101. ;';x...1 (you sought to make subservient to yourselves a great many) is derived from J5"

740

PT. 8

AL-AN'AM

CH.6

which means, it was or became much or abun- reckoned the masses to be many (as against dant or many or numerous. ~~I U" ':-~I God),i.e., you have attached more importance means, he desired or wished much of the to the masses than to God ; you did not accept thing; or he reckoned it much, abundant or the truth out of fear of the masses, lest they many (Lanr). i;-~I signifies, you should drsert you and cea~e to hold you in I*" havr misled many of them; or you have honour. It iR indeed strange that just as the made many of tIlt'm foUow you; or you weak do not '!ometimPR accept the trut.h out have maar thrm subsrrvirnt to yoursrlvrs of fear of the great, lest they should inflict 10!!8or pain on diem, similarly the great are (Kashshiif). sometimes afraid of their humbler fonowers and ~.J.. (abode) is arrived from 45 They do not accept the truth, fearing lest the latter say ~t;::l~ ~.; i.e. he remainrd, stayed, or should turn away from them and desert them. abode in thr place; or he sta.yed or dwrlt Heraditls, for instance, waS convinced of the long in it; hI' settif'a in the place; he alighted truth of the Holy Prophpt but did not opE:nly at the placr. So t.S;" mNlns, a place whrre acknowlpd~e it out of the fear of his subject.'! one remains, stays, (lwrlls or abides; an abode wllO, he thought, wpre bitterly opposed to Islam or a dwplling; a plael' of alig1Jting (Lanr.). and would rebel against him, if he declared his faith (Bukhii.ri). Commentary: 'fhe words, we profited from one another, imply 'fhe vrrse definitrly proves that at Ip3st here t.hat the fripndships of disbelievers are also the Quran does not use the word Jinn to signify transitory and that thl:'Y will fall out among a species othrr than mankind. The very words themselvrs on the Day of Judgement. The and the only possible si~nification of the verse poor will say: "We led I.ives of humiliation contradict that spnsr. The word as \Ised in this in subjpction to the big ones who dt'rived profit versp, which thus holds a sort of key position, from tis. So, 0 Lord, in\flict upon them a double cannot but mean great and powerful men as punishment." This also shows that the word opposed to th(' weak and poor cIassrs. The Jinn, here, does not refer to any creatures word ,y; as shown under Important Words separate from human beings, but to a special i!! drrivrd from a root which means to hide or class of men; for if taken in that sense the conepa!. As thp brings properly known as above-quoted words cannot apply to them, for Jinn are bidden from the eyes of men, therefore human beings do not profit from the genii nor they bave been called ,y;. The great men the genii from human beings. It is only one bave al!!o bppn callpa Jinn bpcause they very class of man that profits by the other, i.e. rarply mix with the genpraI public and the great profit hy tor poor :lnd vice ver.~a. remain, 11.8 it werp, hiddpn from them. The wordR, The Fire is your abode, are addressed I .Ii (yon hnvr to tbe humblr cIa:'!!!of prople who pleaded that Th!' srntence v-i~ I U" f; sought. to makr subservient to yoursrlvPR It ~rpnt thry wefp nwrdy too}.'! in the hands of the many from among men) haR two me:ming!!: grpat. Thry iUP t.old that DOpleading can do (1) yon h:lvP taken to younelvps many from t.hpm any good now, and that they must pnter among till' ma.'!RPS,,:.e., you h:tvp won t.hpm thl' Fire and rpnHlil1 t.hl're until God is pleased over to your si(Jp find maop them follow to dpliypr thpm t.]wff.from. B{)th the big and you and have thl1s miHled them; (2) you have the poor are alike guilty.

~.

74J

CR. 6

AL-AN'AM

PT. 8

130. And in like manner do We set ,;.~ ~(~~~ some of the wrongdoers over the others ~ ;.. ..."... because of what they earned.87O
R 16. 131. a' 0 company of Jinn

~~,.

~ ~:j;?
~.JJ

~~" ..
;'

)
I~

@e> ~J: ..". ~

:", '"
7."
..

9 J .,r-:.r'...~N and men r , r:.. (.9,

did not Messengers come to you from among. yourselves who related to you My SIgns and who warned you of the" meeting of this your day I' They will sa y , 'We bear witness a gainst ourselves.' And the worldly life deceived"

u-.J~~,.JI~~!.J~\
~

., ,~ .,...,

"

?-UiJ~)..)~) ;'.. J" ~I~~~ ;' ~ " "..

/"""'T..r- J

.".-;. ..

,,"

. .,

., ..1'

,J

!.~ 'n"~,~ \ ~ I~ ~

f~ ,:.~ 9 .., b"\ . .,\ ~~"~ \,j. \ It e., ~ ~ " ~

.~.

..

'"

them.

And bthey

will bear

witness

...;.I(.~ /-9~".,

9?",J

a~ain~t themselves tha.t they were e~~Ij\?('Y~ ...

disbehevers.871

~ b~;
'" 9

"

/.
.

~JJ\

.,9

132. That is because ethy Lord would 'iii, not destroy the towns unjustly while .;~ ?'~ their people were unwarned.872

19"1~\\~~-:1!,,9~ cS':q~~; ~~ """.-:\,1 ~\ ~~ III... ",

, r~~!'.' @\;)~~I

'J39 : 72; 40: 51 ; 67 : 9-10.

b7: 38.

ell : ll8;

20: 135; 26 : 209; 28: 60.

870. Commentary: The verse signifies that actually both the poor and the great are wrongdoers and it is on account of their sins that the poor become tools in the hands of the great.' This verse provides another proof of the fact that by the word ~ (Jinn) is here meant only a class of human beings, viz., the great and the powerful, for ,it is only one dass of men that is set over the other. Jinn as beings different from men have never been set over men, nor men over Jinn.

been raised from among Jinn, which shows that the word Jinn here refers only to a special class of men. It may also be noted here that this word when applied to the great and po~erful persons from among men is generally used in a bad sense, being applied to the wicked among them. 8'12. Commentary :

The word ~~I (towns) refers to all those cities, towns and villages to which a Prophet of God is sent. Ai> the Holy Prophet was raised for all mankind, the word would, in his case, apply to the whole world. 871. Commentary: (unjustly) also means, The expression The words, Messengers from among yourselves, by reason of thei,r iniquity." The verse would supply further evidence of the fact that the" then be translated: "That is because thy word Jinn does not here refer to a separate creation but to only a section of human beings. Lord would not destroy the towns on account We learn from the Quran that Moses and the of their iniquity, while their people were unwamed." Holy Prophet were sent as Messengers to Jinn also (46: 30-33; '12: 2-16.) and we find no The verse gives an important law of God-

trace of any separate Messengershaving ever that He never sends genera] calamities upon 742

PT.

.
-

AL-AN'AM
I

CH.6

133. And for all are degrees of rank according to what they do, and thy Lord)s not ~nmindfu} of what they do.

~ "" ill" ~&(;, ~.~ ~"~~ ,., ~ ,.,~.)')~.J ~/:-'

r

~'~~ I!!v~

? ~

..

134. And thy Lord is Self-Sufficient, aful} of mercy. If He please', bHe can do away with you and cause to succeed you what He pleases, even as He raised you from the offspring of o!herpeople.873

~~Gj0,J>~~~\~j~ . .. ... ". """ "" \;f.:j ~;7/r .9 ~~~ r )': ,~ '..\ZJ \...0 ~ . ~ ~--:..J :$'{ :.' '"
"
~

""

("

",

,.,

'" J>,,~,\

,~~..7,..

@d~\4>'
135. Surely, ethat which you are promised shall come to pass and you cannot frustrate ie.87
a6:148; 18:59. 64:]34; 14:20;

"..~j ~
'j/,~\; ~ CJI

"'. @~~

~I \.4) LJ~i.:)J~.Y~ fill t!''''---""'''?"" ",

ell : 34; 42: 32.

'1'

'''''T...'' ~ ",

"

35:]7.

cities on account of their iniquities, unless He first warns them of the impending punishment by sending a warner. If God had destroyed cities' without first raising a Messenger, the people might have excused themselves by saying that, being unwarned, they were following their own reaSon. After receiving a warner, however, they have no excuse left to them. The world has been visited with widespread calamities in the present age. and in accordance with the law enunciated in the verse under comment. there must have appeared a warner in this age too, There has indeed come Ii great warner in the person of Ahmad of, Qadian. the Promised Messiah. Founder of the Ahmadiyya Movement. who has warned the world of impending disasters and called it to repentance. Let the God-fearing ponder over it. The verse also shows that the calamities here referred to are not calamities which overtake individuals only. but general calamities whioh smite whole peoples and naf;ions, as has been the case in the present age.

873.

Commentary;

I (Self-Sufficient) The divine attribute of means, .. one able to do without others" (see 2 : 264). As God is Self-Sufficient. He can punish rejectors as and when He desires; but He is also full of mercy, therefore He delays the hour of punishment.
']'he words .l:t.t. (what He pleases) have been used in preference to iI' (whom He pleases) in order to combine the idea of any other people" with that of Uin any other state or condition."

.~

874. Important

Words:

(frustrate) is derived from ~ I tJ.,?:which again is derived from ~ which means, he lacked strength, power or ability; he was or became powerless. .~I me.sns, he found him to be without strength. power or ability; or he made him to be without strength, power or abiJity; or he disabled or incapacita red him; or he rendered him unable to accomplish or attain his object; or he frustrated hie endeavours; or be eBcapfd him (Lane).

1~

CR. 6

AL-AN'AM

PT. 8

OJ 9 136. Say, a' 0 my people, act as best -: ,h'. r~.f'" ": ., ..' . "'r~...'I': J~ ' "" ~.. );\ \ ",...~~I:: J... ~ c:'." , -, you can. I, too, am acting. Soon will Uyw.' i.JI! "" '" you know whose will be the ultimate ,. ,,, ,,,, ... ( ::: b".P r... ( 'J " .'~' c;-o :" ~':'.")' L': "I (.:) \':''1.~~ " reward of the abode.' Surely, the [S. ~ .. -'":J 'tj\, .].;.>oJ I.:) ~ .... 'U wrongdoers shall not prosper. 875 .,9 w, " y~~1

\j(;

'~

...

all: 94, 122: 39: 40-41. Commentary: The words, that which you are promised, refer to the promise of destruction contained in the previous verse. The chapter was revealed at Mecca, when Muslims were few and weak while their enemies were strong and numerOUB and were subjecting them to bitter persecution with a view to annihilating Islam. In these circumstances the prophecy relating to the destruction of the enemy in such forceful words and in Buch tones of certainty could not be made by the helpless man that the Holy Prophet at that time was. It could proceed from none but the Almighty God, Who alone coula bring about its fulfilment; and it is writ large on the pages of history how the prophecy was fulfilled. The same prophecy or challenge is continued in the next verse in equaHy forefiul words. thou art and approach not Zaid (Lane & Aqrab). The expression ~~ ~ IJ..'" Dlrans, do what you can; or act as brst you can; or remain whp.fe you are and do your worst (Kashshii.f). Some authorities, however, consider the word to have been deriwd from tf.. in which case it signifies greatness; or high rank or standing; or honourable place or positiolt, especiaIIy with a king or potentate (AqrAb & Lane). In this sense the expression would mean, you look upon yourselves to be great or high in rank. Now come and exert your full power against Islam and thrn Sf'1' what t.he result will be. under Important. Words, the expression fi ~ ~ 'pi means, yot} may do your worst and exert yourselves to the utmost of your power and resourcE'S to E'xtirpate Islam and destroy the RmnIl Mus1im communit-y, hut you will neV(>rsuccred. The word!!, Soon will yml kno'UJ'who.~e'will be the ultimate reward, signify, "you wiJ}soon sl'l~ which of the two parti('s will succeed in the end." The word J''''' I (abode) may rf'fer f'ither to this world or to the next. In both cases the ultimate reward is reserved for the truthful. Commentary: As rxplained

875. Important

Words:

~ (as hest you can). The word .)\>:. is considered by some to have bern derived from .)'( which means, he or it was, or he or it came into existrnce. .)~ mpans, place of being or pxistencE'. ~;l(.. mf'ans, .place of bf'ing or existence; state or condition. The Arabs say 1-'1.";.J ~~ i.e., keep where

744

PT. 8

AL-AN'AM

CH.6

137. And athey have assigned Allah a portion of the crops and cattle which ., . "'" He has produced, and they say, 'This , --:,,,, ~ -''''. : I{' , !r::'-: is for Allah,' as they imagine, and this w~~~"t\ \ .J. ~ ~..J~~a.lI~. w -"., ," ,,"'..... is for our idols.' But that which is ,", 9 ", 0 for their idols reaches not Allah, while ~ " c::;-c", ~"'':.I -: C~ t) 0 Lo:;~, JI I -': .. ..~ ~ ~,. ~~O that which is for Allah reaches their , , idols. Evil is WJ1a.tthey judge. 876 ~..I. /~::: ,,'-: I ~,,:.

~;';,~l.:;~\)9;;j,~,~~ ~ ~ Sb~

~
,

@~~.(;;\.:.. .

~~..

JI ~

~~

",~", ",('.,,~ 138. And in like manner have their '~ "',,,, j:;. ~.(':""" '", ~~.~ J\ GJ~ associate-gods made the killing of their r/J~bl :;,0 ~~ ~Z~ children appear beautiful to many of b'9~,.) ." t~,,':. ." ".''.1 the idolaters that they may ruin them ~ ~:A\~::'\~9.i"'I'" ~/-'~-'.)~"~.JO>"",, and cause them confusion in their ".,9"""'[/" .,,,,,:'" 9'"'' r,.,,S" -" , religion. And if Allah had enforced @ v~~. ~-'~.)~ ~;W ~ ~'~l::i;J; His will, they would not. have done this; so leave them alone with that which they invent.877

all1:57.
876. Commentary: Note the point and the force in the words, He !tas produced. By usin~ th{'!'e words, the Qllran exposes the folly of dipbelievers, who are presumptuous enou~h to divide the produce of the earth and cattle between their deities and God, as if they were the owners; while the fact is that God is the owner of an these thing.'> and it is He Who has hrought them.into existence. They are God's things, and it is Rtr:m~e that disbelieVf'rR should presunw to divid{' God's things according to their own choice, setting apart only a port.ion for God, the t.rue owner, anrl allotting the rest to their falf'e ileit.ip!,. DisbplipverR gavp two k~ndR of IIlmR; firstly, in the namp of God, and Rrcondly, in thp n:mw of thpjr ilpitief'. If t,he portion whkh they spf, apart for thl'ir dpjtips was spent for othpr purposes, then tIle portion which thry hlld rpserveil for Goil w:u; also given away ftRchftrity in the nam!' of thpir eitips, but if the portion set apart for God was spent for otlwr ends, then the portion set aside for the deities was not, transfl'rred t,o God. That is what is meant by the words, that which is for their f:dols reache.'1not Allah, wln1e that whick is for .Allah reaches their idols. This is another instance of how men hlundl'r, makin~ laws with the sole aid of reason. The expression, as they imagine, signifies that God does not accept a charity which false. gods are madl> to sharp with Him. DisbeJipvers supposp that they have set apart a portion for God, hut, that is not really the portion of God, for the jealous God ilisd:,iniully rejects 8uch allotment. 877. Commentary:

Thc "asRociat.p-gods" hrrl' rrferrpd to are divinerR, sootbRayers ancl ot,hprs. Thp "killing of children" happeneil in thrN' waYR: (1) some of thf' Arahs killed their fpmftlp chill1r('n and prf'served the mall' OI1f'S; (2) I'ome took the vow t.IHlt if thpy hllil a cf'rtain number of children, whethpr malp or {pmale, one of them would be slaughtered in t,he name of God. or in

745

CH.6

AL-AN'AM

PT. R

139. And they say, 'Such and such J .~ ,"'.-w('v:.-,..,., I~r(.' \~~J':~~"" cattle and crops are forbidden. None >... ...:; .3~ 0 .)..-4~ \ ~~ I ~'" ) shall eat thereof save whom we please' (9 , '''''''r/ '''J , "'"'/'" 'A -80 they allege-and there are \~\-,~):~~j:> ;~\; "" ~~ ." ~8'';;
cattle whose backs are fo::bidden,

and there are cattle over whICh they pronounce not the name of Allah, forging a lie against Him. Soon will
.

""" ~~~~~\~a1\ .. "'.

"'''
'"

~:

"'''

" ''''' ""'''\~-,)~j ~ ..

J!

...

He requite

them

for that

which

they

1fib\,~\:J=~ I~r'l~ 'l:.JI"",,,,, :-.::T 0

have

fabricated.878

. .....

140. And they say, 'That which is in the wombs of such and such cattle ~~~~~b)S)'~~9~ ti~ ~(;; is exclusively reserved for .our males ...y.... 'Ur~ /, ,-\"': '9-:~.",,,~ /~., 0/'" and is forbidden to our wives; but if ~~ ~~\:J~:' ~!,j' ~~--' it be born dead, then they are all partakers thereof. He will reward them ~fl..J!' """" '. ~j,;r~/ ':. foM "'l~~ ;'~j- ~~ for their assertion. Surely, He is Wise, .." '\.I ~--'~~. 879 All-Knowing.

the name of one of their deities; and (3) sometimes they sacrificed their children to avert a calamity. (many) in the expression, to many The word of the idolaters, shows that aU Arabs did not indulge in this practice, nor even most of them, but only a considerable number. But, whatever the number, the practice provides one more instance of how men go astray when they begin to make laws for themselves with the sole aid of reason. The particle J (that) inr-J:I.;! (that they may ruin them) is here used to express ~I. (the result) and not the cause or motive. Thus the sentence would mean that the result of the action of the associate-gods was that men who followed them were spiritually ruined. When a man goes so far as even to sacrifice his son in obedience to another p3rson's bidding, then he is entirely under the latter's control and is 1:hus completely ruined in respect of religion.

prevented or prohibited or foroade or interdicted him; or he deprived him. "... (~ijr) means. forbidden or prohibited or unlawful; the faculty of reason or understanding, because it prevents one from doing improper acts. The word also mcans custody or guardianship (Aqrab). Commentary: This verse gives another absurdity of man-made laws. instance of the

By "forbidden crops.. are meant such cultivated fields as were dedicated to idols. These could be used only by the priests that attended upon the idols. The cattle might eat of aU crops except those that were dM.icated to idols. The cattle whose backs were forbidden are those mentioned in 5: 104. Nobody was allowed to ride them or use them as beasts of burden. The cattle over which they pronounce not the name of Allah are the cattle which they dedicated to their associate-gods. There is no reference here to the mentioning of God's name at the time of slau/!,htering. 879. Commentary: 1'hc verse refers to apother absurd eustonl

878. Important Words: ft"" (forbidden). . ~ ({tajara;'hti)means, he 746

PT. 8

AL-AN'AM

CR. 6

141.
,

Losers indeed are they who kill

their children foolishly

for lack of

. ",.,"/"".1",, -::. ... ." ~.\ ,,~'''' '\~~~., .' ~.);).J J;t:; v:.~ ".:'~'.tl" ~ .~ "':~
.. ., ." "-""''' t./" 'JJ... t" .,9",,,... ..b~1 ,I'-. '" ' \~ /. r'l~ "" '" , , \ r" '"' I ~~jlJ ~ :; A.U~.J) \.Q~j.>.J

, ,,,,

knowledge, and make unlawful what Allah has provided for them, forging a lie against Allah~ They have indeed gone astray and are not rightly guided.88 17 142. And aHe it is Who brings into being gardens, trellised and untrellised, and the date-palm and cornfields whose fruits are of diverse kinds, and the olive and the pomegra.nat{\, alike and unlike. Eat of the fruit of each when it bears fruit, but pay His due on the day of harvest and exceed not the bounds. Surely, Allah loves not those who exceed the bounds.SSI

@~.~
"""',1"""

,t

".

=:.!J

I"~f'l r""

yo ~.J t!

1'1 r-

. I ,.."" -., '" , "1'" W"f:.' ~it " "" ~.J~~j~.J~'"~~W\'-.S'~ yJJ-, "'.-:, ., 'H~ ~ ,1'''' "-;.\ 'J J'" \" :'\~"I\" ~""~~\I;4I~ ~.Jj ,~Ij ,.. ~ ~, ~~ ~ '"..-:: .., ",,-\ I'; _/,1', , ~ .)t~~~
I ...

9,~ \"~:/'(<.r~.(:~~ I'lL "U ..'. ft..);. ~!fJ1-:'"

~~~JI-"r~-'

9 ,"~b,!

,!. "/y

~~~~~

'" """~

'~.\~ y , I

@~.:ra6: 100; 13: 5; 16: 12; 35: 28; 36: 35-;36. of the Arabs. The divine attributes" Wise" and" All-Knowing" have been mentioned here to point out that the people got entangled in these foolish beliefs and practices becauEe they turned away from the Wise and Knowing God and followed false deities and their foolish devotees.

; ~. ~ "tt

with or trained on trellises which are a framework for supporting the vines. ~./? means, structure or trellis made for supporting grapevines; an enclosure made for beasts to protect them from cold. J.~ means, a shed or booth, etc. constructed for shade; a hut; a house or a dwelling; the roof of a house; a throne (Lane ). 880. Commentary: ,)L(harvest) is derived from i.e. This verse recapitulates what has been said "'above about man-made laws. For the killing he reaped or cut a seed-produce or herbage, of children see 6: 138 above. The words, etc. "'=- means, reaped produce. ,)L- means for lack of k'nOtDledge,signify that they do so time or season ofreaping; also fruit or produce because they do not possess revealed know- (Lane ). ledge, which is the only Source oftrue guidance. Commentary: 881. Important Words: In the foregoing verses the Quran referred to (trellised) is the plural of some of the laws which pagan Arabs, unaided ":'~.J.J"'" ~:'.J.J"'" and is derived from ~ which means, by divine revelation, had deviEed for themselves. he built or constructed a framework or a trellis Now the Quran proceeds to give some of its for supporting grape-vines; or he built a shed own laws, so that the reader may contrast or an enclosure, etc. So ~.J.J"'" means, them with the man-made laws alluded to above. furnished with or trained on trellises. They One of the man-made laws pertained to the

J.

say ..:.t:J r

rJ F i.e'7

grape-vines furnished fruits of the earth (6: 141 above); the Quran,

747

CR. 6

AL-AN'AM

PT. 8
,

143. And of the cattle, He created :..7,\ :~~;,~ I!IZ J,[~."~~~I"; r"?~i, ,; ~~ ~.J) ~ some for burden and some for slaughter. ~ ~ \.,.;iY' -' 'U~ ~~jI Eat of that which Allah has provided 19';7' 9J,,"'''- :;.. ~~ '-'C-\ ;';b'''-~ V ~~, for you, and afollow not the foot<:;teps ",v-~ () '6\ ... '. t> :.q ~ ... .r-" ~ of Satan.. Surely, he is to you an ~ (" open foe.882

J /

-'
J,..

@~

aSe' 2 : 209. therefor', herr giVN! its laws about thrsr. It declares thrD\ to be lawful and purr, subjrct, only to thr condition that in eatil1g th('m wr should" not rxceed thr bounds" i.e. WI' should only {'at as much of thrm as is not injurious to our h{'alth and morals. The pronoun in the words .u... (His dud may either -refer to God, or to I/t" (fruit). In the former case, the sentence would mean that on the day of reaping we should give as alms what is due to God. In the latter case, it would mean that on the day of reaping we should give Ill' charity It portion of the fruit which is in the nature of sonwtlling clu{'against it in order to make it pure. It may be noted here that there are two kinds of charity in Islam-obligatory and optional. But as, accordil;g to th' practice and sayings of the Holy Prophet, . ~ j i.e. obligatery charity or l{'gal alms, is not dt1f' from all the fruits named in th' vrrs{' but only from the fruit of the palm tre', so if it is the obligator)' charity that is m{'ant h('r(', then the commandment to " pay His due" will apply only to th' fruit of palm trprs. It is, how{'v('r, better to take the vrrs' as rrferring to optional' charity which may be given from all kinds of fruits. The use of the imperative mood in the words" pay His due" does not necessarily make it an obligatory command, for this form of the verb is also freely used in the Quran for the purpoEe of exhortation. This interpretation is in keeping with the practice of the. Holy Prophet's Companions who were in the habit of setting apart a portion of their produce for the poor, and such is also the practice of pious Muslims today. 882. Important Words: ~) (for slau~hter) is df'rivf'd from J-). They I'\l1.y ':') i.e. he Rpread it or expandf'd it; or he prostrated it; or he threw it down (for slaughter). r.f) means, what ill spread on the ground, etc.; a plain tract of land; a depressed tract of land; shrubs or Rma]] trrf'R ; sUf'h animals as are fit for slaughter, or such. as are thrown down for slaughter (Llmf'). Commentary: Apart from its primary meaning the verse all'\o hintl'\ that, thf' eating of lawful things il'\ It mf'anl'\ of p1Isuring onf' against the attacks of Satan.

748

PT~B

At-AN' AM

tit. 6

",,,, .."". 144. And ao! the cattle He has created . '" z. "'.."'/.."'. ,-:. ''''~ \~I:~)'~ ~,~-'~\~ eight mates: of the sheep two, and of .,r:. the goats two ;--say, Is it the two r ~" , / >. .. J .. ~ '' ~ -..? \::.D. L ~", :. .. "''''''' ". ;; I~. ~ 1\'.s.1..? !~y>~. ."' I,,)IJ ~ . \ males that He has forbidden or the two \""'c"t.~ :;' "" ".. ",.. -' females or that which the wombs of .,..-", b ,,,< .,J.. .9r"'''''-..I 'I'" the two females contain? Inform me '\ ~. ,.,'''' ..,,~~ ~ J ~ ~j\ ~ ... d ,': f.:\ / .,\>..>\ fill' ~;'.., ",.-with knowledge, if you are truthfu1.883

'Y

@~~~I.:>/
~;,:t ;' ;I' 145. And of the camels two, and of ~~ ).'", h ' ", l.'" '" ~ the oxen two. Say, Is it the two males 0JI\;.y~\;A?\~-,~'''-!!~'~ ~ ~ .... ,,,,,...,,p, ,,,,,,,/,,,,, that He has forbidden or the two 9 '/"/ r-::" f'" " females or that which the wombs of ~~)I ~~\\..At~.7~.~\~,'p~ the two females contain? Were you i:'.-:, , ., / f. .,~.: -(".."" b "'~.." ?., J?",: J ' " present when Allah enjoined this on \~ ~\~) ~~;\~ ~",ol '..:.i::-::~ ~, ~ you? b'Vho is then more unjust than '" .9 he who forges a lie against Allah that (Ill a1! J. <st~t ,. ~~ ~ he may lead men astray without "." ." knowledge. Surely Allah guides not ..-: ,.. t ", ~ ~,,,, ,,, '" ~~. ~ \ h\ the unjust people.884 @~\~.:~)\ ~~.~ ~\I:J",~M ,

""'''..

I ,.p..~$(/"

~\in~j \f
7:3H; 11:19.

tt

a39: 7.

6:22;

883. Important
jl <!.'J (mates)

Words:
is the plural of

mate). The word is used to signify, one of the pair. whether male or female and whether al1wng human beings or among animals, or whether among plants or among any cIass of things.

l:.J

(a

884. Commentary: Speaking of the laws dcvi:,;ed by llH.tU,the Quran had referred to some pagan custom:,; with regard to animals (6 : 140. 141). Now it gives its Own laws with regard to them. While speaking of sheep and goats in 6 :144 above, the Holy Prophet is made here to ask the idolaters to inform him if these animals were unlawful i.e. not fit for eating, and to bring
forward (as hinted in the words

~t.:.Il (sheep) is the plural of $i..oJI (olle ::;heep). ''l'hc word is applied to all animals of the clas::; of fi- (which covers both sheep and gouts) havipg wool (Aqrab & Lane).
v-J' (goats) i::; the generic plural of V--l' (one goat). The word is applied to all unirualf'
of the cla:>s of

/Jy;;

haying hair (not wool) and small tails (Aqmb & Laue).

(for

which

see

abovl')

Commentary; See note under the following verst'.

i.e. inform me with knowledge) some rational argument or scientific reasou to show that they :,;houlU not be eaten. When, howevrr, it speaks of oxen and camels in the present verse, the Quran al'ks idolaters whether they were witnesses whell Allah forbade the eating of these animals. In other words, tJle verse here calls upon them to produce a religiou/; authority showing that the cow and the cameJ were reaHy forbidden. This is so because the 74~

tIt. 6

AL-AN'AM

PT. 8

R. 18 14:6. Say, a'I find not in what has .EU5II~ ~;' -:::)," .,'tl.o .,. , /~ "!. ~ u" ~-,' .. \;t ~ been revealed to me aught forbidden ~ ~\ '" 'i" ., ;'~ to an eater who wishes to eat it, except .9. -' "'51 "'~ " ~I it be that which dies of itself or blood t~' ~~, ~;p /~~~ )14;~~~~~, .. :; ""." poured forth, or the flesh of swine," ~(i".; ", r,,, ~r-: for all that is unclean-or bwhat is ~I!~, ."~ ~4.J ~\ ~.-:::, ' ~-) ~ oS profane, on which is invoked the name .P- q"" \~... ~ '" of other than Allah. But whoso is driven by necessity, being neither disobedient nor exceeding the limit, then surely thy Lord is Most Forgiving, Merciful.'885

~
~

J:;

JkJ.:;~~S:t~~~jj&~#
b6:122.

a2:174;

5:4;

16:116.

forbidden foods were arbitrary, without any wisdom underlying them; while the food.laws made by Islam were based on reason and deep wisdom. Fundamentally speaking, Islam f~rbids four things~three on the basis of their being V"":'~ i.e. unclean and impure, and one This restriction is, however, unjustified; for as regards beef, it is clearly an owed by the on the basis of its being J-i i.e. profane and The three first-mentioned things V~das and was freely used in ancient India irreligious. are (1) carrion, (2) the blood which pours out not only as ordinary food but als~ as an eRSential when an animal is slaughtered or wounded part of many religious ceremonies (Indo-Aryans and (3) the flesh of. swine. All these are as by R. Mitra LL.D., C.I.E. Rev. ReI. for 1923). ' the verse says, ~) i.e. unclean and impure As regards the camel, it is indeed forbidden i.e. they are harmful to the physical and moral by the Bible, but that prohibition is not meant health of man. The word V"":' J it must be for all time, for the Bible announces the advent noted, is to be read with each of the three of another Law~giver whose Law was to abrogate first-mentioned forbidden things. the Law of the Bible (Deut. 18: 18). The fourth thing forbidden is that on which The words, Were you present when Allah the name of ODeother than AlJah is pronounced. enjoined, signify that when pagans do The reason for the prohibition of this kind of not believe in any revelation, they cannot food lies in the fact that such food is, as the possibly know that anything was forbidden verse calls it, J-i i.e. profane, viz., a source by God. of disobedience or rebellion against God. The 885. Commentary: eating of such food wHl injure the spiritual health of man and will crush his feelings of The verse points out that the laws made by pagan Arabs with regard to permissible and love and jealousy for God. See also 2: 174. cow and the camel are looked upon as forbidden by some on religious authority. For instance, the Hindus think it unlawful to eat beef for religious reasonS and the Jews look upon the camel as forbidden by their Scriptures.

750

PT. 8

AL-AN'AM
" ~

CIt.6

147. And ato those who are Jews We forbade all animals having claws; and of the oxen and the sheep and goats did We forbid them their fats, save that which their backs bear or the intestines, or that which is mixed with a bone. That is the reward We gave them for their rebellion. And most surely Weare truthfu1.886

r
'-'"

'" ~ T~"~{ \ .;J" ~

-' ~

"'~~I1",

"'ilr;"~"I"'r"" \:..oj> ~.)~ LS~<Y

,.,.,.", \~" .J CJ:~\ (f

~1~,r-:'''~'''~I''' \.:..A Y ,,;

\~
.,f

-' '" .

~t

~~ ?i~~h1S;.\~.;\~~\~~;~ ~
~::,.; . 1_\ r ~\ v:.Y~7~ u )
rat

'"

h:!. ) ~ ~"";~:.":'''' , , \-""~ ..~

,

148. But if they accuse thee of '''''''L~ ~~ falsehood, say, b' Your Lord is possessed ~ . of all-embracing mercy, and. His wrath shall not be turned back from the guilty people. '887 a16:1]9.
886. Commentary :

~ !J,,:.:)-'
""'..

'9).,:::"' "" \'':':'

., 9

.~~

~ ~ j.,) ~~ ....

,'''":'(-'.,

{;;

"9" " @ ~~\

~~\ qf'

.,,,,,.. , ri'

P",,

4...1~~x

b6 : 134; 7: 157.

them by God. The Quran therefore adds that it is true that there are other foods which The reader is referred to the Bible (Ll v. 3: 17) where it is said. "Ye eat neither fat nor blood." are forbidden to Jews, but they have not been in the prohibited things here Again, in Lev. 7 : 23 it is said" Y e shall eat no included enumerated. for these things had been forbidden manner of fat of ox or of sheep or of goat." them not because they were unclean but as a In the Talmud. exception is made of the fat for their transgression. So the that sticks to the ribs. Similarly. tbe Jew!: punishment declaration of the previous ~rBe stiJ] remains 'regard as lawful any fat that cannot be separated from the intestines and the flesh true. (Ene. Bib. eols. 1544-45). This corroborates 887. Commentary: the Quran which says, and oj the oxen and the The verse answers an implied objection of sheep and goats did We forln'd them their fats. the Jews, viz, if God had forbidden them certain save that which their ba'cks bear or the intestines. extra thing8, why was not the prohibition or &hat which is 'nixed with a bone. continued in Islam t. The verse answers this It is declared in the previous verse that the only things forbidden in Islam are (1) carrion, (2) blood poured forth, (3) lIesb of ewine. and (4) ,the sJaughtered animal on which the name of anyone other than God is pronoulJced. The Jews might, however. say that there are other things beside the above which are also forbidden objection by saying that whereas the divine law of punishment demanded that Jews should be punished, the law of mercy demanded that Muslims should be .shown mercy. It was unfair to continue a special prohibition that had been imposed by way of punishment under a new dispensation.

7~~

CR. 6

AL-AN'AM

PT. 8
@ ~

149.
not

will say, 'If Allah had pleased, we could)

have joined gods with Him, nor

aThose who join gods with God "~~.\

,~ ~ I :t 'yo-'
!?J,~<
"',

~;\~('''':> y ~.>-I c.(.~.

.,

..~..1, 9 ~?.... J
~

could our fa~hers ; nor could we h~ve q.J!\~0J ~j.) b~ .

made anythmg unlawful.' In hke

...,-:.,/~?'"

"'",,'" -".91>-,/ ~ r" \:..cj> ~ ~Gj~1 ~

\

accuse God's 'Messengers of falsehood," .' until they tasted of Our wrath. Say," ~iiI -:;;," ~'J 'S~ ~ r~~ 1"1 ~~.-: L "," I \.;J ~:?-~~ 'Have you any knowledge 1 'fhen 'I.:.F"~,,\.:.>~\..:J.. ~

manner did those who were before them ~0l>.

r." \~~ ~\~:: j5 .b~G ~(:> ~

produce it for .us. You follow nothing .

but mere conJecture. nothing but lie.'888
150.

And you

do

""'79"'''" '"~"9""., @ l.:.>yQ y>u ~I~\ ..

\.:)1 ..
\~

Say,' Allah's is the argument

that reaches home. bIf He had enforced His \V ill, He could have surely guided you all. '889
al6 : 36; 43: 21
b5:49;

X~
'" 1] :1J9;

I "'/

~~ ;; z:4.;J \..JI ~. "I-

9 -- ';. '" "f "'\~ "r"?

J.."

",
1

-"-' ,,1)

',0 .i,-:

...;;
",

@~\ ...,."" ."

13:32: ]6:10.

888. Commentary:

answer is contained
any

in the words:

H aVc you

Being unable to answer tI}t. arguments given follow nothing but mere conjecttlre. And you do against idolatry and man-made laws in the foregoing pas:;age;;, idolatrous Arabs had ICcourse nothing but lie, i.e., you posses:-; 110argument. based on true knowledge to support yuur to the trite plea in support of idol-worship: if Allah had pleased, we couJd not have joined assertion; what you say is mere cOlljecturc. The remainillg two answers an' given in the gods with Him. From this they inferred that attributing co-part'lIf>rs to God was in next verse. accordance with God'!:! will. The Quran gives 889. Commentary: The third answer to the olJjectioJl mentioned foul' answers to thi!:! p\p,a, two in the pn-'sent verse and two in the next. The first answer is in the preceding verse is given here. The contained in the words: In like manner did t11O~e words cOlltained ill the previous ver!:!e, i.e., If who tCere before them accuse God's 1I1essengers Allah had pleased, we could not have ,io.ined godti of falsehood, until they tasted oj Our wrath. with Him (6: 149), implied that it was ullder a These word!' signify that this plea of theirs sort of compulsion that they had set up associates with God; it was God's own will is not a new one. The same plea was brought forward by those gone before. If Hlis plea and they could not go against His will; they was true, and the act of setting up associates were h('}pless against Him. So in the present with God was in accordance with ({od's verse the Quran says that God has no need to will, why should He have punished the resort to compulsion, for Allah's is tl~eargument previous peoples 1 The very fact that God that reaches home. He has arguments which punished them for their as!:!ociating godl' with reach the hearts of men. He can bring homc Him shows that thIs act of theirs was not to men the wisdom of His commandments; III accordance with His win. The second so He is not under the necessity of forcing

knowledge? 'l'ken prod'uce it for us.

You

7SZ

--

PT. ,8

AL-AN'AM

CH.6

~ -:;''''/ ., :J "!'" ,,~. ~ J.9(.- '" ",.9. "'!J '" g 151. Say, 'Bring forward your \~~\~.;1:b~ oJJ\ 1.:,)\1.:,)-'~.cr.01 '" witnesses who testify that Allah has , ~-:'. forbidden this.' If they bear witness, '., j'/" ~ ~ I ~ 9 <{ ., r-: -r: -:, '" '" '" '" ~'" bear thou not witness with them, anor O--'~~~I,~c>~,~~~ ... " follow thou the evil inclinations of \" '~9~ ' .-;\ ,,?'" ~-::: those who treat Our Signs as lies and c/o ~ JJJt; ~l, (~~ , ~~ .. "..'.", ~ cr<J.I J-~ ,"'1 ~ ~ -, those who believe not in the Hereafter j .,,,,.,,,,,, ., t and bwho set up equals to their 9 Pr I" '" @1.:,).;J~~~~)i~~~ Lord.89O G C)
. . ~

"

"

a5 : 49; 45: 19. men to do His will. The fourth al1&Wff is contained in the words :if Ht- had enforced Hi, will, He could have surely guided you all. The words mean that if God had resorted to compulsion and had decided to force men to do His will, He would certainly have made them do things that are right and not the things that are wlong. Bnt in His infinite wisdom He has made man a free agent. He has explained to him what is right and what is wrong, and then has left him free to follow whichever course he may choose; and everyone will reap as he sows.

b6 : 2; 27: 61. (halumma) is, according to the people of tl1e I:Iijiiz, one of the words known as JaAlI -1.-1 and is tlms used by them in the fixed form whether the number is singular or plural and whetber the gender if:!mas.cuIine or feminine; but others differ from this view (Aqrab). Commentary: The Quran now returns to thfl subject of manmade laws about prohibitions. The verse signifies that disbelievers should declare that they do not agree with the Quran and find its teac}}ings inferior to their own and then God Himself will decide between the two parties. Indirectly the words also hint that everybody should express his opinion freely when he disagTees with others and should refrain from dissimulation.
.

890. Important

Words:

(bring forward) is both intransitive and transitive, meaning (1) come; or (2) cause to oome i.e. bring forth or produce (Lane).

7.53

CH.6 R.19

AL-AN'AM

PT. 8

/~... ...~"~ j:;I ,:iW 152. Say, 'Come, I will rehea!se to I~t ~:~;; ~I~ .. ~)~y> ~ you what your Lord has forbIdden: Y athat you .associ~te not anything as , '... ,,'r ;;,~ 1'/ ",,/-:'9!.:'.:.... ". partner wIth HIm and that you do ...;>J.);J-,\ ~~) }:r~ uL:;;.;~~9~) 7..

~
~

good to parents, and bthat you kill not

J poverty,9 ''''''' ' ld ren f or fi .ear OJ '9r-::. Y';1r ch 1 \~~';(~ln:;~j';~ It IS We Who provIde for you and for -'.. them-and cthat you 'approach not foul deeds, whether open or secret; I}!i3~""Z""'L<r""'" 0.) ~\.A) and that you kill not the life which 'I q ~

9 " 9~... bV, " /("!.~'"

G,~\~ ~ " " :: r""? "~L:'\;, ~~\ (~7 ~~

1 "->"

Allah ~as made sacred, say~ by right. That 18 what He has enJoIned upon

~;~1b~~ 'i1~';;'~'~t ...

"... , "

you, that you may understand.'891

a4::37; 17: 24. b17 : 32. 6: 121 ; 7: 34.

@J:;JW

891. Important

Words:

~")l.1 (poverty) is derived from ~t.. say ~~\ ~I.. i.e. he erased the thing.

injunctions and their converse, and the attention They of the reader has been drawn to both.

1.-1~..At.. means, he beat him with a stick. ...\ JJJ I~.t. means, the child sucked from the breasts of his mother. ~) I ~I..\ means, the man spent all his money and became poor. ~")l.\ means, poverty or destitution (Aqrab).

The verse may be construed in another way also. The first sentence should be taken as having finished with the words r-~) (.r t.. i.e. what your Lord has forbidden, and the next sentence should be taken as beginning with the words wllich would in this case. mean, "it is enjoined upon you or it is incumbent on Commentary : you." The verse will then read as follows: The Quran has already p;iven tIle commalld" Come, I will rehearse to you what your Lord ments and prohibitions of the Islamic Law with has forbidden. ,It is incumbent on you that regard to the fruits of the earth and the flesh you associate not anything as partner with of animals, in opposition to the laws devised Him. . . . " by men. Now it gives general commandments The order in which the injunctions are given and prohibitions. in this verse is noteworthy. The injunctions It should be noted that the injunctions which begin with the wordf', Oome, 1 wi1l1'ehearse to follow the word" forbidden" are what God you what your Lord has forbidden. The Arabic requires us to do and not what He forbids word for" Lord" is ~) which means us to do. Thus it is the contrary of the "Creator, Sustainer, and Nourisher" (see injunctions given in the verse that is forbidden. 1 : 2), and it is the very idea of "sustaining The injunctions have been expresEly mentioned and nourishing" that governs the order of the a.nd the converse of them which is forbidden injunctions here given. The first injunction is implied. Thus, on the one hand, by using i.e. associate not anything as partner with Him, the word" forbidden" and, on the other, by pertains to the Great Nourisher, Allah. The foHowing it up with positive commandment!!, second injunction pertains to the lesser the verse combines in itself both the direct nourishers, viz., parents. The word 0~'

754

PT. 8

AL~AN'AM

CU. 6

(doing good) expresses the idea that the service of the parents enjoined in the words, do good to parents, is to be performed in the best way possIble, for iJ'-l literally signifies ': doing a thing very wen." Next come those who are nourished and sustained by the" lesser nourishers", viz., children. Parents are bidden to nourish and bring up their children well, as implied in the words, kill not your children for fear of poverty. Indeed, he who neglects to bring up his children properly for fear d poverty virtually" kills" them. If it is the duty of the children to serve their parents well, it is e'quaUy the duty of the parents to. bring up their children well.

cannot but affect his begetting children in lawful wedlock. Similarly, illegitimate children born of a woman other than One's wife are not One's own children, nor are they properly looked after. The words, whether open or secret, used in connection with ~I'; (foul deeds) refer respectively to openly going in to prostitutes and to forming secret connections with women other than one's wife.

Next to the relations between parents and children come brotherly and friendly relations which are referred to in the words, kill not the life which Allah has made sacred. This injunction requires us to treat our brethI:enam} The pronoun "you" in the clauE{', it is We Who .friends as well as members of our society provide for you and for them, refers to parents with fairness and justice. The word and the pronoun" them" refers to children, killing", it will be noted, pertains not only " the former being put before the latter in order to actually kiUing b!}t to an attempt at killi~g to draw our attention to the fact that Gcd's as we]] as causing serious injury and boycotting, providing for the parents is a proof of the etc. (see meaning. of J:i i.e. killing under fact that He will provide for the children 2 : 62 ; 3 : 155 & 4,: 158). The expression, save also. by right, used with regard to "killing". means The next injunction is contained in the " except when a man has made himself deserving words, approach not foul deeds. The word of the treatment to be meted out to him." For J~I'; (foul deeds) is the plural of ~~~I; instance, in case of murder a person will be put to death only by order of proper authority. one meaning of which IS " fornication a person or adultery" (see 4: 16), which is another Similarly in case of" boycotting" form of killing ont's childnn; for the Iran win be boycotted only under the orders of the who forms immoral connection with a person or the body that possesses that power. woman other than his wife, not only destroys It will not be right for any man to take the law his seed put ~lso De~lects bis cwn wife, which in his own huds.

755

CR. 6

AL-AN'AM

PT. 8

. 153. And aapproach not the property "', .,/ W/ .. ,,;' "" , ~~ .. .... "" "wr " .,..,," .-: \, ""r/ '9/"" "' ;J1I IJ" of the orphan, except in a way which ...e~ ~ '4' ":- ~ ~~,-' is best, till he attains his maturity. , 111/,'... 'r;, ,;," ,; 1:'t:. '- /;' { ",. And bgive full measure and weight with ~~~.h:.Q.h~blM\ ~\, .', ~~~ "":: ... ... ...:... ~ t -' -' equity. eWe task not any soul except according to its capacity. And when ~~(S~~ ~lr~~ you speak, observe justice, even if a relation be concerned, and dfulfil the ~...,'<-":~yJ.'\~\Il~~\/~}"!. covenant of Allah. That is what He :fu~'(-' ~~ "/~~~ !>'~;' ~-' enjoins upon you, that you may ~ ;"'(/ remember. 892 '" ""

-' \;i~~Jj;'j1:;c~~:;

~C)--'~w
17:35.

a!:l1;

17:35.

b17:36; 26:182-183;

55:1{).

c2:287;

7:43.

d5:2;16:92;

may sometimes become the dupes of others. 892. Commentary: Next to the injunction to protect the Hves of So the next injunction is of general appJicaticn our brethren (see preceding verse) comes the iujuuction to protect their prop<>rty. Of these the Quran takes first those who cannot take care of their own property, 1:iz., orphans. The verse says: And approach not the property of the orphan, except in a u'ay U'Mclt is best. In these words we are bidden to t,ake due care of the propcrty of those whofe par!'uts aT!' dead and who are too young to take care d their property. We arc to act as trustees for their property and we are stro]}gly forbidden to misappropriate it. The injunction not. to "approach" the property, how!:yer, does not mean that we should not even make such use of their property as may be to the advantage of the orphans themselves, e.g., investing it in some profitable businfss which may bring gain to our wards. The Quran aJ]ows such profitable investment by saying, except in a way U'hVchis best. Again by using th~ wordf', till he attains hs maturity, the Quran rf'mil!ds us that we are to be the custodians of 1hf> property of orphans not for a month or a year but until the time when they are old encurh to take charge of it and look aftH their own affairs. Next to orphans come those of our brethren who, though ab]e to take c~ue of their prrpnty, and is to the effect: .And give full measure and weight with equity. In these words we are biddt'n not to cheat or defraud others of their property in any waYt even if the other party is not inte1ligent or watchful enough to lcok after his or her interest. After the injunctions pertaining to the protecting of property, comes the injunction to guard our tougues. Says the Quran : And when you ,~peak, observe justice e'!)en if a relation be concerned. This signifies that when we are called uI)()n to bear witness, we should speak the truth, even if our testimony may prove harmful to one near and dear to us. On the other hand, we should not unjustly harm our relations ('ither. We must be true to them also, for they too are our brethren and come under the general injunction. After the injunction to guard the tongue conlf>S the injunction to guard the hfa]t. Says the verse, and fttlfil the covenant of Allah. Obviously this injunction pntains to the heart, for whereas the previous injunctions pertained to the covenant with men, the preEent one relates to the covenant with God. It should also be noted that the injunctions contained in 6 : 152 pertained to outward

756

PT.S

At-AN'AM

cH.

154. And say, athis is My path '~Zk\~~S;; ;, ;, ,,~ leading straight. So follow it; and ~~~z.;;;~~~~;. follow not other ways, lest they lead ,, 9 ~ 18 '~ , ',' ' .b , ~"""' "' ,.~, "IU W '''' you away from His way. That is "\J' J:.~J ~ I;.. ~ ~~ ,,,..:,:.r ;.'-'~ . ' what He enjoins upon you, that you ,09"'" .t'1"{ may become able to guard against evils.893
,

~ ~

W~~~

.;-'~ \~ r~r/(.""<'1 /'>'f/,~: '::~ 155. Again, bWe gave Moses the Book "''''.''' \ -completing the favour upon him who -'~ C5~\ ~~~\'.;~JI(S-'>,,~'~ did good, and Can explanation of all necessary things, and a guidance ~/"I."j~t;:-~1-9~C5~ ~'1. ~i~~'~ ~~~ ':)-' -' ~ c..;;; ..., and a mercy-that they might believe t. 111 ." ~ in the meeting with their Lord.894 "," "" " @~..rlJ:'.~J &
""

,;

If

a6:]27.

b2:54;

5:45.
1.."

c7 : ]46. rendered in the verse a8

evils, hence they were followed by the words,

that you may understand i.e. if you wiII act upon

or executed it; or he accomplished it. i' from which the infinitive is r"-' means, he The words . ~: (an things) are not made (a thing) complete or entire or fuB, f:tc. absolute but refer to the things the explanation (Lane). For the sake of convenimce the word of which was need(d in tbe days of Moses,the 757

these injunctions, your power of understanding Commentary: will be strengthenfd. But the injunction contained in the latter portion of the present In some of the previous Verses the Quran verse pertains to the heart; it has then fore referred to the diverse paths which, when been aptly foIlowfd by the words, that you followed, lead away from God's way. Mere may 1'emember. we are told that when there come into existence diverse paths, then God sends a MEsenger to 893. Commentary: remove differences and appoints one way for An the above injunctions bave been jointJy all. Then it becomes incumbent on an to referred to here and we are toM that if we act {oHow that path. This is what. is meant by upon these teachings, we shan come under tl.e the words, We gave Mosesthe Book. protection of God, Who wiJ1 enable us to guard The expression u-'!$.lIi (him who did good) ourselves against an f:viL refers to Moses. Thus the sentence means that the Book was revealed to Moses to complete 894. Important Words: divine favours upon him. The words lS.lIi U--I t.". (completing) is the noun-infinitive (him who did good) may also be taken from: .They say ~I f i.e. the thing in the general sense, meaning" any person was or became complete or entire or fun or who did good." In that case the sentence perfect or free from deficiency. IjJ" J I i would mean that the Book was revealed so means, he reached or repaired to or came to that those who were righteous and did good means, he performed such a thing. .Jmight have divine favours completed UpOD them.

has been completing." "

i.

CR. 6 R.20 156.

have sent down;

AL-AN' AM.

PT:8

And athis is a' Book which We !(,,/{,;.~\/

it is full of blessings.

)~~~

,.,J ~f~~,.II'

~~~yl

~~i-:':'"G' ~
~\~-'
~

~''''

So follow it, and guard

against

sin.
,,ii/'/-' ~ /. "-"'
I-J'

that you may be shown mercy ;895

, 157. Lest you should say, The Book was sent down only to two peoples before us, and we were indeed unaware of their reading' ;896
V-~

~~~..;;
9' ,:~ ~U5"~ ~ ~IJ"\ .
","

,. .",.,Jt
0 t r~\ :'M
"'. .,,iI

~ ~.~\ ~'I., ... -::: ~., ,.",iI u;. r fIDL\~ ~!).) '" I vI/ \P~ \!.J e>ill v.:::;J ..", .,"
"'"

'"

~ ,.~~

/~'"jI;'

:' II~'
--'

a6 : 93; 21 : 51. words meaning that the Book given to Moses fulfilled all the needs ofthe time. The verse mentions four things as the objects (if a revealed Book: (1) That God desires to complete nis favour by m.eans of it. (2) That it embodies all the commandments that. are needed for the period of time for which it is meant. (3) That it contains the means for guiding men to the right path. (4) That it is a mercy i.e. those who foHow it receive blessings frorn God.

896. Important Words: .:,Jil~(unaware) is the plural of Jt~ which also m~ans: wanting in requisite knowledge (Lane).

Commentary: This and the succeeding verses are addx:essed to the pagan tribes of Arabia and give the reason why the Quran has been revealed to a Prophet of that country. If the Quran had not been sent down to the pagan Arabs, they might have justly offered the excuse that Books had been sent down to two other peoples 895. Commentary: (explained below) in tongues which the Arabs The words, this is a Book, refer to the Quran. could not uuderstand, and that if a Book had Before giving the command to follow the Quran, been sent down to them, they would have acted this verse gives the reasons thereof. The first upon its teachings more faithfully. To m.eet re~son is that it is a revealed Book, being sent this excuse the Quran has been reveall'd to a down by God. The second reason is that it is Prophet from among the Arabs in their own !1J1;.- (full of blessings) which, as the root tongue; 80 now they cannot offer that excuse. meaning of the word' implies, shows that it The "two peoples" mentionfd in the verse comprises in itself the blissful teachings of all are (1) the Jews to whom was given the Book the other Scriptures (for an xplanaticn of the of Moses and whose reI\gion originated in the word !1;1;.- see note on 6; 93 above). north of Arabia; and (2) the Zoroastriat).sto The verse purports to say' (1) 'that as the Quran is a revealed Book, so you should accept it and thereby become recipients of aU the favours attached to revealed Books; (2) that as it comprises in itself the teachings of all other revealed Scriptl1res, so you should lea.ve a.ll other Books and follow it alon.e. whom was given the Zend-Avesta and who lived on the east side of Arabia. The Christians were given no separate Law, for both Jesus and his disciples followed the Law of MoeNI; hence, so far as religious Laws am concerned, they do not form a separate people but must be classed 'with the Jews.

75~

pt. 8

AL-AN'AM

tH.6

158. aOrlestyou should say, 'Had I ''' \ the Book been sent down to us, we ~~
should surely have been better guided

9!.~ /."! '''I;I'!.(.''' \U J ~.. !.t\~"' \,J \~ \.,J~.J

.

\
..

than they.'

you a clear evidence from your Lord, rejects

/~ ~ , w ~'" w":,,~;r", There has now come to -,r..srJ.4:J-'~)r.:;'; ~~.s.~~~ .

~
.I.

~ 9 '"

, "'"

, 9?
19.

and a.guidance a~d a mercy. bWho, ~;~lcl~~Zt'~~~~~ ",.. . then, IS more unJust than he who '" ""
the Signs of Allah .and tu~ns /~, because of

/..

"

'"

with an evil punishment their turning away.897 159.

away from them ~ We wIll reqUIte .s.~ ~.I ~<:J.!J~ those who turn away from Our Signs ",,'cDo they expect aught but that

'" r~"I:?'" ~'~J\i< ':'~~ t 1B~~~.Ij)r>

~~ ($~ .,'" 9.f~

.t-'" 1~~
/,,,, yl<NJi
" "

..'f""/'~J ~"'~I,j\:)\ J""'f{, '/~ ~...~-'~.u-w I "'?'I[;/.i~ angels should come to them or that ~~-,I'. thy Lord should come or that ~ome of" ," "''::I!'" the Signs of thy Lord should come ~
The day when Bome of the Signs

J;;~t1~;o~b~.J ~.i~~~~\~..>
.9.

of thy Lord shall come, to believe in L:'~I ~.;1~~1(~~

them shall not profit a soul which ). ~~tt.?, 1 ~ ~f r~ ~ r,., " believed not before , nor earned an y \ good by its faith. Say,' Waitye; we '-'~ 4:' ~~~"'~ too are waiting.'898
a35 : 43. 66 :22; 7 :38; 10:18. C2: 211 ; 16: 34.

~~
/
1

~5s:JJ'

','f ~ : ~ c::r' . -' Uof1

~ r.;;. ,.

~ -~" ~
' r.t.

""9

( . . I
'"

..

897. Commentary:
The words, better guided, are either intended to express a possible id~a on theI'a!,/; of the Arabs that the" two peoples " mentioned above did not faithfully act on divine teaching~ or they merely express a possible feeling of regret that whereas others were granted divine guidance, they were not. It ~ust be said to the credit of the Arabs that when the Quran was revealed to the Holy Prophet, those of.them that accepted it did foll,ow it much. more faithfully than the two peoples n " referred to above or for that matter any other people. Thus, when the Holy prophet W3S attacked by the Quraish of Mecca at Badr and he summoned a council of his followers to consult them, the latter told him without

of Moses, say to him, Go thou and thy Lord and fight and here we sit (5: 25), but would fight in his front and fight at his back and fight on hill right and fight on his left, meaning that the enemy would not be permitted to reach him except over their dead bodies (BukbB,ri, ch. on MagMizi). 898. Commentary: The ., coming of 3Dge]s "here refers to the punifhment of the people through warS; for in-the Quran the. coming of angels has been mentioned in connection with the battles that took place between Muslims and their enemies (3 : 125, 126 & 8: 10). coming of the fJord" with regard to disbelievers has been uscd in the Quran to
C

The term

':

demurthat they wouldnot,1ike the companions express death and destruction (2: 21I). Tho 759

CR. 6

AL-AN'AM

PT. 8

] 60. As for athose who split up their ':t (~~"-'~"J<~:; (~<~ ,,, ~ ~y~...~'Jj\ (,:),.. religion and became divided into sects, :J~(~3~~~ \ thou hast no concern at all with them. ,9'f~r,l,'9",/,,~. l ~~1. ,~.; :1 \ 'J J'-t', P'~ Surely their case will come before Allah, !.;It> ~~~;W, ~~~~V' ~ ~ then shall He inform them of what 9,1'''' they used to do.899 " @O~ 161. bWho8o does a good deed shall have ten times as much; but he who does an evil deed, shall have only a Iike reward; and they shall not be
wronged.9Oo a30 : 33.
{ :." .~: di.::2~ "(;. :" -' " r~ J. . d 'Gf' ~/ ~ ~ ... ;,
~

z;

,-

"f;, 7" 0.0

-:',~'fl;~ 0 " (".1;' ~I I~t (Bh:>~.J ~ -' ~ ~;'

~~

\S..h"::~

~".(I-:'

;. " ';'

~L

b4 : 41; 27 : 90; 28 : 85. divulged or made or dispersed. t~ (him). ~I~:' his (straying or they went along known; it became scattered also means, he or it followed means, he called out to lingering) camels, whereupon and followed one another.
and strengthened

words thus refer to the punishment of death that was to overtake the enemies of I~lam in other ways than by war. In fact, when an oftender is spoken of as having been summbned before God, it is only for punishment.
U The" coming of the Signs refers to punishments such as famines, pestilences, etc.

also means, he encouraged

Finally, the verse makes it clear that believing at the time when a man is visited by punishment can do him no good. The verse mentions two conditions under which faith is of no avail: firstly, the faith of the man who believes at the time when he is overtaken by punishment; secondly, the faith of the man who bas earned no good by his faith i.e. he whose faith is not accompanied by good wcrks and righteous deeds. -The verse does not mean that faith will benefit nobody when the Eigns of God come. What it means is that at the time when the Sign of punishment comes, faitll will not avail those for whom this punisnment is mr.ant. 899. -Itnportant
1..~ (sects)

him. J. ')JI ~ ~ mean~. the camels became separate parties; or they went together {Lane}. Commentary: Tae words, split up t.keir religion, signify that when all and sundry begin to follow their own judgement, there are sure to be differences among them and there remains no unity of opinion. 900. Commentary: 'fhe verse beautifully illustrates how the mercy of God transcends and predominates over His wrath or punishment. A good deed is like a good seed that brings forth a produce ten times its number and even more (2: 262 ; 4 : 41; 10: 27, 28; also Tirmidhi, ch. on Fasting) whereas an evil deed is counted as only one deed. The verse also throws light on the fact that where there are to be rewards and punishments, there must be a law and a system. There can be no rewarding or punishing without a law.

Words:

is the plural of

which means,

a separate or distinct party or sect of men; any people that have combilled in or for an affair. The word 1S derived from t~ which meam;, it became spread, published,

760

PT. 8

At-AN'AM
, ,

CIt.6
~.:.J~". "

162. Say~' As for me, my Lord has guided me unto a straight path-a right religion, athe religion of Abraham, the upright. And he was not of those who join gods with God.'901 'My Prayer and my 163. - Say, sacrifice and my life and my death are all for Allah, the Lord of the worlds.902

rf" c "..::' ~ I , '" \:.J..)~rt.. "'blt!',..

.., c.::. \I~~.
'-'

.. ,~...o . ' d " ~ :.~i l..:."-,,, .."';,

.,

A""'"

JI
(;,
/

;'~~... '''' '. ~~ , "9. 1.>.J1""~/t'U ~.;-", J; v"

,.,

"

.., ~ ~
.J...".

z,

"" \" I .. " .. ~

.."~.",,

,I"

e;
'//"

""

e.'"

'" a.IJ d '"l~''' <.:::J

~~ .-" ~

, r,,':' lJ~' .. " T" .J \,;.. -' ,.,~Q

d'~

~ <:),,(y
~.-' ,.., ." _I~

)J~. @ ..,

I,

a3 : 96; 16: 124.

901. Important Words: due to God; blood of an animal shed by way of sacrifice or in fulfilment of a vow; animal of r! (right) is derived from ,\; which means, he stood still or he stood up. ~~~ ,\; sacrifice (Aqrab). means, he undertook the affair; he managed
or conducted Commentary: This and the following verse beautifully or true. ~~I r! describe the Holy Prophei's reJigion, to which superintendent of the affair (Lane). See also reference was made in the preceding verse. 4 : 6, 35, 163. it.

r! mean!', right, correct means, 'manager, conductor

or

The two latter mentioned expression!', viz., " my life" and" my death" correspond respectively 'l'he previous verse proved the need of a to the two former expressions viz. "my Prayer" revealed religion. In the present verse we are and" my sacrifice." As Prayer imparts life told that now the revealed religion was the to the worshipper, so it has been followed by one which the Holy Prophet of Islam was the words," my life." On the contrary, following and wbich in principle was also the sacrifice" kills the self of man, so it has been religion of Abraham, the upright. The word " followed by the words, "my death." These ~ me:1ns (1) upright and (2) one who is ever four words i.e. Prayer, sacrifice, life and death, inolined to God; and such a one can only be thus cover the entire field of man's act,ions, he who believes in all the Prophets of God. and the Holy Prophet has been asked to declare that all phases of his life were devoted to God 902. Important Words: ~ (sacrifice) is derived from~...i . They alone. All his prayers were offered to God; say ,-:,..JJ 1..1-i i.e. he washed the cloth and all his sacrifices were made to Him; all his life rendered it clear and pure. ~.lJ1 ~ means, was devoted to His service; and if in the cause he slaughtered and sacrificed the animal. of religion he sought death, that was also to win His pleasure. He lived for God and would ~J I ~ means, he repaired to the Ka'ba for Pilgrimage. ~) I~...i means, the man not die but in harness. With regard to Prayer particularly, the 'worshipped God and devoted himself to His is reported to have said "8~rvice. ~ ~ means,he offered a sacrifice to win Holy Prophet coolness or the pleasure of God and attain His nearneS3. .)...JI .J ~ ;;..:..L...; i.e. "the (Nasa'i). So ~ means, sacrifice; worship; a right delight of my eyes lies in Prayer"

Commentary:

761

CR. 6

AL-AN'AM

Pt. 8

And so Q/" /. / 164. a'He has no partner. ~ ., , ":'11~ ;'{'e1'" "J" '//f:'// 'j am I commanded, and I am the first ~~,a."," Jj\ ~!J\::.>~,~W ~ -' dJ~~ h ,." "" """ of those who 8ubmit.'903 /"~/ .if ">! 9 R//J>~"1. "."'" ~ , .p 165. Say, b' Shall I seek a lord other ~,,\ "'''''-~) ~f?"' '.:..1.7" \ U" tt'll ., ~\ d.) ,)J \.;P ,It ~ \ d.U .. "/". than Allah, while He is the Lord of ",,; p.1. ., (j ~ all things l' And no soul acts but 'Z:: \ ,j 9//'" /... "/. . .~1 ;.;) Z: "..;; '\'\. /0 ;;;\ '" ..."', only against itself; enor does any bearer CS , ..))~ 'tV.J"")t of burden bear the burden of another. Then to your Lord will be your return, 4.:;~~;h~~"<"'9 '~"~GJ~~ ,;;. ..~yO~ ~ and He will inform you of that wherein / w/ ",,,, f) ,;" C), , ' ':. \i~~-: you used to differ. 904 '" ~<:)~
It"

166. And He it is Who has made you successors of others on the earth and has exalted some of vou over the others in degrees of rank,"' dthat He may try you by that which He has given you. Surely, thy Lord is quick in punishment ; and surely He is Most Forgiving,

$~es;~;~\*~JJJ\~~
~ 1" ~ .0~/'

":\:::'''',; I 'I.\ \"""" ~ I~ "' ..\

'\11T

t (j" ~ t9 l "-) ,'''' v. ~

53:39.

,. ~. .:),,) ~'IL\.. . " ~~ ~:;Q ..."'-:~ o~

''''/ \,;,; "'''' ,;,,'"

~~
"'U

~ , 1\ U \ ,~
,;

Ci.J t ~~ ":!~ ~ ~
9'"

,;

Merciful.

905

a6 : 15;

39: 12-13.

b7 : 141.

C17:16; 35:19;

d5 : 49; 11 : 8; 67: 3.

903. Commentary: Not only were aU the energies of the Holy Prophet devoted to God, but he believed in no other deity and his eyes were shut to every thing but his Lord and Maker, to Whom alone he submitted. The Holy Prophet waS indeed the First Muslim.

burden of a soul i.e. pardon it.

905. Commentary: This Sura began with a reference to "darkness" and" light," and in its concluding verse also reference has been made to the sall1e subjrctt though in different words. The verse purports to say that t,he people of darkness and the people of light will get their respective rewards at 904. Commentary: the hands of God. The wordt', quick in , The verse supplies the reason why one should punishment, refer to the punishment of those who are in darkness, while the wordt', MOht be devoted to God, for He alone is "the L~Id of all things." The verse also makes it Forg/:ving, Merciful, refer to the good reward clear that on the day when man win be of those who are endowed with light.. The presented before God and will render an words, thatHe may try you by thaCwhichHehas accoUnt of his deeds, nobody will be able to given you, are intended to point to the great t~ke upon himseH a part of his burden. The purpose for which" darkness" and" light" '~ord' "burd~n " here signifies" sin." In the have been created, the expressioI1, given you, hinting tllat both light and darkness have been words, bearef' 'of burden, it if? also hinted that this pJinmple applies' only to human beings created for the ultimate good of man. Indeed '~hoa~ the bearers of burdelll"; but that if if there had been no darkness, there would God so willed, He could HimsoH remove the have been no progress. See also 6; 2.

762

CHAPTER
AL-A'RAF
(Revealed before Hijra)
Place of Revelation

According to Ibn 'Abbas, Ibn Zubair, I:Iasan, Mujahid 'Ikrima, 'Ata and Jibir bin Zaid, this Sura belongs to the Meccan period with the exception of vv. 165-172. It has 207 verses including Bismillah. Qatada says that v. 165 was revealed at Medina. The Rev. E. M. Wherry also considers this Sura to be of Meccan origin with the exception of the above-mentioned eight verses, i.e., vv. 165-172 and also vv. 159-161. It is strange that the reverend gentleman has assigned the revelation of vv. 159-161 to Medina without valid reason or reliable historical evidence. No traditionist nor even any Orientalist supports him in his contention, which seems to be based on the verses which contain a reference to the Jews and to some of the prophecies of the Bible which were fulfilled in the person of the Holy Prophet. He seems to have apprehended lest a perusal of these prophecies might convince the reader of the truth of the Quran and the Holy Prophet. In order to obviate this possibility, he took it upon himself, against all historical evidence and against the considered opinion of the Orientalists, to assign these, ~erses to the Medinite period. He did so in the hope that in this way the Holy Prophet would be considered to have inserted the above-mentioned prophecies in the Quran after having heard them from the Jews. Blind prejudice alone CRn be held responsible for this baseless inference on his part. Even a person of ordinary intelligence can understand that the fact that a particular prophecy has been mentioned in a certain Book cannot bring about its fulfilment. If a particular prophecy truly applied to the Holy Prophet, how could it be said that he had copied it from some other Book ~ But if it did not apply to him, how could the mere fact that it has been inserted in the Quran benefit him ~ On the contrary, its very subject-matter, whether it was inserted in the Quran at Mecca or after having been heard from the Jews at Medina, would have sufficed to establish the falsity of his claim. What is stranger still is the fact that Mr. Wherry, in his eagerness to show that the prophecy referred to has not been fulfilled in the person of the Holy Prophet, has consigned to oblivion all the rules and principles devised by himself and the Orientalists to determine whether a particular verse was revealed at Mecca or at Medina. Orientalists hold the view that all Quranic verses which contain the words IJ"1l'1r:' ~ (0 ye people) must belong to the Meccan period and that "the people" so addressed are the MeCC8ns. This idea has taken such a $ong hold of them that, without pausing to consider any other reason, the mere fact that a certain verse contains the words "0 ye people" is a sufficient reason for them to ascribe that verse to the Meccan period. Sale is 80 o~ssed with
this view that, instead of translating the words
V" W, 'r.'

that

occur

in 2 : 22, as,

"0, ye

763

people," which is their correct rendering, he has translated them as "0 ye people of M:ecca.H He has done this obviously to lend support and emphasis to his view that by the word \fUI in the Quranic expression U"UIlr. 1 ~ is always meant the people of Mecca, in spite of the fact that the word ~5: is not to be found anywhere in the above expression. Wherry has based his Commentary of the Quran on Sale's translation. Not only has he found no fault with Sale for his taking such liberty with the text of the Quran, but even in his own Introduction to Sura AI-Baqara he has declared this verse to belong to the Meccan period. It is a pity that bias and prejudice render a person insensible to all dictates of just.ice and fairness, for these very Orientalists have declared vv. ]59-]61 of the present Sura as of Medinite period in spite of the fact that the words \fIJI'r_1 ~ (0 ye people) occur in them. This means that whenever there is the least likelihood of Islam being exposed to criticism if a particular verse of the Quran
in which the expref'sion \.J"U 1 'r: 1 ~ (0 ye people) occurs were proved to belong to the

Meccan period, they will confidently declare it to belong to the Meccan period; but when Islam is considered to be open to attack by proving that another verse which comprises the same expression is of Medinite origin, these scholars complacently assign it to the Medinite period. May God open their hearts that they may see the truth, so that they may not make Jesus feel ashamed of them on the Day of Judgement. Noeldeke, however, has refused to ascribe vv. 165-172 to the Medinite period. This refusal is based only on a mere conjecture, unsubstantiated by any reliable historical evidence, and therefore cannot be accepted. Historical evidence can be rejected only on the basis of established facts of history or irrefutable internal evidence. Title of the Sura The Sura is known as Al-A'raf and this name is supposed to have been given to it on tbe basis of this word having occurred in its 47th verse. But the contention that the Sura has been given this name only because the word ...:,1.1'1 (A'riif) has happened to occur in it is . inadmissible unless t.his word is shown to possess some real connection with the subject-matter of the Sura itself. Orientalists and Commentators have not succeeded in finding out any such connection between this word and the subject-matter of the Sura. This is. because they have assigned a wrong meaning to the word .j If I. They think that .j If' I (A'riif) is the name of an intervening spiritual stage between Paradise and Hell and that the dwellers in this stage will appear distinct from the inmates of Hell but will not as yet have entered Paradise. The Quran, however, rejects this meaning of the word because it mentions only two groups of people, viz., the dwellers of Paradise and the inmates of Hell. There is no mention of any third group or class of people. The Quran thus lends no support to the interpretation of the word ...:,1f'I as the place for a people of a middling spiritual status, nor can any internal evidence of the verses in which this word occurs be adduced in support of this interpretation. The Quran depicts the people of.j 1f'1 (A' raf) as at one time addressing the dwellers of Paradise and at another time talking to the inmates of Hell, and their spiritual knowledge has been declared to be so great that they can recognize the dwellers of Paradise by their special marks and also the inmates of Hell by the latter's particular signs. They 764

rebuke and upbraid the inmates of Hell and pray for the inmates of Paradise (7: 47; 49,50). Can a person who himself is hanging, as it were, in a state of uncertainty between Paradise and Hell, be so presumptuous as to assume .an air of superiority as the people of A'riif have been shown to do. The fact is that the people of wl..~1 (A'ra!) are the Prophets of God, who will occupy a very high spiritual stage on the Day of Judgement and will pray for the dwellers of Paradise and rebuke and reprimand the inmates of Hell. And because the present Sura is the first among the Quranic Suras in which the life-stories of the Prophets have been dealt with at some length, it has been given the name spiritual station of God's Messengers. wl.f'1 in consideration of the very high

Moreover,the very constructionof the word supports this inference.w I ' is the plural
of W ('urf) which means a high and elevated place (Lane). Similarly W ('urf) means that spiritual realization which a man has through his unsullied nature, acquiring it by the help of God-given intellect and the testimony of his inner self. So wi ' means those teachings of which the truth is established by rational arguments and the testimony of human nature; and, ae the teachings of Prophets possess all these qualities, they (the Prophets) alone deserve this spiritually high position, and thus be rightly called wlf~I,-;,~1 i.e. the people of wi.!" (elevated places). Their high spiritual station signifies that, aIJart from the special favours of God, they take their stand on the solid rock of the testimony of human nature and intellect. Such a lofty position is indeed beyond the attainment of ordinary men. In short, the Chapter A'raj is so called because in it illustrations have been given from the lives of those eminent men of very high spiritual status who in the past have taught mankind eternal truths in accordance with the demands of human nature and human intellect, whom the men of this world resisted and sought to bring low, but whom the jealous God did not allow to be debased but, on the contrary, raised to a very exalted position. Subject-Matter Spiritually this Sura serves as a kind of jJ. ~intervening link) between the Suras that precede it and those that follow it, which means tnat the subject-matter of the preceding Surasnas been developed into a new theme in this Sura. In the preceding SUras the main theme consisted of a refutation of Judaism and Christianity and also a refutation of other Faiths which profess to derive their authority mainly from Philosophy and reason. In the present Sttra both these t,hemes have been jointly treated and the falsity of the positions of both these sets of religiona has' been established and the truth of Islam demonstrated to their followers. First of all, it has been stated that since the Quran is the revealed word of God, there is no possibility of its meeting with destruction or failing to achieve its object. Then in vv. 4-10 the followers of the Holy Prophet are warned that they should not, in a. fit of despondency, come to a hasty compromise with the followers of other religions, because the opponents of a true religion have always suffered disgra.ce and humiiiation in the end. Verse II states that God has cJ'eated man for the attainment of a most sublime object but most men forget this noble purpoge of their life.

In vv. 12-27 the paradisaicallife

of Adam and his expulsion from it have been cited as &1} 765

illustration of this subject aJ:ldit is stated how, from the very beginning of the world, God created man and provided the means necessary for his attainment of a high spiritual status; but he gave no heed to God's plans for him and obeyed and followed Satan. In vv. 28-30 we are told that Satan had made Adam spiritually naked and now God has sent the Holy Prophet of Islam to clothe him with the ,raiment of righteousness and he is the Prophet who has come to deliver man from the punishment of his sins and to make him regain that heavenly life of which he had become deprived. So the Faithful should beware lest their deeds keep them deprived of that heavenly life. In vv. 31-35 it has been hinted that, unlike former Faiths which aimed a.t jndividual development, Islam seeks to bring about a reformation among whole communities. Whereas former Prophets sought to make individuals enter Paradise, Islam aims that whole communities a.nd nations should attain bliss. But, as every effort at reformation ha.s to encounter many obstacles and vicissitudes before it reaches its consummation, vv. 36-38 tell us that when the Muslim community deviates from Islamic principles and teachings, God will raise for their reformation divinely-inspired Reformers from among the followers of the Holy Prophet so that men may not lOBethis newly-gained Paradise by deviating from the path of national progress and development. In vv. 39-48 rules and principles have been laid down for the recognition of these promised Reformers and light has also been shed on the ultimate doom of their opponents. In vv. 49-52 we are told that it is the Prophets of God who alone can arouse into action the latent powers and qualities of human nature and can lead men to progress and prosperity. In the next two verses the Meccans are exhorted to accept and benefit by the light of prophethood of which they have had an ample share and not to make themselves the object of divine punishment by rejecting it. In vv. 55-59 it is said that all divine plans work gradually. As in the material world, so in the realm of the spirit, all progress is subject to the law of evolution and it is by a process of progressive evolution that the spiritual development of man has taken place from the time of Adam to that of the Holy Prophet of Islam, and the Dew mission that has come into force through the Holy Prophet, in which greater attention has been given to the betterment and organization of the community than to that of the individual, win also find its consummation after going through a process of evolution. Muslims should, therefore, conform to the divine will and purpose and should strive to fulfil this great mission. They should always keep in mind that from sman seeds grow big trees and that even great objects seem very insignificant in the beginning and remain hidden from the eyes of the people. So it behoves them to keep their eyes open and not let this grand object remain hidden from their sight because, if once it were allowed to become hidden, it would remain hidden for ever. With v. 60 begins a brief account of the life-history of some Prophets of antiquity whose mission it was to take man as an individual back to the blissful heavenly existence from which he was expelled. This account extends to v. 172. In vv. 173-178 it is stated that good i~ ingrained in human nature and constitutes an integral part of it while evil comes later and is the result of external influences. In vv. 179-184 we are told that, in spite ofthe instinctive goodness of man, he cannot attain perfection without the help of divine revelation. By rejecting mvine ~dance he becomes deprived of his instinctive goodness and is ruined, 7~

In vv. 185-187 reference has again been made to the mission of the Holy Prophet, and his opponents are admonished not to ignore the patent fact that his intellect is sound and motives pure and that his teachings are in perfect harmony with human nature and natural law and that the testimony of the time also is in his favour. In vv. 188-199 some misgivings and doubts of disbelievers have been removed, and it is stated that disbelievers will put up a very strong opposition to the Holy' Prophet but God will protect him from all harm. The idols of idolaters will not be able to help them. In vv. 200-203, however, Muslims are admonished not only to endure patiently the opposition of disbelievers (because all this opposition is the result of lack of true knowledge) but also to pray for them. Then in v. 204 the Holy Prophet is told that, like the opponents of former Prophets, his opponents also will continue to demand Signs, but he shou!d tell them that the showing of Signs lies entirely in God's own hand. He will show them when in His infallible wisdom He thinks it opportune. But does not the Quran itself (the Prophet is enjoined to say to disbelievers) which fulfils the real object and purpose of prophethood, constitute a sufficient Sign? Towards the end of the Sura Muslims are exhorted to give to the miracle of the Quran that great measure of true appreciation which it richly deserves, because the mora heavenly light is vouchsafed to man, the truer should be his appreciation of it. In his Introduction to this Sura, Mr. Wherry has made, as is his wont. a fantastic charge against the Holy Prophet. He says that the accounts of ~he life-histories of former Prophet!! which this Sura contains are only a reflection of the Holy Prophet's own experiences in life. Her~ are his actual words: "Even the most careless reader can hardly fail to see that all these Prophets are facsimiles of Muhammad himself. Their character and authority, their message and accompanying claims to inspiration, the incredulity and hardness of heart shown by the tribes to whom they were sent, the consequent rejection of the Prophets, and threatenings of the sudden and dreadful judgements of God upon unbelievers, all theRe correspond to the experience of Muhammad. and the inference suggested by each story is that the rejection of the Prophet of Makkah would bring with it judgements on the Quraish similar to and dreadful as those which befell those tribes who rejected the former Prophets." Mr. Wherry means to suggest that no incidents mentioned in this Sura as having happened to the Prophets ever took place; the Holy Prophet has only ascribed his own experiences to them. But can the reverend gentleman have the courage to deny that the incidents, attributed in the Quran to former Prophets. are also mentioned in the Bible as having happened to them 1 Did there ever live a Prophet of whose life the Bible contains some account who did not claim to have received revelation from God? We find that every Prophet mentioned in the Bible definitely laid claim to divine revelation; and how can any intelligent man possibly conceive that any person could lay claim to prophethood without claiming at the same time that he received revelation from God. Moreover, there is no cause or occasion for surprise at the fact that the opposition and cruel treatment, which the Quran says former Prophets met at the hands of their opponents, resembled the treatment and oppoRition which the Holy Prophet received from his opponents. What is there in the mutual resemblance of the conditions and circumstances of the Holy Prophet and those of former Prophets which
7:9'1

can cause surprise? Every Prophet of God brings a new message which contradicts and demolishes the accepted views of his people. They naturally oppose him. This was the experience of every Prophet. They all resemble each other in this respect. If this resemblance seems. strange to Mr. Wherry, he alone must have known Prophets who did not receive cruel' treatment from their people. If such is the case, then what would he say about him who said: "0 Jerusalem, Jerusalem, which killeth the Prophets, and stoneth them that are sent unto her!" (Matt. 23 : 37). And, "That the blood of all the Prophets, which was shed from the foundation of the world, may be required of this generation" (Luke 11 : 50). Would Mr. Wherry and those who subscribe to his view tell us that the man who uttered the above words was also ascribing his own experiences to former Prophets and that in reality they received no such treatment? Did he (Jesus) tell a lie or is it a fact that the Prophets from the beginning of the world were really rejected and opposed? If Mr. Wherry has the hardihood to accuse even Jesus of falsehood, then we have no complaint against him. But if what Jesus said was true, and it was certainly
.

true, then there is no denying the fact that the Prophets of God have always received opposition
and maltreatment from their opponents. Enmity and blind prejudice alone have impelled Mr. Wherry to make this most unjust charge against the Holy Prophet. Similarly, if the objection of Mr. Wherry is true that the claim of the Quran that the former Prophets had warned their opponents of divine punishment was a reflection of the Holy Prophet's own mind and nothing of the kind ever happened, then what would he say about the Bible, which is full of prophecies containing warnings for the Prophets' opponents. Did not Noah and Moses and Jeremiah and Hezekiah and Daniel warn their opponents of divine punishment? Did not Jesus him.,;elf threaten his opponents with impending doom? If such is the case, then is it not merely blind prejudice to take exception to the Quranic statement that all the Prophets warned their opponents of their ultimate destruction and that destruction actually befcll them? Let Mr. Wherry and those of his way of thinking remember that all Prophets of God bear a close resemblance to one another just as their opponents resemble each other. This is why perhaps the objections of Mr. Wherry bear a striking resemblance to the objections of the Scribes and the Pharisees; and the answers of the Holy Prophet resemble those given by Moses and Jesus to their opponcnts.

7W

PT. .8 ~:. -=..2:: ~

AL-A'RAF , .." ~ J1 U," ...~..;J ~.t ~v~

ClI.7

I. In the name of Allah, the Gracious, the Merciful. 906

CD ' ~y~.>',

-::1\. h~\\ ~I. ~

~

'\
't- \-'......

2.

aAlif Lam Mim ~ad.906A

0~1

.,. "~",-; j~ ", "jr,.~t' 3. bThis is a Book revealed unto ~? 11/ ~ N -':1 "" ~ ?'.~.J~J~~w\ J "'1..Z3 , thee-.so let there be no straitness \.:.: ~ ;,;'. ..'" '-t. ..; in thy bosom concerning it-that thou J%;, 1jZ\~;9il "'.:?~~ mayest warn thereby, and that it be ~ v ..,;~($Y~J ,;-.J~ an exhortation to the believers.907
/ /. "91"" 9" "J{.,; .../ ., / 4. cFoJlow that which has been sent r"" 9 ..M.,,' ,,' w"'J?:;" "IJ" 4.:J".)I?..o\ .,,'.Jv,; ../ ':t I~\" ~... down to you from your Lord, and \..:J V'/~~) follow no protectors other than Him. G\~\":~(.;f'~.b;r,;, "' , How little do you remember !908 ;~;) \C) vj.i ~ ij

~ ~

..'

5. dHow many a town ha ve We dest.royed ! and Our punishment came upon it by night or while they slept at noon.909
a2:2; 3:2; 29:2; 39:2;

@6~'t~\;~~~~~~J~"~
25:2. c33 : 3; 39: 56.

31: 2; 32:2. b6:52; 19:98; d7 : 98; 21 : 12; 28: 59.

906.

Commentary

See under 1 : 1.

906A. Commentary: According to lbn 'Abbas, the combined four letters ~LI are the abhreviations of the words

the Prophet's mind, and since it is word of the AU-Knowing God, feel no straitness or he.:>itance in its injunctions and preaching them

the revealed they should acting upon to others.

908. Commentary: Allah, I know No patronage or help from any quarter ean J.."-, r' and I explain." The contents of this Sura be of avail to a people in opposition to God justify this interpretation, hecame the Sura not and His Messengers. This is a lesson writ larse on the pages of history and is well worth only embodies divine knowledge but" explains" at greater length and with a greater wealth of remembering. illustrations the subject dealt with in the 909. Important Words: previous SUra. See also note on (, in 2 : 2. Ii~ (by night) is the noun-infinitive from .:.,~

.ill ~I i.e. c,lam

907. Commentary: This verse is addressed to each and every believer, and not to the Holy Prophet particularly. The believers are told that the Quran is Godts own revelation and not the outcome of

i.e. he passed the night. I ~.:.,~ means, he did such a thing by or at nigbt ; or he passed the nigbtdoing such a thing; or he entered upon the nigbt doing such a thing. Ii~ tI')Il (""iii meanst the thing or event

769

CH.7

AL-A'RAF
~

~.
~

6. So when Our punishment came upon them, their cry was nothing but this that they said: a' We were indeed wrongdoers! '910 7. And bWe will certainly question those to whom the Messengers were sent, and eWe will certainly question the Messengers. 911 8. Then will We certainly relate to them their deeds with knowledge, for We were never absent.912

': ~f/~ ~I 'i"\(:; (;).;;,/ :,~\~~.:~ .~J-~!I . '..-f-*.)C) 4' ~

" '/
.

,J

""

:".~ III r~~ G)~~ ,.,""

" :'3\< f?I~ \V ..,
;J

'..lJ. .,','/ . ...". \'/ "I'.'" ',,;r"'''.l~ " \ ~-'~'~...>'(:)t)J\~ ~

,,".'" "; , ,/,/ ...... Jl// /. r.. ..\ -. :"~\.'" '" :" ":.:"\: "'. J~~~ /"?
.

~, ,,//,/ /

,/,/

,/

,,1/'/,///

~ ~ \::J.~
f;;\ C5 : 110.

"f~ r ~rr

~~

a21 : 15. ba8: 66. happened to them at night, or in the latter part of the night (,Aqrab). See also 4: 82. L> ~\i (slept at
the

noon) is derived
aorist is

(of which

from J~
not

dreadful time, man becomes not only cOlJscious of his own utter helplessness but also of the might and power of a Higher Being.

and

J.A) 911.

i.e. he' slept or rested during mid-day; or he drank water, etc. at mid-day. So J:\; means, one sleeping or resting during mid-day. "-';; means, the act of sleeping or resting during mid-day. ':U:1imeans, mid,.day (Aqrab). Commentary: l'he particle It in I._~ here means "and". If, however, it be taken to mean" then" and the words that follow be translated as "then 01l1' punishment came upon them," then the verb I:SG.\ (have We destroyed) will have to be rendered as "We had decreed to destroy." Two separate and distinct hours, viz., (1) the latter part of the night and (2) mid-day are here mentioned as the two times when divine visitations generally come upon' men. These are the times when people are often in a state of sleep or negligence. 910. Commentary: The reason why even confirmed atheists have been found to cry to God for help when divine punishment overtakes them, is that at such a

Commentary:

Tlie v Jf.3e emb;:>J.lcs the important principle that in one way or another all are responsible to God. The people will be questioned as to how they received God's Messengers, and the Me8sengers will be questioned as to how they delivered the divine message and what response the people gave them.

912. Commentary:
God's purpocie ill questioning the Messengers and the people (7: 7 above) would not be to gain information Qr supplement His knowledge, -for He is All-Knowing-but, on the contrary, to impress upon both parties the extent and perfection of His own knowledge. After the people and the Prophets will have said what they will have to say, God Himself will teJI them in detail what they did and what they should have done but failed to do, and thus the all-comprehensiveness of God's knowledge' will be fully brought home to them.

770

PT. 8

AL-A'RAF

CR. 7

9. And athe weighing on that day will be true. Then as for those whose scales are heavy, it is they who shall prosper.913

~{~~ ~)~~. ~~,~; ...~ ~/~ ~

0)~~~

..

~jJ',
9'
.

".~!.. \ ~?t~

." -

j.;'. /" .~ ",-\~l~ 5~' "/ ,,{/ .,// "/~:/ 10. And as for those bwhose scales are ,(\ , sU \ ~ . ~ '~~duJ ~..~~j~ci>~" .. /... ~ ~..." -", light, it is they who sha11 have ruined \. . their souls because of their being 06%8~1'Y.13~ ;, unjust to Our Signs.914 ".. '.'':'''~
.

11. And cWe have established you in .b,-:::.}r:/~"-' .,f1(:\:~/ ."/" '/((0 "(.// v;: ~~ .~~)'\~~~-' the earth and provided for you therein the means of subsistence. How little ~, ~ t /'~r~ ., \.o~ thanks you give 1915 G~~ ../
a21 : 48; 23: 103; 101 : 9-10.

&
1\

b23 : 104; 101 : 9-10.

C15: 21 ; 46: 27.

913. Important

Words:

~j'y (whose scales). w.jly is the plural of iJl.r.- which is deri;ed from iJjJ' i.e. he weighed the They say ~'iJj." thing, or he determined or estimaied the weight of the thing. ~I iJjJ means, he composed verses according to the fixed measure. ~liJjJ (with different vowel point at the central root letter) means, the thing became

The verse also throws interesting side-light on the fact that on the Day of Reckoning it is only good works that will carry weight.. In the following verse the Quran makes the point further clear by saying, those whose scales are Ught (i.e. those who have no good works to t,heir credit or who have only evil works which carry no weight), it is they who shaU have ruined too-, souls. 914. Commentary: The words, whose /fcales are light, mean. those whose good deeds are few and evil deeds many. 'l'he word r110 (rendered as being unjust to) literally means, to put a thing in the wrong place, and is here m:ed to signify that the disbelievers did not treat the Signs of God in the manner in which they should have been treated. They were meant to instil fear of God and humility in the minds of the people i but, on the contrary, disbelievers became all the. more arrogant and insolent and received the Signs of God with mockery and derision.

heavy and
infinitive

weighty. iJj J which is nounor the

weight of a tbing; or weightiness. ~ ) I iJ jJ

means, the act of weighing;

mean!', he was a person of weighty opinion. iJlft" means, a weighing instrument; a balance; a pair of scales; the weight of a thing; tbe measure of a verse (Lane & Aqrab). Commentary: The verse does not mean that pairs of scales will actually be set up and human actions and deeds weighed like material things. The language used is figurative. Material things are indeed weighed in scales made of metal or wood, but the weighing of things which are not material means determining their real value or worth or importance.

915. Commentary: The verse purports to tell the people that in spite of the fact that God has given them

771.

CH.7 R. 2

AL-A'RAF

PT. 8

12. And We did create you and then , .,,1,1/ ~?~?f/7?"'~ ' 1..,0 ;t~ ~ ..,.~.~ '" \ \ " j ~~~~~,."' .. aWe gave you shape; then bsaid We to ~ ~~ r-' . '" ~ '" the angels, 'Submit to Adam' ; and they I ~//r. ~//, 9."""'''~-tJ~ all submitted. But Iblis did not; he @C!,.. II':'~\~" . ""1 b':I:,jh~' :fI)~ ~ ~ "r~; "'~~ would not be of those who submit.916

a23 : 15; 39: 7 ; 40: 65.

b2:35;

15:30-31;

]7:62;

18:51;

20:117;

38:73-7r).

all necessary things, yet they are not grateful to Him. This is intended to warn men to be prepared to reap the fruits of their evil actions.

916. Commentary:
The story of Adam has already been partly related in 2: 31-40. Another palt of the same story with some additional details is .~ven here with a different purposi>. In the former Sura, the narration was meant to show that God had b3en sending down revelation 1rom the beginning of the world and so the revelation sent to the Holy Prophet of Islam was not an innovation. Here it is given to show that there have always been enemies of the Prophets of God and so the hostility of the people towards the Holy Prophet was in fact a sign of his truth. The story of Adam is incapable of being fully understood without our first being acquaintt'd wit,h. the scene of its occurrence. Was Adam first placed in Paradise and was it in Paradise that the scene deEcribed in this and the fonowing few verses was enacted 1 AU doubts on this score are 8et at rest by the plain words of the Quran, 1 am about to place a vicegerent in the earth (2: 31). It was ind(!ed in this very earth that the rreation of Adam and all that followfd it took place. The Bible as \'leH as Zoroastrian alid Hindu religious writing.o;; also lend :mpport to this view. The HoJy Prophet is reported to have described the Nile and the
Euphrates as the two rivers of

too, places Adam in Mesopotamia which is watered by the waters of the Tigris and the Euphrates. It was, therefore, here that the garden of Adam was situated and all the diff~rent incidents mentioned about him in the Quran also took pJace here; and if there be any incident which cannot be proved to have literally occtirred on this earth, then that incident win have to be taken in a figurative sense. Another fact wort,h remi>mbering is that 2 : 31, according to which Adam was created on this earth, also tells us that he was not the first man to live on this planet, and that other men lived even before h~ was brought into existence. In 2: 31 Adam has been called KhaljJa which word, meaning a successor, shows that he had predecessors whom he succeeded. The verse under comment also clearly points to the same conclusion. Addressing the people, it says, .And We did create you and then We gave you shape; then sq.id We tQ the angels, Submit to .Adam. The plural pronoun " you" in the clause, We did create you, having preceded the words containing the command to angols to submit to Adam, which is preceded by the conjunction" then" shows that it was after the creation of men, and not only Adam, that God ordered angels to submit to Adam and that therefore human beings were already living on this earth when angels received thiB command. It is, thus, wrong to conclude that the human race began with Adam, that its whole life is only a little more than six thousand years and that the different races now living on this

(the garden),

referring
(Mu'3lim,

to the place where Adam lived; ch. on Jannat); and the l:Iadith,

eartb are all necessarily descended from Adam.

772

PT. 8

AL-A'RAF

CR. 7

The aborigines of Australia or the Red Indians of America or the Negroes of Africa may not be the descendants of the Adam about whom the Quran speaks in the verse under comment. See also 2: 31. As already pointed out, Events which cannot be literally shown to have occurred on this earth must be regarded as having taken place in a figurative sense. That figurative langllage has actually been used in this narrative is clear from the following facts :1. The angels were bidden to perform oJo:(falling prostrate before Adam) which is not p~rmisgible for any being other than God. So God could not command the angels to fall prostrate before Adam in the literal sense of the words. These words must therefore be taken only in the figurative sense i.e. that of submitting and rendering every kind of help. This is why the Arabie expression IJJo:-I has here been translated as "submit to," which is a perfectly correct rendering accordir.g to the figurative idiom of the Arabic language.

4. It is said that when Adam and his wife tasted of the forbidden tree, their nakedness became manifest to th~m. But we know of no tree on this earth th(' tasting of whiC'h haE t.he property of making a person realize his nakedness. So we will have to take 'the tree' and' the nakedness' also in a figurative sense. 5. We are told in 20: 119 that when God placed Adam in the garden, He told him that he would not become naked therein. But in 7: 23 we are told that he did in fact become naked. So one of the two statements will have to be taken figuratively.

The straight and simple meaning of the verse is only this: the angels are bidden to submit to Adam and to help him in his work. This commandment was given to tpe angels when . Adam was made a Prophet. As one of the functions of the ang('ls is to exhort men to do virtuous deeds, they were commanded to help Adam by instilling good ideas into the minds of men and ex.horting them to accept Adam 2. The command to fall prostrate before as a Messenger of God. The chief angel is Adam was given to the angels only; but 1blis Gabriel. Similarly, there are evil spirits whose who is not an angel, is also apparently included chief is Iblis. The evil spirits make evil in it ; which proves this ineJusivrJ also to be a suggestions to men and incite them to disobey God. So, while the angeJ~ in obedie];ce to figurative one. 3. lblis is represented in the Quran as b:lving God's command submitted to Adl'.m, Iblis, been created from fire (7: 13),/and he is also ehlef of the evil spirits, refused to submit to (linn) which him and to help him in his work. described as being one of the U'"= signifies an invisible creatiolJ (18: 51). So he It should be remembered that the incident must have been invisible to Adam who was in mentioned here is in no way connected with all respects like other human beings. But he the first progenitor of the hnman ract', who is here represented as having appeared to Adam may be called the first Adam. It is only with in' a visible form and having talked to him face the later Adam (who lived on this earth about to face. This shows that. the word .)~{Satan) six thousand years ago alld from whom Noah bag been usrd in the fo!Iowing verses in a and AbralJam and their posterity were dirt'cily fi~lfative sense, and that it docs not refer to the descended) that the present story is connected. Evil Spirit which tempts men. See also notes on 2: 31 & 2: 35

713

CR. 7 13. from thee?' he. while

AL-A'RAF

;!?:f:. ~
~ &~/r//

, aGod said, What prevented thee submitting when I commanded He said, 'I am better than Thou hast created me of fire him hast Thou created of clay.'917

J ~#u,

,~~, ,,-:./~/':'/ --: ' \ \ J (;~~,),..~~I~\.4.

,I\{..b':\~~//
,

r'"

J \i
-

/'

r::

,;..0~ @~ ",.."v".
';,III

(/,//,..
.""""

",,// rf' J',:..o":.::l:

-'-d

v;.~

,,.. j 14. God said, b' Then go down hence: '9~f~(~' //",,~ .. . -:'I( .r-;r/~ ' ~~ I' ~r~ "'r~ '$ -"l:)\ ~ l:>'~ w 7.':',~~" it is not for thee to be arrogant here: ~ -'... ". ""'::'" Get out; thou art certainly of those . ,II /' ' ~ "'" @tt.~\~~1 who are abased.918 ," '" , 15. cHe said, Grant me respite till "':~~'/'Y '''''1\ ~~:t .1f1. the day when they will be raised Up.'919 @ c. l:J~~~.u/ ZJ -,..~ U'-'

16. God said, 'Thou shalt those who are given respite.'

be of

" "" @ 1:.J'.:fi:J\ ~

",~9~

"" ~l J\j

,/"

17. dHe said: 'Now, since Thou hast adjudged me as lost, I will assuredly lie in wait for them on Thy straight path.'92O
a15: 33-34; 38: 76-77. b]5:35; 38:78.

""'r~. ~\~;~~~~'7;!;.;,:,.. ..;J~;~~ \tj J :" "

"
.~ ~o" \.::I

""

..""

~,'

... ...

.11 '!

c15:37;

3P.:80.

dj5 :40;

38 :83.

917. Commentary: What is represented in the present verse as a dialogue between God and 1blis does not necessarily show that an exchange of words actuaJIy took place between the two. The words may only depict a state of things, a picture of the conditions that came into existence as a result of the refusal of 1blis to submit to Adam. l'he verb JI; (said) as sh'own under 2 : 31 and 2: 34 doeR not always signify the actual uttering of words, being sometimes used to represent only a state of affairs. For an explanation of the words" .. clay" see 2: 81 and 3: 50. fire" and

hence, signifies, "be present position."

thou degraded from thy

918. Commentary: There being no noun mentioned in the verse to which the pronoun'" (it) implied in the expression ~ (hence) refers, it may be taken to denote the condition or state or position in which 1bl.s was, before he refused to submit to Adam. Thus the expression, go down

919. Commentary: The resurrection to which the words, when they will be raised up, refer is not the general resurrection of mankind decreed for the Hereafter but the spirit.ual resurrect.ion of man that comes into being whenever a Prophet is raised. lblis can iead man astray only so long as he is not spiritually resurrected. But once a man attains the spiritual stage which is designated by the trrm ~ (rebirth), lblis can do him no harm. It is indeed a similar spiritual stage which is mpntioned in the word~, As to My servants, thou (Satan) sl,alt certainly hav~ no power over them (17 : 66). 920. Important Words: Jc.l ('fhou hast adjudged ~ me as lost).

':"'.Jo\ is derived from tS~\ which again is derived from tS.i- which means, he erred;

774

PT. 8

AL-A'RAF

qI. 7
,

them from before them and from be- ",

--

18.

'Then

will I surely come upon '

.'"

~/-'

, ~ ,,, A " ~w\

,......

"..~~~

'''..,.",,0'''' I 7'" '.jI" ,,'. .."

.,/,;, '!1."'" hind them and from their right and ~:. "'7 ~~"!.., """ from their left, and Thou wilt not find \'~ IWt'~ "",L(~1: ~,~" most of them to be grateful.'921

.t:,;""""''''''

..I~-,

,,~ ("'1 eCJ'~ -,"

'9~
A

19. God said: 'Get out hence, despised and banished. aWhosoever of them shall follow thee, I will surely fill Hell with you all. '922 20. 'And bO Adam, dwell thou and thy wife in the Garden and eat therefrom wherever you will, but approach not this tree lest you be among the wrongdoers. '922.

k? \ ~~~~~~\.4~~w~~\
Q..

,,//

,,,,;\b ~,,,,

r~"9~"'"

J \)

""r~

~~

";';,,, ,!' ,,' "''' \':.":'"1 "" " """""'" ",I

~ ,~cr-.:;~

t." . N;~~~i ~\'.~'" -:'.~"'" "~ 9,,11i'... ~~..:.o" . l ~--'.J-,CoJI ~ I~.)y.-,

~ \.J ~
~ f-:,"9

"""",""", ..' ~.- :"1~~.,-,,,""'" u :;tl"'," f"~.~:. ~

~"'; ..r-;J.J ",
I

"-~ ..,,; e~'

all : 20 ; 15 : 43-44; 32: 14; 38: 86. he deviated from the right way; he acted ignorantly; he failed in his object and was disappointed; he was lost; he perished; his life became unpleasant. .\'; \ means, he caused him to err ; or he caused him to deviate from the right course; he caused him to be disappointed, or to fail in attaining his desire; he seduced him, or milsed him; or he caused him to be lost or to perish; he declared or adjudged him to be lost; he destroyed him; or he Plillished him for erring; or he called upon him to doa thing as a result of which he deviated from the right course and was lost (Lane, Lisan, Aqrab & Mufradii.t). Commentary: Iblis here declares that as God had adjudged him as lost, he would now tempt and waylay men and cause them to be lost even as he himself was lost. This work becomes his life's function. See also 2: 35.
b2 : 3S; ~O: lIS.

\~,

" swearing", in which case the clause would mean, "I swear by Thy having adjudged me as lost." 92L ~.ommentary: Note the network of seductions threatened by Satan. But the great truth still stands and shaH eveT stand: As to My servants, thou (Satan) shalt certainly have no pou'er ove! them (17 : 66). The refuge certainly lies in God only, the Lord of man and the Lord of Satan and indeed the Lord of tbe worlds. 922. Commentary: The verse makes it clear that lblis will not be allowed to waylay those chosen servants of God who would have attained to the exalted stage of spiritual re-birth. He will not also be able to force men to disobey God; for, as the verse clearly points out, only those will come under his influence who themselves choos~ to 'fo1Jow' him.

The ~.,.,

particle ~ (since) in the clause 922A. ,Commentary: L;i may also be taken in the sense of S()e2 : 36.
775

ca:. 7

AL-A'RAF

PT. 8

21. ~utaSatan whispered .evil" {r" ..~ 9[':;'\\("'~ U"Y' ,,~ suggestIOns to them so that he mIght l51C~ \..0(~~\" . ~~~ ~

make known to them what was hidden... r'"~ IJ,.". , !rom them of their shame, and said, ~~J~(;J~.J~~~I~~4;; Your Lord has only forbidden you " ., this tree, lest .you s~ould become ~b~'" t"?1. :,1, ;"-"'/!tt J ,.. ~ CJ ",J~ ~~ angels or such be~ngs as lIve for ever.'923

"." '" @CJ'~I , "" , 22. And He swore to them, saying, Surely I am a sincere counsellor unto you .'
.. --" " r ./:~ ~\.~ .'~"'~~'G/ @ ..' ,. ~~...
r~

..'

-'

a2: 37;
923. Important Words:
rJ Y" J (whispered evil suggestions) literally means, he spoke in a low voice; he whispered. They say cJ\4:J I .J rJ YJ i.e. Satan spoke to him something evil in which there is no good. J.:)I rJ YJ means, the man's reason was affected and he spoke in a disorderly manner. rJIYJ (tOi8Wa.~) means, the act of whispering; evil suggestion. U"IJ-J (tOastOas)with different vowel point means, melancholia; Satan (Aqrab).

20: 121. follows the metaphor is continued and Adam is represented as forbidden to approach a certain' trfe " which was not a tree in its literal sense but a certain family or tribe from which he waS bidden to keep aloof, because the members of that family were his enemies and they would have spared no pains to do him harm. For the meaning of the word of;'~ (tree) see 2 : 36.
Another reading of the word

LiT Y

(their

shame).

..:. T Y

is the plural

i.e.

of .'Y which is derived from .t.. which means, it was or became evil, foul or abomimeans, any evil, foul, unseemly nable. .'Y or abomi.nable saying or action or habit or pr.actice; any saying or action of which one is ashamed when it appears, and which one would like to hide; any disgracing action or thing; the external portion of the organs of generation of a man or of a woman; the anus; corpse or dead body; nakedness (Lane & Aqrab). The word is also sometimes figuratively applied to such weaknesses of a man as lie concealed within him. Commentary: As the place where Adam was made to reside has been metaphoricaJJy described in the Quran

(malikain) i.e. This reading ]8 two kings or rulers. corroborated by 20: 121 i.e. Shalll lead thee to the tree of eternity, and to a kingdom tOhich shall never become decayed.

two

angels, is

A -

~J.. ,malakain)

The wicked man who is here represented as Satan worked his mischievous plan as follows: He came to Adam and said that the reason why God had forbidden him to have anything to do with the family refernd to was none other than this that its members were inimically disposed to him and that they would have conspired to bring about his downfaJ], if he had then contracted intimate relations with them. But a.s the family had subsequer.tly become friendly towards him, the dang~r no longer existed; nay, the family would now Hen

as a garden, therefore in the description that prove a source or strength ror him. God's 77~

PT. 8

AL-A'RAF
("'~ ~'~~;r.I \.::.HAJ . ~~ . ~ ;;

CH.7

23. So he caused them to fall into disobedience by deceit. And awhen they tasted of the tree, their shame became manifest to them and they began to stick the leaves of the Garden together over themselves. And their Lord called them,. saying, 'Did I not forbid you that tree and tell you: bverily Satan is to you an open foe.'? '924

";~ ~v-,.~ '

.

~
~

'

~ r~ ~ ~

".."

~WD "..
"..

..>...,;" -; '" ~;f-::,';;~''';

.

n ~ .r:"'9 .>.r-: (~.~ \,I\W

.. . I;'

..\

..

~""(/~~;""""''/.99'''''''r''''! Ir~ ..~", ,,~~\~\~..> 4@,J,)~:;b~t r/~ &"'~~ .J~ ~

~ "t ..""":::, \
",

"

'

!fN'

I.:>

'!""" ..",";~ ---:." '~ Ji \ ~. ,~

Ii,

@~
a2 : 37 ; 20: 122. b2 : 169, 20~ ; 6 : 143; 12: 6; 20: 118; 28: 16; 35: 7 ; 36: 61. prohibition, he pleaded, was not meant for an time, and the condition attached to it having come to an end, the prohibition also ceased to operate. In this way this Satan succeeded in deceiving Adam and he assured him on oath that be was his well-wisher (7 : 22.). Adam wavered and was led into thinking that as the reasonS for the prohibition had indeed ceased to exist, the prohibition itself was no longer operative. That was an error of judgement on Adam's part. He did not wilfully disobey God's commandment. Elsewhere the Quran says, He (Adam) forgot to observe OUf commandment and We found in him no detertnination to do evil (20 : 116). 924. Important Words: U.1 (cau~ed them to fall into disobedience) is derived from J.1 or '1.1. They say -".vI '1.1 i.e. he pulled or drew the bucket (of water) out of the wen. "'"=~ '1.1 means, he sought or demanded the object of his want. )..\11 J.1\ means, he let down the bucket into the wen to draw out water with it. ~I J.1 means, he let down the thing or he let it faU or he made it hang down. It also means, he brought or drew the thing near to another.
JJ

'...

his knowledge and so exposed bim to loss or injury (Lane). The expression, as used in this verse, shows that Satan deceived Adam and drew him and his wife to himself or to the forbidden tree by deceitful talk and thus caused them to fan into disobedimce, while they knew not.

J JJ

(leaves)

is both singular

and plural

and
JJ.J

is noun from the verb JJ.J.

They say

~I i.e. the tree put forth its h:av(s. JJJI ~)\ means, the man became rich; his wealth and mOJ;cy increased. JJJ, therefore, means, leaves, foliage, parcbment; sheet of paper; thin plate of metal; minted silver coins; the prime and freshness of a t}ling; the young lads of a community; any animal having life (Aqrab, Lane & Lisii.n). Commentary ~

~ .'1.1 means,

he caused him to fall

into disobedience by deceit; or he excited his cupidity with deceit and guile; or he caused him to fan into that which he desired without 117

Every person has certain weaknesses which are hidden even frGm himself but which become exposed at a time of strain and stress or when he is tempted and tried. For instance, some men are cowardly, but they are not generally conscious of their cowardice. When, however, they encounter a danger, and their heart fails them, they realize their weakness. So it was when Adam was tempted and deceived by Satan that he became aware of his natural weaknesses. The Quran does not

CR. 7

AL-A'RAF

PT. 8

24. They said, a'Our Lord, we have wronged ourselves; and if Thou forgive us not and have not mercy on us, we shall surely be of the lost.'925

/ r""-r ., . ~:: ~ -' ~ ..r;;-

-:;

. ' \"':"'tf~~\ ~ ,.\?'. .""". r-,I~" ~.J .JJ "\\-II.) ~

.

""., . .:; "" """" ~r:::.'" e~~'~~'" .. ,. ...r

,.

a2: 38.
say that the weaknesses of Adam and llis wife to submit to Adam is called lblis, while the became known to other people, but that they person who tempted ]Jim is called Satan. This distinction is observed not only in the verse became known to themselves. The word .T."...(treated nnder 7: 21 above) under comment, but in all the relevant verses throughout the Quran. This shows that, so is not used here in the sense of "nakedness" far as this narrative is concerned, Satan and but rather of "obj ects of shame" or "weakness," because no man's nakedness is bidden from lblis wpre two different persons. In fact, the him. Some of Adam's weaknesses were word Shai~jjn (Satan) is applied not only to evil indeed hidden from him a.nd he came to realize spirits but to certain human beings also who, them when his enemy lured him away from on account of their evil nature and wicked his position of security. Before this he did deeds, become, as it were, fiends incarnate. his work, aided and helped by divine grace Just as a man can advance in virtue and piety so as to become like an angel, similarly he may which kept covered his failings and weaknesses; but when he allied himself with the family become morally EO depraved and degenerate against which he had been warned, he was as to be caned a devil. Thus the Shai~jjn who exposed and he realized, to his Forrow, how tempted Adam and caused him to slip was not an invisible evil spirit but a wicked man of flesh weak he waS. and blood, a devil from among human beings, As Satan had succeeded in causing a split in a manifestation of Satan, and an agrnt of the community and some of the weaker lblis. He was a member of the family which members had gone out of its fold, Adam Adam had been bidden to avoid. The Holy gathered together the JIJ."I (leaves) of the Prophet tells us that his name was l;liirith, garden i.e. the youth of the community and litprally meaning a farmrr (TirmidM, cJ1. on began to re-unite and re-organize bis people Tafgir) which is further evidence of his being with thrir help. It is generally the young a human being and not an evil spirit. See men who, bring mostly frre from bias and also 2 : 15 & 2 : 37. regardless of dangers, fol]ow and hrlp the Adam's error lay in taking this man-devil for Prophets of God. Speaking of Moses, the Quran says: .And none obeyed Mose.~, save a well-wisher, although God had warned him some youths from among his people, because a~ainst having anythi])g to do with him. of the fear (10 =84). of Pharaoh and their chiefs 925. Commentary : Adam did not long remain in error. He soon realized his mistake and hastrncd to turn to God in repentance.

It ml1~t be noted here that the being wbzm the Quran has representpd as having refused

778

PT. 8

AL-A'RAF

CH.7

25. He said, a' Go forth, some of you .~/, '.~ '" .~ '''' .:~\~ being enemies of others. And for you <.t))JI~~--,t! JJw~" there is an abode on the earth and a , provision for a time.'926

@~Jlt~j~

I'll :. ""r~ \) . ~t o/r~//"./"'''9

26. He said, b'Therein shall you live, ./ /.,9-"p~r-:":''''/~I''''<.~ \.:)y~ ~-' and therein shall you die, and there- r".7 ~-' -~

from shall you be. brought forth.'927

.."J \)
t.. , 9/,9 6~~~
ti

./r~

~ q

,I,,';'."', 27. 0 children of Adam, We have "9r~r", 9 ""'r",~"""'''''' '"'''' tyJ ""I ~'~~U'" \.:J..' ~ indeed sent down to you raiment to ~~. .'.. ~ /'~ \ ~ ,,'" .'" cover your shame, and to be an ,/ 91.-, "'krt. .. ~II~ 6''''"":1': "'J~I elegant dress; but the raiment of ~~-lJ.) b~~~ ,. t.5 1(J'Y--' ~)-' ". righteousness-that is the best. ./ ,/ I " '" That is one of the Signs of Allah, that @G;~~~\~i they may remember.928

a2:37, 39: 20:]24.

926. Commentary: The verse shows that Adam was commanded to emigrate from the land of his birth because enmity and hatred had sprung up between different members of his community. 1;his constitutes a further evidence of the fact that "the garden" which Adam was bidden to leave waS not the Heaven or Paradise of the Quran, because, as the Quran itself tells us, Paradise is a place from which nobody is ever turned out (15: 49), nor can Satan deceive or even approach anyone there. It appears that Adam emigrated from Mesopotamia, the land of his birth, to a neighbouring land. The emigration was perhaps a temporary one, and Adam may have returned to his native land not long after. Indeed, the words, a provisiol1 for a time, contain a veiled hint at the emigration being a temporary one.

b20 : 56; 71 : 18-19. Taken in the general sense, the verse also hints that no human being can ascend into t.he heavens with his physical body. Man must live and die on the earth. 928. Important Words: J.>.) (elegant dress) is the substantive from ~IJ. They say ~I) i.e. he feahered it, namf'ly an arrow; he fed him and gave him drink and clad him; he strengthened and aided him; he helped him to obtain his subsistence; He (God} restored him from a state of poverty to a state of we,tlth or competence; he did good to hun. J.>.J means, feathers; plumage of birds; clothing; or superb or fine clothing; wealth; the means of subsistence; household goods or furniture (Lane & Aqrab). Commentary:

This verse mentions two objects which our dress is meant to serve, viz., (1) to cover our 927. Commentary: nakedn{'ss and (2) to serve as a decoration and Adam is warned in this verS3 to be careful in embellishment and make us look elegant. With future; for it was in his native iand that he these two objects of clothing before us it is was now to live for e\'er. indeed regrettable that clothing has continued

CH.7

AL-A'RAF

PT 8

28. 0 children of Adam, let not Satan ..~d/"''''''''''~?9 L";;, ~~.;.:i o' ~/, .0 \ , ...tJ \,), ~o seduce you, even as he turned your ~j.' ~\ ~ ~ .. ..,. g parents out . of the Garden, strippin ",,. 'J o' . . '" A~- "',t ''' \II " ~ \~.:r/lr"~:/ t h em of t h elf raIment that he mIght l"'\~ ~ ~ ~ ..... U ..,,"'" 0" ~ '0""
show them their shame. Truly he sees

'

you, he and .his tribe, from where you 0~.''''' ~"'''''J "?-'\"'~\A~\"" see them not. Surely, aWe have made. 0 ~~ ..~~ ~~...T.. ~)Y" ,,,~ b 1-: satans friends for those who believe ~ -: .-: :'tJ', ' ' 8:;~. ~\ ~~.Y , GJ?~!J' not.929 fJ I.:)'::'~ Jo..1J
'

",.,J .,9 @ C,:)~~

.. ""

29. And when they commit a foul deed, they say: 'We found our fathers doing it, and Allah has enjoined it upon us ?' Say, b'Allah never enjoins foul deeds. Do you say of Allah that which you know not 1'930
U2:258; 3:]76;

9. .. 9 ~ (~ . \ .,"'''' I ,i~J; .~. \' .).... J ;l:, \"" ij 'l.:..>\i \' ' ~ ~;'\ ~ .. . .. .~ ~
./0

~~~y,~~ ~\ 2>1J; J.~ u~\ ~" ,,,~., , I '}."".... 1;." o;J;;ip @ ~~ ~ \:.; ~\ tJ'
]6:101. b16 : 91. 929. Commentary:

, o'f"'" ' '"

"9 \~.r-::""''''''''' J 1

The Evil Spirit called &J1k~ (Sha1pin) and those of his kind, are generally invisible to the The words, the ra~'ment of ri9hteous1/ess, human eye. They exercise their influence explain the real significance of the word c?J impHceptibly ano search for the hidden (elegant dress). We are told that the apparel weaknesses cf man in order to expose him and of piety is, in fact, the really fine raiment for confirm him in his evil ways. Shaiin is' a man. Ordinary dress covers our physical descriptive name, mfaning "one who hag become nakedness, while the apparel of piety covers removed from God." It is only by being removour spiritual and moral nakedness, and it was ed away from God that one perishes. For a with this very apparel of piety that Adam detailfd explanation of the word see 2: 37. covered his" nakedness" in the garden. He The expression, We have tnade satans friends prayed to God Who heard his supplication for those who believe not, shows that Satan and and turned to him with mercy and forgiveness his associates exercise their pernicious influence (7: 24). only on those who are already evilly dispos~d. The verse beautifully reminds us that when we consider it to be so necessary to have good 930. Commentary: 1'his verse, apI/lied generally, giv, 13an apposite clothing to cover our physical nakH1llfss and description of those who follow Sa.tan as stated in use elegant dress to look graceful, we should the preceding verse. It may also particularly all the more be anxious to cover our moral apply to Christians who allege that Adam and spiritual nakedneR3, which can only be done by prayer and by asking God's forgiveness sinned and that it is from him that sin came as a heritage to his posterity who, therefore, and mercy as Adam djd.

to be progressively discarded by womEn in the West and this moral disease is now fast sprEading in the East as well.

780

PT. 8

AL-A'RAF

CR. 7

30. Say, a'My Lord has enjoined iustice. And fix your attention ~right at every time and place of worship, and call upon Him, making yourselves sincere towards Him in religion. As He brought you into being, so shall you return.' 931 ~l. bSome has He guided, and as for othexs error has become their desert. Thev have taken evil ones for friends to the exclusion of Allah, and they think that they are rightly guided.
a4 : 59;

-J/7 ~'H\'J"-Y1".aj~j;' If ;4 "/, ..;, ;, ~ ~ . .9:'-' ~,,-,.. ..

j;
.,..
., 9~

~,~ W

, ///

.b ""... c)

v::-}J\'0 ~

0" ~" T'.

",

".,9.,

~r)\) '"
b

" @ I.:)).)~
T ,."L ~, \J>~' ~u> ,

.,9

,,'. . ~"".

/J'"

"""

(Q,). r~"" ..~

, r1:" ...., (.)~ " \.1).)

;'1""''': '9, c>~-,~19".)o?'

",r""""'''''.l'';:\ 1\ '</.. ;y,-,I~ ~~\ ,,,,,t ,,~" "" @I.:)--,~ ~ t

16 : 91 ; 57 : 2\i.

b16 : 37 ; 22: 19.

cannot get rid of it. 'I'he Quran condemns this doctrine most forcibly; firstly beCalJSe it is simply absurd and foo1ish, and secondly because the Quran exonerates Adam from the charge of having committed a sin. By saying, Allah has enjoined it upon us, disbelievers mean that it is God Who has given them the power to commit sins or . that He it is Who has created Satan that leads them astray. They thus seek to. absolve themselves of the responsibility of their evil deeds. The latter part of the verse embodies an etIcctive answer to this lame excuse. God never enjoins foul deeds, says the ver~e. As for Satan, the people do not understamJ the object of his creation. Satan is only a trial for men. He serves the purpose of a hurdle in a hurdle race. The hurdles are placed there not to block our progress but to make us vigilant andio cause us to increase our efforts. The careless and negligmt person who stumbles over a hurdle and thus losEs the face should blame himself and not the person who puts it in his way in order to try and prove . his mettle.

himself dowll towards the ground and put his forehead on it; he lowered his head and bent himsElf; he was lowly, humble or submissive. ~ means, a place in which one performs the act of . ~.. i.e. the act of prostrating before God; a place in which one performs acts of worship or devotion; a place in which a perwn says his Prayers; a house of Prayer; a mosque or a Muslim tempI; (Lane). Being ~j; r"'1 the word may also mean, tim; of worship. Commentary: We are told in this verse that when the time of Prayer approaches and we are about to go to a 1[,OEque,we should fix our attention aright, setting our face to God and taking our minds away from the cares and thoughts of the world. The ablution performed before every Prayer also serves the useful purpoEe of turning our thcughts towards God and putting us in the right state for Prayers. The words, As He brought you into being, so skall you return, are important b(cause they point to the great truth that just as our bodies gradualJy devrlop jn the wombs of our mothers, so will our souls pass through a similar process of development after our death. We should, therefore, be very careful about our souls.

931. Inlportant
..

'Words:

(time and place of worship) is derived

.from ~

i.e. he prostrated llimself; or he bent

781

CH.7

AL-A'RAF

PT. 8

32. 0 children of Adam, look tJO ./ 1. '" ~" iJ"" /~<'" (! ! ""'::;0:'" ;~'-f~~~-,I..b~)'~ your adornment at every time and ",(",'C,9 9"",~,/.,,... place of worship, and eat and drink "9'!Jj \j~)) but aexceed not the bounds; surely, @~;-J' ~. ~ 'l!> 1 / , t. -' ~~'-' t:t He does not love those who exceed the bounds.932

,~

t.

U. 1

/ ,''/., ",/".,,,, 33. Say, 'Who has forbidden the r/."""" "~ '''' /,j> d J:; ~\-, ~~~ 0>~ ~I ;tIll ~ J adornment of Allah which He has .,}J ,. "," . "9,,',,; '9b ., produced for His servants, and bthe good things of His providing?' Say ~J)\J~\~~IJ~~J;S;j~\~ 'They are for the believers in the .. ,," ~ ,,9 "., j "'...;.; .,"~~ ,., ,""b~' @J' present life and exclusively for them ~ ~::I jJJ \-:,,~ ~"I\' ,,-.;J ~ ..P~. , ".." on the Day of Resurrection. Thus do ; ... ...9 ... We explain the Signs for a people who \ :-: t!)c>~. have knowledge.'933

..~

1117: 28; 25: 68. 932. Commentary: The adornment mentioned in the verse may either be physical or spiritual. Taking it in the physical sense, the verse enjoins be lievers to go to a place of worship, as far as possible, in a clean and decent dress, frEe from physical impurities and evil smell. ;rhe Holy Prophet is reported to have forbidden Muslims to go to a mosque after having ea-ten onions, garlic, etc., as the bad smell of these things causes discomfort to others. He is also reported to have enjoined the FaithfuL to take frequent baths, especially before the great congregational Prayer on Friday. Taken in the spiritual sense, the verse would mean t1Jat Prayers should be offered with a pure and sincere heart free from distracting thoughts. The latter part of the verse embodies a basic commandment about eating and drinkiug. It has been joined to the commandment relating to "adornment at a place of worship," firstly because clothing and eating are allied subjects, and secondly to indicate that while issuing

b2 : 169,173;

23: 52.

a cunlll1!tndl1lcnt about Prayers, which is a spiritual matter, Islam does not overlook man'8 physical requiremr:nts.

The words, exceed 'not the bo'unds, signify: (1)

that one should not over-eat oneself and (2) that one should not always use the same kind of food, but should vary it from time to time. Animal foods, vegetables, fruits, etc. s110uid all he eaten in proper quantity and proper proportion. In this connection see l'ke Teachings of Islam by Ahmad, the promised Messiah. 933. Commentary: Islam being not a religion of monasticism, the verse implies a rebuke for those who forbid the use of pure and good thing8, 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.

782

PT. 8

AL-A'RAF

CR.?

.-: ",,..0 "7 34. Say, a' My Lord has only forbidden /(~v"r~:."'~lir'" ","'''' "'''''''r::\ (,:P!~-''-WH\..o~~1 ~)~;>~1J; foul deeds, whether open or secret, ., , . ,.,9;, and sin and wrongful transgression, / " "" " and .that byOU associate with Allah ~~4U~IZ-;j ~';(jJ'~ ~\;~)J'~ ,. ..", ..,,";.t' ~ , " "" tha t for wh~ch He has sent dow n no , f"'/ P79/ .,// ", ,9/"/ / "","''I authority, and that you say of Allah @CI~~~ ;&I~ W~. ~\j~ '" '9 Jj..:. ~ that of which you have no knowledge. '934
/

35. And cfor every people term, and when their term they cannot remain behind moment, nor can they get
ie.J}35 a6 : 152. 934. Commentary:

.,)9/", there is a -"." t"v" ~/ "'r-: (9/"'..", J ~9 c).J~\::...J~/~\\r\>\.~~ \- I a..ol \'" ", "~"),,~-r~.J is come, a single "'.,~ '"'''' "'''t.'''r; ahead of @C)--"'~':"'!. ~j ~\...II
cIO:50; 15:6; 16:62; 35:46.

b3 : 152; 7 : 72; 22: 72.

935. Important Words: The verse draws our attention to the purity of .IJ..>"JA4 (get ahead) is derived from r.Ai divine teachings by pointing cut that aJl ~.e. he preceded; or he came before; or he evil things are forbidden by Islam. But at headed (someone else). r,.,AI1r..u:...1 means, the same time it reminds the reader that there he preceded the people, or he went ahead of are certain things the evil of "hich is gel1eralJy the people, or he went before them (Lane & Aqrab). As one who gets ahead of a thing hidden from men. These, too, are forbidden virtually leaves it behind, therefore the idea '1nd most of them have been mentioned by in IJ..>"~ (get ahead) is that of escaping. the Holy Prophet. IJ)';:-~ (remain behin.d) is derived from The verse next proceeds to explain what it ,;:-1. They say r,.,AII,;:-iA..1 i.e. he remained means by ~I~ (foul deeds). It divides them behind the people. ,;:-iA..1also - means, he into three cla~ses: (1) /1 (the sin of disor it was put behind or put off or obedience or of fallinl:( short in the performance delayed (Lane & Aqrab). As one who of a duty), and ti'. (transgression i.e. exceeding remains behind a thing virtually puts the thing tbe proper bounds). (2) ~.J'~ (associating with off, therefore the idea in IJ)';:-~ (remain God that for which He has sent down no authority). The ~I~ (foul deeds) of this class behind) is that of putting off. Commentary : mean idolatrous beJiefs and polytheistic ideals. (3) ", That you say against Allah what you do The verse means that when the time fixed not know." By the ~',.,; of this class are for the punishment of a people comes, it cannot meant the false and evil words we utter. be averted. Disbelievers, who have incurred Thus we are enjoined to be pure not only in it, can neither escape it nor put it off by 8 thought but also in word and deed. single moment.

783

CH. 7

AL-A'RAF
..

PT. B
""~ tU.. ~. //f9

36. 0 children of Adam, aif Messengers come to you from among yourselves, rehearsing My Signs unto you, then whoso shall fear God and do good deeds, on them shall come no fear nor shall they grieve. 936 37. But bthose who reject Our Signs and turn away from them with disdain,-these shall be the inmates of the Fire; they shall abide therein. 937
a2 : 39; 20: 124936. Commentary:

// ~, c>~'/~' .
..
1\1/ '" :~'\-

, ///",/,,,,~'~

., ...'" .. u \.A' ~ ~~ .""'.. ",~J

o/.~~

r/

r~

/,'

, , .'\
.;..0\

"" I..S#. t

"'. .",\: :'l:..:\r ;.JJ~U~flC:-'~

"-,
C;}./

~/"'''' *\
,~/ ,/ ,!I

@39\~1"~.\~ .$, ~ ~ .
"
'" '. @l:,)J~

uC)-"A:~ ~'.~ ~-~ '~I ~ /..;- (9Jr ~

~ ~:;
'I' 't: (:;"

""~

J\!J\ ~I "

'I'"

b2:4C; 5:11,87;

6:50;

7:41;

22:58.

of God mayor may not come, just as the words,

The point is worthy of special note that, like some previous verSf8 (e.,g. 7: 27, 28 & 32), the address in the words, 0 children of Adam, is here made to the people of the Holy Prophet's time and to thp generations that are yet t,o be born and not to the people who lived in the distant past and followed Adam immediately. This form of address has been employed with a view to introducing an important subject which was to be conveyed to future generations of mankind. This is to the effect that Messengers of God will continue to appear as long as the children of Adam live upon this earth and that the opposition of the Holy Prophet's enemies would not bring about his downfall nor the cessation of prophethocd. The great promise which was held out to the progeny of Adam in the time of Adam (2 : 39) and according to which Messengers of God appeared among different peoples in different countries at different times will continue to be fulfilled till the end of time.

If there Comes to you guidance from Me (2: 39),

do not mean that guidance might or might not come. Indeed, the word lol (if) is intended to mean that if you happen to live at a time when a Messenger of God appears, you should not fail to accept him. Thus the word is simply meant to leave the time unfixed; the Messenger of God may appfar in one generation or another but whenever he appears, he must be accepted. The words, rehearsing My Sig-ns unto you, hint at the fact that the Messengers who were to come after the Holy Prophet were to bring no new Law but were to follow the Law of Islam; they were simply to "rehearse" or recite the verses already revealed in the Quran. 937. Commentary: This verse serves as a particular warning for Muslims that they should not make light of the Messengers who would appear among them and should not reject them. The Law has indeed been made perfect in the Quran; but that does not mean that later Messengers of God may be rejected with impunity.

The words, ~f Messengers come to yO't1 from

amolig yourseh;es, do not mean that Messengers

784

PT~.8

AL-A'RA~

CH.7
;'
.

..

38~ aWho is, then, more unjust than he who forges a lie against Allah or gives the lie to His Signs 1 It is these who shall have their lot as ordained till when Our messengers shall visit them to take away their souls, they shall say, b' Where is that which you used to call upon beside Allah l' They , will answer, We cannot find them;' and cthey will bear witness against themselves that they were disbelievers.938 39. He will say, 'Enter ye into the Fire among the nations of Jinn and men who passed away before you..' Every time a people enters, it shall curse its sister (people) until, when they have all successively arrived therein, the last of them will say of the first of them, d' OUf Lord, these led us astray, so give them a double punishment of the Fire.' He will say, , For each preceding party there shall be double punishment, but you do not know.'9Ils
a6:22; 10:18; 11:19; 61:8.

, '" "',:,'1"'" f-'/.'I-' ,: ''''~ " 9'" '''' '''' ~0.J -,I ~~ ;tL\~c.S;:';'~A'~
~

"

~,

t,~
;; ~

"..,9"
V"/

A ~@,.l~ "...,

~ ~(~'"

9--:;;"~ r.S~.9 , 9:';(".( ~?~~~'\t~~fj' CI..!Y ~~~. !)~...~ .)! (''''''''

1 ',tb~.;r-:"~
""

":1'i\ "I r \.:..r ~. " , ~u ,""....,. .J;.

-,

9 Jo

~..."\,,,,--'~'

" " " r;;:.,"" '(" '':r~''9 I0d~ ~o ~ ~, ~''' ' -,,""
,,"

,'., 'f~;'~ , 1..:)-,.) !;1 (/J.)

",,,,.:;
~.~-'

\.

~~" , ';\~
e.

" ""-.

.,

~v,

~.~'t:'~.,
.

".

,,,1',,.,,,,,9 ~ ".. "(~ '-.!..o~~ I~I~I~ IJ~ " v,

~ -",~.)
.

... -. \ :~~t,,' c:U\"..) ~ ~~

f~,(}} 1.r;.
.

.; . ~j !"" .... ~..}.\.:.I \ ~v; ~\~

.

~',9
". r"

,,/-r "I..H.\.." ", I.~' '1r," ?'/ ~;" _01 ~~\ I.)",~ ~~~J>\c:..J"'..".
.

~
.

~~

"" ~~ ~/. \,:..4\1;",~\L ~~~...

'"

r~

J'i'r,,".." f1 r~.to/ / v" ~~"'a.A \:.Z)

\,j'\ \ -;)J.:;- . ~ ~..:.

",,""-t. ~,r.:.~ 0/.". fA 6CJ;..63 0 \;j'j-, ~

J
..

(S

b6:23;

40:74-75.

c6:131 Words:

d38 : 62.

938. Commentary: The verse gives the reasons why the rejectors of divine Messengers deserve severe punishment. People incur the wrath of Ged bcause they treat His Messenger as a liar and rejct the heavenly Signs he brings with hini. Indeed, impostors and the rejectors of true Mssfngns are equaUy doomed and can never escape the punishment ordaind for th{m. 'J'he words, who shall have their lot as ordained, mean that the rejectors of God's MeEsngns will see before their very eyes the fulfilment of the prophecies foretelling tlJeir dfat aLd discomfiture and shall taste of the pUl1is:bment promised to them for opposing God's Messengers. 785

939. Important

I)':,bl (successiveiy arrived) is derived from ~),). They say )..JI ~),) i.e. the rain .oj,) I dropped with close consecutiveness. means, he attained, reached or overtook him. IfJ I,)\ which is the same as If)\.!)' means, they attained, reached, overtook or came up with one another; or the last of them attained, reached, overtook or came up with the first of them. The expref'sion ~ ~ If) 1,)1 1;1 .;.means, until when they have overtaken one another; or until they have successively arrived therein an together (Lane).

Commentary:

The words, For eack preceding parly there

CH.7

AL-A'RAF

PT. 8

40. And the first of them will say to the last of them: ' You have then no superiority over us; taste therefore the punishment for all that you did.'

~ ~

~, !~ ~\S~ '~& ~! ~t.,~ :'\(;;.. t~ ~~7~.} ".. ~(:) -'

'<V~ .'

f: ;~..~/..~rr/""

~/~ t~'.<

~". I"
\I

\..C>~\W1\~-,~~~

R. 5 41. aThose who reject Our Signs and

/.;~ / ,~It (/...1 9'f7/ ~ ~\ :t...", r~:/ ,~9/ /~~\~\JJJJJ\ turn away from them with disdain, ~..:J ~ 1) "'I , ~ ~.:.::r. r..:>.. /-.."" the gates of the spiritual firmament ,,/ .. /It ""., ,,, / "f/-:::.. / .!./ .. .. . / ". will not be opened for them, nor will .,..e. " \ ",.~, UI~ , . ~ ~/~~ :.To ' they enter Heaven until a camel goes through the eye of a needle. And thus r.i:\~lo-"~~. "{Qj~J.1ti\./ [j.J$ \ ~ / ..,;~ ;;' \UI'-'':-~ ~ do We requite the offenders.94o
. .

~ ~ ~

'

.,

,
~

~
.

"

aSee 7: 37. shall be double punisMnet1t, are explained in a whale (Lane.) It also means a cable or a ship's saying of the Holy Prophet which is to the rope (Aqrab). effect that he who starts a good practice, i.e., Commentary: he who does a good deed in such a manner that others copy and follow him, shall have a With this verse begins a defcri ption of the double reward, and he who starts a bad practice life after death, a brief reference to which was shall have a double punishment. In fact, a made in the three preceding verses. person whodoes a good or a bad deed not only Heaven is the lofty abode of true believers. benefits or suffers by it himself but leaves The Holy Prophet UEed to say that it is the it as an example to follow for those who come souls of the l'igbtfous that shaH reside in the after him. He, therefore, deserves a double garden of Heaven, while those of the wicked reward or punishment as the case may be. shall dewend into the pit of Hell. The above-quoted words of the verse are also intended to point to the fact that each party The words, the gates of the spiritual firmament that follows another also precedes the one that will not be opened for" them, signify that follows it. So there is no question of awarding rejectors of God's Signs are never vouchsafed double puniEhment to one and leUing the the spiritual knowledge and the nearness of other go with only single punishment. God granted to believers. 940. Important Words: Y:\ (camel) is the noun-infinitive from J.i': They say ~.:J I J.a': i.e. he collected the thing. I J.a': means, he melted the fat. (jamila) or Ji':(jarnula) with different vowel ~ points at the central root letter, means, he was or -became beautiful, goodly or pleasing in person or behaviour. Ja':' means, a he-camel; a fun grown he-camel; a camel; palm-trees as being likened to the he-came] in respect of their tallness and bigness; a large sea fish or Though'in the translation the word J.': has been rendered as 'camel' following a parallel expression in the New Testament (Matt. ]9: 24), yet the Arabie sentence may be better f'xplained by using the word' rope', for a rope rather than a camel bears a resemblance to the thread which is passed through the eye of a needle. The expression, until a camel (or a rope) goes thro'U(Jh the eye of a needle, signifies that it win be impoBsible for rejectors of God's Signs to enter Heaven.

7~

PT. 8

AL-A'RAF
", b :'(/.l4;:~~'
-::

CR. 7
~r/
I t:N,"". ,.~ u \t.!i~I!.S'

42. aThey shall have a bed of Hell, and over them coverings of the same. And thus do We requite the unjust. 941 43. But as to those who believe and do good works,-and bWe task not any soul beyond its capacity--these are the inmates of Heaven; they shall abide therein. 942

;;

"~~k~~.)..)~~~
...""". '"
-

h' +
.,

"'~
~.~

~"
.

"' .

. ~.~
.."

'~\;?' .

.:~~ 1~! '" I'L' t , (.h j"",; ""~j~

..

,,"'"

~'\~

"'/ ,',;., ~\ / " \~ ""!.,;:r- ctw..,. ~

~~~II.~~~'~, ~)I.M> d)" . ~" ""\ ~l~~:' -' 7f ~ "."

44. And eWe shall remove whatever , ..{-.., "';" \~ .,.." "9" ~ ~ ~{" ~.J rancour may be in their hearts. dBeneath ~~(S..f~~~J-'J...O them shall flow rivers. And they shall , '(r\~~'9(;/"~'i~;t, ~~;;I say, e' All praise belongs to Allah Who t:if'.\~'" ~~ J.J)i..S~ "" has guided UBto this. And we could ,,. ~ / ., ;f", "//T:j~ ;'-' / r~7 " not have found guidance, if Allah had <.::oJ ~ \.>"" ~ ..~ I .. ~ ~ ~ \ 'Y ~, u: #II " '-"'" not guided us. The Messengers of .~ "J."j,'::~' ".r r(,j,"<1" r~!!.~ "'!..;~t our Lord did indeed bring the truth.' "" ~&A.t 1")~ \:./ '!,.;:r J~" \ ~d . '.;T. ~~ \:.:'.Ju-wJ And it shall be proclaimed unto them: '" , "" ". This is the Heaven which you have ~~j(;1$~ been given for an inheritailCe as a reward for what you used to do.'943
"

r-:-

' \... \,;.,"

/'

1 ro.

\.:,.)

jP'.,..

""

a39 :17.

b2

234,

287;

6:

153;

7 : 43;

23:

63.

e15

: 48.

dSee

26.

elO

11

39: 75.

941. Important

Words:
is the plural of

942. Commentary:

~I.,j-

(coverings)

~~

which is derived from C?:-. They say ~~ i.e. it covered or concealed llim ; or it overcame or overwhelmed him. ~~ also means, he came to him. ..~ (of which ~I~ is the plural) means, a covering; a calamity or misfortune; punishment; fire of Eell; a man's resorters such as hangers-on, Eeekers of fav'ours, Eervants and dependants; also visitors, guests and friends (Lane). Commentary: The word J. I.,j- rendered as " coverings " also means" servants," and" dependants." Taking the word in the latter sensp, the sentence may mean that disbe1ievers will have t}leir " -believing" servants" and" dependants" above

The parenthetical clause, We task not any soul beyond 1't8 capacity, contradicts the Christian dogma that sin being ingrained in human nature, it is beyond the power of man to get rid of it, and that this natural di6ability of man is rEmedied only by belief in the atonement of Jesus. The word' task' shows that by 'good works' are ineant such good works as are in the power of man to do.

943. Important

Words:
is from the verb JP which

(rancour)

tbefIl on "the Day of

Judgement.

means, it entered (into a thing) or it causpd to enter. Thus it is both transitive and intransitive. J. also means, it pntered and bpcame mixed up or confused with a thing. ILf" LJ-y.; ~ mrans, such a one t(\()k that tIling secretly and concealed it. '.r~"

7S7

CH.7

AL-A'RAF

PT. 8

45. And the inmates of Heaven will r~ ~"" ~~ ~\ \ii\$\tQ.,~,;lU" ~.) \t~ -' ~ ~q!J .. "'.. call out to the inmates of Hell, saying: " . . . ~ , ({"""'( '" We have indeed found what our Lord .,~... ,IN (,o{.'~ -~,,/ i~ r""~/ \i;. ~.J u~-' w promised us to be true. Have you too ~..)- ~~-\P ",oJ~..' V'O' ~>:/. found what your Lord promised you "", ~',./((j ~ !!.;T :" 9 / /~f{.""" !\f~ i~. to be true?' They shall say: 'Yes'. ~\~ I.:J~. !;;);~ !;;).)~ ~_I~'o , Then a proclaimer shall proclaim -;' ~"'~ \ \~\ .-\~ '" between them, saying, 'The curse of riM ~\ 'l!1 .."", . "'*' Allah is on the wrongdoers-944
. . .

46. a' Who turn men away from. the path of Allah and seek to make it crooked, and who are disbelievers in the Hereafter .'945

'to.

r~""

r~~'-."'" ~~~~.J~\~~~J

,..

t~."".~" " Jk)""Jj, ..~,.

/' , .,,.'('../ .~i ~" <6C)..'~ ~~':J,,~-'
.
.

.,,,

f'..

'

'"

a7 : 87 ; II : 20; 14: 4; 16: 89. means, his eye-sight deviated from the right course. J->:} I ~ means, the man acted unfaithfuJly and dishonestly. J~ means, rancour or latent raneour; malevolence; malice; spite; enmity; insincerity and dishonesty (Lane & Aqrah). Commentary: The freedom of the heart from feelings of rancour and malice is indeed one of the grea t blessings of Heaven promised to the believers; and as true heavenly life should begin in tbis very world, a Muslim should always try to purge his heart of such feelings as are nothing but a source of disquiet for one who is a prey to them. the Heat!en, is used to point to a thing. Heaven is here pointed out to believers, as they have not yet entered it. But they have at the same time been declared to be "the inmatEs of Heaven," because they have already earned it by their good works. Moreover, true heavenly life begins in this very world, although the full manifestation thereof will be in the next. See 2: 26 & 55: 47. 944. Commentary: A highly significant dialogue between the inmates of Heaven and of Hell begins from this verse.

The word ~&JI (wrongdoers) may also be rendered as "idolaters" or " worshippers of The question implied in the words, we cO'l1ld false deitie~." See 31: 14. not have found guidance, if Al,lah had not guided us, is answered in the words that follow which 945. Commentary: may be expanded thus: "If Allah had not This verse defines and qualifies the" wrongsent His Messengers, we could not have doers" mentioned in the preceding verse. The been rightly guided; for it was not possible for expression, and seek to make it crooked, uS to devise a Law for ourselves and without a means that the wrongdoers desire to corrupt t rile Law we could not perform good works. Law is religion. They are not only themselves wicked therefore not a curse but a blessing, for it but also try to make others so, and even seek enables us to reach Heaven." to corrupt the religion sent for their good. They also disbelieve in the Hereafter. (this) in the clause, This is The word

788

pT. 8
47. And between the two there

AL-NRAF
shall c&.9. ...~! ,'" ~tf...
.

tH.7
r,_~/~~

.'" "''\.i~'''~o/ be a partition, and on the elevated ~<,:>-"~u~~~j\~-,~~

places there shall be men who will know all by their marks. And they will call out to the people of Heaven.

~~ ..
1.

'Peace

be on you.'

These will not

they will
(;S"\!tf~~6\~ .~
~"'''>
""

have yet entered it although be hoping to do SO.946

?,4!2\~""'~''l:~~ ~.) J \'-~""';', .. ~ '" ,!/C~ "" ~t. "'. " "'~.,1~ @~~~.J ~~~
....

.,.

'

'

48. And when their eyes are turned towards the people of the Fire, they will say, a' Our Lord, put us not with the unjust people.' 947

~
.I
..,...",

r.J
I

:.~~~~2\~}:;
. ';.f,,...' // \' ...'/'J/ ,... t:. .

t
\UY

t:i:\~\~~t;u~)J ~
:

~
IY

a23
946.

95.

Important

Words:

~I".., (elevated places) is the plura) of' ~./ 'urf (an elevated place) which is substantive
from ~.r. They say

the rank and station of every person from his very appearance. The words, These will not have yet entered it, refer to those would-be dwellers of Heaven who will not have yet entered it, but will be hoping to do so soon. The people on the elevated places will recognize them as dwellers of Heaven, even though they wiII not have yet entered it. It is a commonly held; but nevertheless II. wrong, view that the men on the A''lUf (elevated places) will be those middling persons whose case will not have yet been decided, it being; as it were, still under consideration. But if such had been the case, they could not have rebuked the inmates of the Fire in the manner in which they are represented to be doing in 7: 49 below. There is also no sense in placing middling persons on elevated places while the true believers; including lVartyrs; Prophets; etc., occupy lower ones.

I,:,,,..

i.e.

he knew

the thing; he was or becamf: acquainted with the thing; he knew it by means of the five senses; or he knew it by mertal perception or reflection. They say (';All J~ .jr i.e. he was or became manager or superintendent of the affairs of the people, being acquainted with their circumstances. ,:,,,.. (Curf) means, goodness, favour, bounty and a thing freely given; good fellowship with others; an elevated Eand; an elevated place; an elevated or overtoppiJlg back of anything high (Lane & Aqrab).

Commentary : It is generally men of high dignity aud distinguished position that are sratrd on elevated places. According to l;Iasan and Mujli.hid, the men on the elevated places will be the 947. Commentary: elite among the believers or the most learned among them; accoriling to Kirmani, they will The passive voice used in the words, wnen be the Martyrs. Some others think that they their eyes are turned, shows that the eyes of the will be the Prophet~ and this appears to be the men on the elevated places will be made to most correct view. The men seated on elevated turn towards the inmates of Hell by some places will not only command a better view, higher power i.e. God, with some definite but, on account of their high rank and position, purpose which was to provide occasion for will also be better infortned. They will know making certain announcements.

7~9

Li-I. 7
~-~_.~~_.

AL-A'RAF

PT. 8

R.6

49. And the elevated places

whom

occupants of the,,, ,!/.,t,,, ~c" . ,,~"''' "!1 '" '"";'f~ I" '" will call out to men ~~~~j~J~~~\~I~,)I,j.J multitude
948

they will know by their marks,

and say, "Your

availed you

not, nor your arrogance.

, "~ 1. ~;~"" ~;~~;, ~

.9 ;;

,,~f

to ~fg

50. n"Arethese the men about whom b_,."" '~"'..1~""'''J..''''?-f'''':' """' ,i'~ aJJ ~ '..';~ ~~t~~~t you swore that Allah would not extend ~~ /~/ mercy to them 1 To them it has been ,,1.;~ J..~ &,~,;t ~~"'r~ \,;'said, 'Enter Paradise; no fear shall come @C)j>~ tv' r ", . ~-,':. ~.5>';;~' ~.)\ upon you, nor shall you grieve.' "949

51. And the inmates of the call out to the inmates of 'Pour out on us some water of that which Allah has for you.' They will say, Allah has forbidden them disbelievers-95o

Fire will r~:'/ \,,9.., :...~\~ '(1" ~h:>\ ...) (ful~r .. c.S,) .J Heav~n, ~ or some :.(I!I'(/4L .~":'\ib~\J~~)~,\~"\ -: ~.).. ;~ ~ ~. provided \4&O~\:J...!>.' 'Verily, :!I,;' . "'; both to 'iI".t:i ..\. \!:JI. .

""."

~~
"'

a23: 111. The last sentence of the verse spoken by the men on the elevated places, i.e., OUt. Lord, put us not with the unjust people, does not show that those who will utter t,hese words will yet be in a state of uncertainty and that their caSe will not yet have been decided. They are mere words of piety or of God-fearingnesf' that even a Prophet would utter when he sees an object of God's punishment. 948. Commentary: The occupants of the elevated places, i.e., the Prophets, shall call out to certain persons from among the people, to whom they had been sent and whom they will recognize by their marks, telling them to see the end of their opposition. the interrogative sense, meaning ., what ". In that case the sentence would be rendered as ,. of what avail was your multitude to you and your arrogance! U In this sense the sentence
'he particle

would constitute a very pointed rebuke by the Prophets to the dwellers of Hell. 949. Commentary: The reference in the word - 'Y jIo (these) is to the would-be inmates of Heaven. The Prophets will address the inmates of Hell, telling them to look at the inmates of Heaven and then will ask them, "Are these the men about whom you swore that Allah wou}d not extend mercy to them 1" And then without waiting for an answer the Prophet8 would turn to the would-be inmates of Heaven and ask them to come forward and enter Paradise. The words, Bnter Paradise., show that the would-be inmates of Heaven had not yet entered Paradise but hoped to do so soon.

l. (not)

may

also

be

taken

in

950. Important Words: ,~\ (pour) is derived from cJolH which again is derived from """'It which means, it (water. etc.) overflowed, or poured forth from fulness. J6.~ I means, he filled (a vessel) so

7Q(>

PT. 8

AL-A'RAF

CR. ,

52. a' Those who took their religion ~.;.j1";:;"~~ ~"~~.)h~IG~, ..~ .. ~J':"-' '; ~~ for a pastime and a sport, and whom the life of the world beguiled.' This )1.-:, ~"II')p.:. 111 day, bthen, shall We forget them as t~\..~;~~ \ \1~ ;;f\i .. &~~" ..w ''1they forgot the meeting of this day of theirs, and as they used to deny Our ~ -: .,~~.~<~t ,,~ 1!;W~~ \':Y<:)"~,,,.. ~ Signs. 951 ,. ~ 9 " .. " .. .".~.~~t"" "I~.- JjJ''' 53. And surely eWe have brought ..,~~ 'I" them a Book which We have expounded c,o! ~-~'-:r~~;.; with knowledge, a guidance and a ~CJ~,. \~~ !:J mercy for a people who believe.952

~,

-'

~ ~~

...,,~

-'

"5 : 58; 6: 71.

b45 : 35.

e6 : 115; 10: 58; 12: 112; ] 6 : 90; 29: 52. believers spoken of at the end of that verse were convinced in their hearts of the truth of Islam but, as they took their religion as a pastime, they refused to listen to the dictates of reason and the voice of their conscience. So God forgot them even as they bad forgotten the meeting of their Lord.

that it overflowed; he made it (water, etc.) to flow or run; he poured out water, etc. (Lane). Commentary:
The use of the words

I~ I

(pour

on

us) by the inmates of Hell implies that they would in a way flatter the inmates of Heaven by saying to them that they had enjoyed God's bles3ings (which were virtuaIIy overflowing) to their heart's content, and would then beg of them to give them a little of the abundant good that God had bestowd upon them. This condition of the inmates of Hen is well illustrated by the parable of Abraham and Lazarus in Luke 16 : 23-24. 951. Commentary: This verse qualifies the word "disbeli~ver8" occurring in the preceding verse. The dis-

952. Commentary: The Book referred to in this verse is the Quratl.

It embodies three distinct things :(1) .. Knowledge" essential for recognizing and knowing God; (2) Guidance" properly to discharge the duties due to God and to observe the rights of man; and (3) "God's mercy" descendiDg on the Faithful.
U

791

tIt

AL-A'RAF

PT. S

54. aDo they wait only for the t,.~p,;j,~ ,:'9,!?" 'l-: "'t:'Z; ~j, ..~.J~~ fulfilment of warnings thereof 1 On the J ~ ..~ ~..!~X ..~ day when the fulfilment thereof shall :z; "'/rf/..,;:\/:J.n,;[" ?~~,~, ,~..o~.~.J ';'1",.~ .. \) come, those ctJJ\ \:.I">~\~',~ ~ ~ , who had forgotten it before ..j' . / $.'. ;,;' v" ~ ."~ shan say, The Messengers of our Lord ;, ~/o did indeed bring the truth. Have we j.""d~'.,,"! oJ''''f/{ r/~ i ~-;. . \ \:.J .l' ';"~.A \.:J ~ ~J > '-'!I!A' ~ . then any intercessors to intercede for " ,; . '~;'j, /'{ us 1 Or bcould we be sent back so '';': ". ... ,-~\. .. .'''''''~\fli \:.3 tStJJ . ~. 9.""~~{'~" ' .. that we might do other than that -',,-v"~II"?" " which we used to do l' They have ~G;~~\S~;~~ ~ indeed ruined their souls and tha t If which they used to fabricate has failed them.953

",~

.'.

...

55. Surely, Cyour Lord is Allah, Who ~~~I~~~~~\' ~~j,~, ~j~~6'ill created the heavens and the earth in j .:;0.. '" six days; then He settled Himself on r;';, "''';'' 'J\s:J,;, "J. ft,"..; ~~ I'" IL''' \ ~ ~u\ ~ the Throne. dHe makes the night cover )~\~\~~'_\\~ I.;~ ,,;. .. t' ''; ..." ~ "'~ the day, which pursues it swiftly. And He created the sun and the moon and (,-::; "J"."!.'~,\" ""~i\," ~.':.I('t;:.;. "):'..:.. the stars, all made subservient by His '7~)'~~~.J " command. Verily, His is the creation and the command. Blessed is Allah, ~V-:&\ the Lord of the worlds.954

~ ~% ~SjIJ~I~j\~;~ ", "" @~,

a2 ; 211;

6: 159.

b26 : 103; 35: 38; 39: 59. CJO: 4; 11: 8; 25: 60; 32 : 5; 41 : 10-13; 50: 39 ; 57 : 5. d13 : 4; 36: 38.

and such a p~rfect exemplar as the Holy Prophet, except that God's promised punish~JIi (fulfilment) means, revealing, disclosing, or expounding; interpretation; and issue, result ment should overtake them t or final sequel. The words .It.J ~ ~, ~.J~ ~ mean, do they wait for aught save the result to which their case will come by the appearance ofthe promises and threats which it (the Book) has foretold (Lane). See also :3: 8. For the 8ake of convenience the word has been rendered here as "fulfilment of warnings." 954. Imporiant Words t .}.r (Throne) is substantive from the verb';'.f which means, he constructed or built a shed or a building, etc. ~}I J..r means, he built or constructed the house. .:>~l~";.r means, he put up, or lodged, in the house. The saying

953. Important

Words:

Commentary: The verse constitutes at once a rebuke and a warning to the disbelievers. What are they waiting for, asks the verse, after they have been given buch a perfect Book as the Quran

..; .J~' J' ..;~ f,y means, from

the highest

sphere to the lowness of the earth. .". means, a shed or building constructed for shade; a house in an absolute I'ense; a dwelling or a place of abode; the wood upon which one stands when drawing water; the roof of a house

.;

7~

i>T.8

AL-A'RAF

ca. }'

or the like; the throne or the seat of a king; the means of support of a. thing or an affair; might or power; regal power; sovereignty; dominion. The expression J.;J I ~ tS ~ I means, He (God) reigned as lling; He settled Himself on the Throne; He was or became established on the Throne of Power and Majesty (Lane & Aqrab). See also 2: 30 & 6 : 142.

phenomenon of night. Just as that part of the earth which is hidden from the sun is covered by darkness; similarly when a man turns away from God, he becomes involved in the darkness of sin; but when he turns his face towards God, the day dawns for him and he basks in the light of truth and righteousness.

, .,

The words, He makes the night cover the d;ay, which pursues it swiftly, are explained in 2 : 160 Commentary : by the expres~ion "the alternation of night The word (Y. (day) also means "time" absolutely (1 : 4); and it is in this sense that and day." The clause may also imply that it the word has been used in the present verse. is God's ~ or practice that after a period It is difficult to say how long these six periods of darkness He bringB a period of light so of time were in which, according to this verse, that mankind may not suffer. (all made subserBy using the word ~I';'the heavens and the earth were created. They vient) with respect to the sun, the moon and the may have extended over hundreds of thousands of years. The word (\\ (days) eviJently is stars, the verse reminds uS that it was not in not used here in the sense of ordinary days the power of man to make all these planets serve him and that it is God alone Who has of 2'4 hours, because such days are determined by the risirg and setting of the sun and the placed them at his service. Therefore if, in sun itself being a part of this universe cam.e spite of these great favours, he would not listen to God's voice, he would be marked as a trans. into existence 8imultaneoualy with it. (then) shows that after gressor and consequently merit His punishment. The word completing the creation of the heavens and the The distinction between J.\.:. (the creation) and earth in six' 'days" or six" periods, " God BettI. v" \ (the command) is that while the fortner cd Himself on the Throne on the seventh day. generally means, the measuring out or evolving As the Arabic word c:: (seven) is generally of a thing out of pre-existing matter, the latter used as a symbol of perfection, the expression means, bringing into being without matter by would signify that on the seventh day when uttering the simple command "Be." The clause, God became established on the Throne of His His is the creation and the command, may also power a.nd Majesty, the universe became in mean that .God has not only created the universe perfect working order. but also exercises authority and command over it. The "night and day" mentioned in the clause,

He makes the night cover the day, have been mentioned here as symbolizing sin and virtue. In fact, the phenomenon of sin in a perfectly ordered universe' is explainable OlJly by the

For the words, He settled Himself on the Throne, see under 10 : 4 where the expressions "divine throne", and" God's settling on it" have been fully dealt with.

793

CR. 7

AL-A'RAF

Pt. '8

56. aCall upon your Lord in humility (:_-~~~;.,;~-:;r~-: and in secret. Surely, He does not ~,,~ .. love the transgressors.955
57. And create not disorder in the earth after it has been set in order, and bcall upon Him in fear and hope. Surely, the mercy of Allah is nigh unto those who do good.956
a6 : 64; 7: 206.
'I.,
/

<~~~ ~ "'~~j /'

~"',~' ~.), /'J'

J\:J'~' ..~
" 2J~.)
r.:;.. "".
~

. ~~i, . I ~~. V" \--' ~~ \ /~",~u;')JlI~~~..3-'

'" 'Y
~

~~~';:!~\~.Jc)/
b21 : 91 ; 32: 17.

!II'"

UJ fj,--:.!

/,b

.J.r~""I/~ '" "'.. ,

r~,~

~~\!.9"

955. Conttnentary: For an explanation of the words, in humility . and in secret, see 6: 64. 956. Commentary : The expression, after it has been set in order, means that before the revelation of the Quran the disbelievers had some excuse for leading an unrighteous life; but now that a perfect guidance has come to them, they will not be allowed to go on making mischief and grovelling in sin and iniquity and leadiJ1g unrighteous lives with impunity. The word C'J",,' (order) refers to the good and ordered life that has come into being on account of the reyelation of the Quran and the advent of the Holy Prophet.. The words, call upon H~m in fear and hope, strike a golden mean. Some religions lay undue stress on fear, while others dangle before man the false hope of getting salvation and everlasting life through belief in a vicarious atonement. The Quran follows the middle course and teaches its followers to be both tearing and hopeful. A true Muslim is the

most cautious and heedful of men. He walks in humility and constant fear of God, lest one false word, one irresponsible act should deprive him of God's mercy. But at the same time he is full of hope. He has faith in the allembracing mercy of God. Thus it is a true M'lslim alone who c:J.n keep the right balance between fear and hope which are_the two important component parts of perfect faith necessary for perfect actions. The words, thcrYtercy of Allah is nigh unto thi}se who do good, point out the way which leads to the acceptance of prayers. It is through the mercy of God that prayers are accepted. and the mercy of God comes only to the &..~ (those who do good). A believer, therefore, should try to brcome a M'IJ~8in in the true sense of the word, so that his prayers may be accepted. But it should be remembered that
a

is not an ordinary

doer

of good.

The

word signifies" one who strives to be perfect in his deeds." A saying of the Holy Prophet describes a ~ as one who does a good deed as if he were actually seeing God or that at least God was seeing him.

794

pi'. 8

AL-A'RAF
aHe

at7
~ "'" ".'"{ ~~<S~,~-' t..'"
.

58. And

it is "Tho sends the

winds as glad tidings before His mercy, v/, "'i" till, when they bear a heavy cloud, We I1\:' ~'~\;Q;~ a~;;'~W~~~/ !)" ~ ';' + . .:J . \ 1,),c:2: drive it to a dead land; then W e s~nd "'.. '" down water therefrom,. and We bring 9'~ /. 171. /. ~.; r""/""'", ~\~~\\. ,.~ forth. therewith fruits of every kind. 7"~~J,) ~ \:..>.~ /~\.t. r,j 1~ .~ \,;j' , .. ~ ?t '" . In like manner do We bring forth the '" ,/ ,m~ "~/~ " dead that you may remember.957 '''''' .;J\

,//"/(,~!9 ~~ ' I; :J~~~.~~~

~~-'.YW~

( j//, .. '" II 59; And as for the good land, its ~.,t\/ ."r 'v:' "'" '" ~~'" . ',\) 4:;~ vegetation comes forth plentifully by ~ -' 1;.~9>..~. ~ .~ .. .) the command of its Lord; and that <,~, ~~1 9:/.~ which is bad, its vegetation does not .. .-" JJ;",~ . ~ -", ":". ." come forth but scantily. In like t ,~. /'~ - ..~.;J. Q " manner do We vary the Signs for a @)(;).'people who are gratefu1.958 11'1

: . ~\~,"

~~, c,'~ ~~\t$

35: 10.

a15 : 23; 24: 44; 25: W; 27 : 64 ; 30: 47; 957.

,

Important

Words:
from

as rain-water

puts new life into a dead

land

..:.1;\ (bear)

is derived

Ji.

They say and causes fruits, vegetables and corn to grow

~:.f IJi i.e. the thing was or became few, small or scanty. I Ji I means, he lifted, raised, bore or carried the thing (Aqrab).

from it, similarly, the heavenly water of reve. Jation 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 Commentary: of Arabia would soon blossom forth into a The word ~J (mercy) in this verse refers garden fuB of trees laden with fruit, and plants to fain. Just as in the physical world rain is bearing fragrant flowers in consequence of the preceded by cool breezes which serve as its heavenly water that had descended on it. harbingers, similarly before a Prophet of God is No wonder, indeed, that the Arabs, who been regarded as the dregs to make his appearance, there is a sort of general had hitherto and scum of humanity, suddenly emerged as religious awakening 'among men. This religious teachers and leaders thereof. awakening was witnessd among the Arabs before the appearance of the Holy Prophet. 958. Commentary : There appeared among them certain individuals called lJanifs who rejected idolatry and believed Rain produces different effects upon different in and preached the Openess of God. In the plots of land according to their nature and present time also, the. advent of Ahmad, the quality; so does divine revelation a.fect Promised Messiah, waS preceded by a general different men in different ways. The 1Ioly religious awakening among the nations of the Prophet is reported to have saidt.hat there are world. three kinds of land : (a) the good level land

The words, a dead land, Jitera1Jy mean, which, when watered by rain, absorbs the rain physically dead,' but metaphorically the water and yields good vegetation and 'oripgs words also 8ignify a spirituaIJy dE-adland. Just forth abundant fruit j(b) the land which, being
795

ClI.7 R.8

AL-A'RAF

:>T.-S

60. aVle , sent Noah to his people and he said, 0 my people, worship Allah, you have no other god but Him. Indeed, I fear for you the punishment of the great day.'969

},~!,o,~;:~ lr~J.t:\:'; ,:;' ~ili tlo~~ . \/~ J ,)~ ~~.Y . ~I ~

~Ub.IU ..

I .. ,''': b{'~/ '-'c.,;,.;'\~ 'r~/,"", .. \ '~.l':_~ I . ' ," //" ~ "' ~~ 1"C;: '=WI "'~ , ", -:/ 0-~~~ 't~4~yt~

~
."'

all: 26-27; 23: 24. low-lying and rocky, only collects the water of rain but does not absorb it and so brings forth no vegetation but provides drinking water for man and beast; (c) the high stony ground which neither collects the water of rain nor absorbs it, being useless both for the purpose of vegetation and as a storage for rain-water. Similarly, men are ofthree kinds: (1) Those who not only accept but also profit by divine revelation. They are like the good level land which receives rain and yields good produce. (2) Those who do not themselves profit by the divine revelation, but receive it and keep it stored up for others to benefit thereby. They are like that piece of land which yields no produce, but from which men and beasts benefit by the water collected during the rain. (3) Those who neither derive any benefit from the divine revelation themselves nor keep it stored for the use of others. They are like that piece of land which neither yields any produce nor hoards up water so that men and beasts may drink from it. 959. Important
(Noah)

~ j ~.u..I..:.-L; means, the pigeon cooed in a plaintive manner. The Prophet Noah is particularly known for the Flood that overtook his people as the result of his bewailings and lamentations before God for the persecution he had to suffer at the hands of his wicked people, most of whom perished in the Flood. His three sons, Shem, Ham, ar~d Japheth, are generally believed to bethe ancestors of the three principal races of mankind. See also 11 : 26. Commentary: After having briefly described the great moral and spiritual reformation that the appearance of a Prophet brings about among a people, and the evil consequences to which opposition to him leads, the present verse proceeds to give illustrations of some of the nations of antiquity, beginning with the people of Noah, to show that those who oppose God's Prophets meet with nothing but destruction. Most of the different races now living on this earth are believed to be descended from Noah. His descendants seem to have spread in all directions, as may be seen from the story of the Deluge which is known to the people of Europe, Asia, Africa and even America. The words. We sent Noah to his people, shows that the Deluge overtook only the people to whom Noah was sent. It waS not a universal phenomenon, but the descendants of Noah may have carried the tale to distant lands. The words (':1;. r~ literally meaning" a great day," have been used to signify a day of heavy punishment which was too dreariful to be forgotten.

Words:
ancient Prophet who, as

cj

a very

the Bible tells us, lived nine generations after Adam and eleven generations before Abraham. (Gen. 5: 3-32; Luke 3: 34-38). His native land was Mesopotamia. He is believed to be the progenitor of the greater part of mankind. The word CJi (Noah) may, in Arabic, be considered to have ~een derived from C ~ which means, he bewailed or mourned. They say ~ J j J'i.e. the woman be'.

wailed or mourned over her dead husband. 796

.:-t

PT. 8

AL-A'RAF

CR. 7

HI. aThe chiefs of his people said

'Surely, we see thee to be in manifest error .'960 62. He said, b' 0 my people, there is no error in me, but I am a Messenger from the Lord of the worlds.961 63. c'I deliver to you the messages of my Lord and give you sincere advice, and I know from Allah what you do not know. 64. d' Do you wonder that an exhortation has come to you from your Lord through a man from among yourselves, that he may warn you and that you may beoome righteous and that you may be shown mercy 1 '962
an: 28; 23: 25-26. b7 : 68.

,'.

@~~~cl;)h:;l~;;~~'
u"'"
'"

.'.I""(~

,J

"'.

J",d

/. r::'

J\3
9"':(~"~I
'"
.

.~~u~.J\S;>j

~.!'1\"'''/7:'~''~~:;':~
,

-'

~~~V~

J
"' '"

"'~

B~\ ..

,"'

~ " /'\:,/.t1 ''''~\''' .';'''' ...\' ,~'-~,,' \. ~ \ ~~-'~.~-'~)~.)~

ed~~~

~
'"

7'" I~'"

~) ~,

'\~. IJ' ~)

~'(.:

@~~;

,.,?;

:t~.~.~.o ~... "t< 7-(';1... , ' CJ'J..Y;,oJ ~\i:: c:J . ;,) .

.

7' ,r~/:

~-'

'" '9W

J".P").:..-, ;~~I" 7~~

q : 69, 80; 46 : 24.

d7 : 70; 10: 3 ;38 : 5; 50: 8.

960. Commentary : It is worth noting that Noah's people do not here accuse him of imposture. They attribute to him merely an error of judg~ment and not fabrication or deliberate fal~ehood. This shows that they looked upon him 8S an upright man. Indeed, all Prophets, before they nceive their mission from God, are looked upon as upright and virtuous men. It is only after they announce their heavenly mission that they are dubbed liars. 961. Commentary: The words, but I am a Messenger from the Lord of the worlds, rebut the charge of error 011Noah's part in a most beautiful and convincing manner. The rejectors of Noah claimed that he was in error or that he had lost his way. The argument given by Noah in refutation of this charge is to the effect that a person who is proceeding to a place may indeed be said to be unacquainted with the way or to have lost it owing to his having neVf'r trodden it before,

but how can a person who is returning from a certain place be said not to know the way to that place and how can he possibly lose the way in leading others to it 1 So Noah could not be in error, for he was actually coming from God, and therefore there was no pos~ibilityofhis wandering away from the path that leads to Him. 962. Commentary; The reason why people so readily reject the Prophets of God is that they cannot persuade themselves to believe that divine revelation can come to a human being or that such an exalted spiritual rank as that of the bearer of a divine message can be conferred upon an ordinary perEOn from among themselves. The verse under comment sets at rest this feeling of surprise and wonder in the disbelievers in a very appealing manner. It asks them, why do they wonder if an admonition has come to them from their Lord (Rabb) , Who is not only their Creator but Who also nourjll~f'~

797

QR..7

AL-A'RAF
f~': ''''~'''
.

PT. 8 . (",,, ",.."'.. .,,, 9

91 ""1{

65. But athey accused him of falsehood, so We saved him and those with him in the Ark, and We drowned those who rejected Our Signs. They were

..\~9" ~j.I-,~j.A}\13 ., 4:r..odjJI-, .. ~ " ~~. ", t. .,,,,b,,.

~~<.;
..."

9!"::?/.

,,-:'..:

i~deed a blind people. 963

e sent their R . 9 66. And bunto '~d TV brother Hiid. He Bald, '0 my people, worship Allah; you ha ve no other deity but Him. Will you not then be
God -fearing 1 '964
a7 : 73; 26 : 120-121. them and looks after their physical and spiritual needs, and Who by sending down a new revelation has only satisfied a spiritual want which was long felt. Nor is there any cause for wonder that divjne revelation sh011ld come to a man from among them. Do they think that they have bfcome so degraded that none of them could brcome the, recipient of divine revelation! 963. Important Words: is the plural of ~I ~,r (blind) or [) y meaning a blind man. The word is derived

@~~j,;;\S~~~.~~ZJ'~~1
'J9~ ~"-::' /.r~& \9'9 ,'r-:. r" ,,) \' ",' ")~~\.>I ~~ ~\\-'~\\"~ ;,.,1-:'" ".I/j,(f1'~ ~;\ .'" !~r'" @h:J)o-=-';~\ l$~ ~, e:fi ~ ~

I':

bll : 51 ; 46 : 22. who was sent to 'Ad. He lived after Noah, being seventh in descent from him. In Arabic from >1. the word >.J" takes its derivation i.e. he returned from evil to gocd ; he repentfd and returned to truth; he became a Jew. Tl;1e name >.J"is also applied to the Jewish people co11ectively in which case it is the plural of ~I.. See also 2: 112. Commentary:

After making mention of Noah, whose story is found in tbe lore of almost an nations, the Quran proceeds to deal with the Prophets that he was or became blind from ~ meaning, appeared in the Arabian peninsula particularly. in both eyes; or, figuratively, he was blind in These Prophets find mention in the Quran only. respect of the mind; he erred aDd did not fu1d No reference to them is to be found in the the right way. ~I means, blind in both eyes; Bible or in the general books of history, blind in resprct of the mind; erring (Lane). altbough they were well known to the Arabs Commentary: through their national traditions. In spite of all his arguments and appeals, The tribe of 'Ad, at one time, ruled the people rejected the Prophet Noah and over most of the fertile parts of greater began to treat him as a liar, for they were a Arabia, particularly Yemen, Syria and "blind people" and could not see and understand Mesopotamia. They were the first people to the evidence and proofs of llis truth. The exercise dominion over practicany the whole Flood engulfed them all. of Arabia. They arc known as 'Adana' VTii 964. Important Words: or the former' Ad. .)1. ('Ad) was the name of a tribe who Jived The verse under comment shows that in the distant past in a part of Arabia. In throughout the ages an the Prophets of God Arabic the verb ~I. means, he returned. have brought identical teacllings so far as For further description see 11: 61. the fundamental principles of religion are
:J./'

(BUd) was the

name

of the Prophet concerned. 796

PT~ 8

AL.;NRAF
.

CH.7

67. The disbelieving chiefs of his people said, a' We surely see thee lost in foolishness, and we surely think thee to be one of the liars.'965
68. He replied, is no foolishness Messenger from worlds.966 b' 0 my people, there

.'~ "\I ; . ~ ~

l~"f::

'. .,'II \,.:), ,I I.'..:;r v,.:/

~:~~ w,.o ~ ~JI

.;,~/.,.~:t

""~v.)Jt~~ \!:"J -,~""

r.. i?

,.'.'~,.

,~\~,~~, {~'''''~
,

~
.

, clW .. .. :w' \J \t:!

.

~. "r~ \I-I

U,i1''''~

.~ ~ .
~~J(S ,. ,

~:6: in me, but I am a ~;~j;!J~;~\i:<J.a

the.

Lord

of

the
, (IJ

"..

@~I
r.;;;..(9"

69. c'I deliver to you the messages of my Lord and I am to you a sincere and faithful counsellor.967 70. d' Do you wonder that an exhortation has come to you from your Lord through a man from among yourselves that he may warn you 1 And remember the time when eRe made you inheritors of His favours after the people of Noah, and increased you abundantly in constitution. Remember, then, the favours of Allah, that you may prosper.'968
au: 16.
b7 : 62.

~~,

1~' " ~u~r-:".~f::',~ ul~~)~J~1

,

't-J:f~'

I' /Il( ~t ~:.. r,('. ~r-~~ :, '~"", ~V"U-~)~.Y~~~. C)~-' (? ;'lill.~::1~9~~I~~~~~u ~ ~ . .), ~y.) -' 0')... .." ., J! ",9 "/ . //7.7 ,..
.J)'-'
"

..
,,,, ..

;r,;,z.4.h~)

.~

':I~ '"

'1''1' ~

~I'''' ~ ~ ~~~ ~..;:r1'.7 )'-! '

G~~,~r'~ ...

~"

~I~~i

C7 : 63, 80; 46: 24. e6:166; 7:75,130;

d7 : 64; 10: 3; 38: 5; 50: 3. 10:15.

965. Commentary: By ascribing folly to Hiid, his people meant that he laboured under a misunderstandiJJg as regards his mission. The word ~"lA... (foolishness) is used to express almost the same idea as is expressed by the word ~')I... (error) used in 7: 61 above. It appears from this verse that the enemies of Hiid brought two charges against him, vi~., of being in error and of lying. 966. Commentary: The Prophet Hud hE'le r{'futes the charge of being in error by the same argument by which Noah refuted a similar cha~ge (see 7 : 62 above). God being the fountain.head of all wisdom, he who comes from Him cannot be looked upon as foolish. The other charge is refuted inthe

967. Commentary:' This verse contains the answer to the charge of lying brought agains~ Bud in 7: 67 above. A person resorts to lying either because (1) he seeks thereby to gain some advantage, or (2) to do another person some haIm or (3) ~ecause lying is a habit with him. Now B iid refutes the charge by saying, I am to you a sincere andfaitllfttl counsellor, i.e. being sincere I have no selfis~ motive, nor do I wish {'viI to anyone; on tIle contrary, I am solicitous of doing you good; and being faithful i.e., possessing faitb, I am not in the habit of lying. 968. Important Words: ..lib:. (inneritors of God's favour 8) is the plural of ~#- which i8 verbal adjective froln ~meaningJ he catDe ~ftef, followed,

neJt verse.

799

CH.7

AL-NRAlf
(.:) 0

PT. J3.
L.o ..H).,j)

71. They said, 0' Hast thou come to us that we may worship Allah alone and forsake what our fathers used to wors~ip. Bring us, then, that which thou threatenest us with, if thou art of the truthful. '969

... r;::;r/

"-<",, .,

(".,... ~~ ~"""

",,, 9

-'

4lI

~ /,." \~
.. " ~

r~~ {

, ""',( ~ , I\;I~ .

~ ~.S
'"

~lv~~,

-' '"

\;.;\i~~~(;to.~!~ ~ . . ..
~/"'.l ~~~ ....

,.., 9'-"

r,.. ,,::,/ ..'(';1"./~""/ 72. He replied, 'Indeed there have 10,,/"'., "/ already fallen on you punishment .. \ :' ";' and wrath from your Lord. bDo you 1 r;. f'/,;~ .. r~r; / '~:; ".~'f r/~/ dispute with me about names which J-'y \ -,~~~~~t~(S:;1~ \ '9!"~" ~~t, you have named,-you and your fathers,-for which Allah has sent down ... ~ no authority? Wait then, cI am with /If . ,,"'-7 you among those who wait. '970 ". @<i.~'".'tt ~

~;~)~;~~~-'wJ(j

~j0X~\j~r~~~~\JJSt;
~
clO : 21, 103; 11 : 123.

010 : 79; 11 : 63, 88.

b3 : 152; 7 : 34; 22: 72 ; 53 : 24.

Commentary: succeeded another, or remained after another. See note on 7 :64 above. b:- also means, he was or became his successor, vicegerent or substitute. .}:) 1...;.1.:. The '.Adites were a ruling nation. They were means, he lived after the man and took a mighty and powerful people. Their rule his place. ~ means, a successor; vice- extended over vast territories. They were the gerent; lieutenant; substitute; deputy; one first Arab nation to wield temporal power in who has been appointed to take the place of Arabia. him who has been before him; the supreme ruler or sovereign who supplies the place of 969. Commentary: Being unable to meet the arguments of Hid, him who has been before him; the Successor disbelievers took a new line and declared of a Prophet (Lane & Aqrab). In the text that they would rather die than give up the the word .1Ab:. has been rendered as "inheritors of His favours," signifying that just faith of their fathers. That it was the punishment of God that they as Noah and his people inherited God's favours threatened challenged Biid to bring upon them is clear in their time, Hiid and his people, who came from the reply which he gave them and after them, were also inheritors of God's favours. which is contained in the words: Indeed See also 2: 31. theTe have already fallen on you punishn,ent ~ (abundant'y) is the same as ~ and wrath from your Lord, occurring in tbe which is the n'Jun-infinitive from ~. They following verse. say .J.-! t.e. he spread it or spread it out; he expanded it; he extended it; he made it 970. Commentary:
wide or ample.

or

~~

means,

width or amplenes~; length or height; increase or excesR; excellence or perfection in body; knowledge or mental -powers(Lane & Aqrab).

This verse shows that one may follow one'll fore-fathers only if one has the Rupport of reason and not otherwise. Blind and uI'.thinking following is condemned.
OOQ

PT. B

AL-A'RAF

CH.7
. -" v~

73. And aWe saved him and those who were with him, by Our mercy, and We cut off the last remnant of those who rejected Our Signs. And they were not believers.971

~ ,:) \;;h;
" t"".

G..; J,:;;." ~" 1-:.r~ ~9

1

~'"

~' J31

/~~Jr~ ~ N'

e~YO

'I '9.{'lr/~r~~r '9~('/...~ ~o \..0-, '"..';, l-Yowc.r.~1 e 1'1

10 74. And bto Thamud We sent their l;,i, l,~t ;;Ju~~ brother $aJil). He said, '0 my people, worship Allah; you have no other deity ~' ".. w ..{~:r:- ,{.b(j"{ ~'I J?..o'~ '" ;;.~$-~u." '6~~ ..o,,>J but Him. Verily there has come to ~t,/~ ' you a clear evidence from your Lord. i,H:: r'" :~-:-: ~" ,' !~ .T"~ ~r~ cthis she-camel of Allah, a Sign for u9) ' ""~ ~U"'v~~)v" ~ ~~ ~V ~~ yon. So leave her that she may feed i ..,,,,, [.'," r, ~"r5/." '" in Allah's earth, and do her no harm, @~I ~I~ ~~;J) ;&t lest a painful punishment seize yoU.'972

~~ J\;~ ~~

Of

.,

r~~~~

26: 120-121. bll : 62; 27 : 46. C7: 78; 11 : 65; 17: 60; 26: 156; 24: 28; 91 : 14. , 971. Commentary: p~rson. See 2: 12, 161. l'he Prophet E?aJil} after Hud i1nd was probably a The word J. I,) (last remnant) also means lived contemporary of .Abraham. "root" (see 6: 46), in which case it may be taken to signify leaders of a community i.e. those who lead and organize opposition to a Commentary: Prophet and devif:e plans to compass his The camel formed the chief means of conveyance ruin. The tribe of 'Ad was destroyed by a in Arabia, and it was on his she-camel that furious wind, (see 69: 7). the Prophet f?iilil:1 used to travel from place to place to preach his message. So he told 972. Important Words: his people that placing obstruction in the way ,)jC'" (l'hamud) was the name of a tribe ofthe free movements of the she-camel or doing that lived after' Ad. Th'~ name may have harm to it would be tantamount to obstructing been derived from the .Arabic root -,,4. They the work with which God had entrusted him, say oJr.'" i.e. he dug out a hole in the earth so and that if they did not stand out of her way, that water might collect in it (.Aqrab). The God's punishment would surely descend upon tribe Thamiid lived in the western parts of them. Thus it was that the she-camel waS Arabia, having spread from .Aden northward meant as a f3ign for the tribe of Thamud. There to Syria. They lived shortly before the time was nothing unusual about the camel itself. of Ishmael. Their territory was adjacent to It was an ordinary animal. The sanctity that of 'Ad, but they lived mostly in the that attached to it was that God had hills. For a fuUer note on the subject see declared it to be a sign and a symbol of the 11 : 62. sanctity and inviolability of the person of the" dt... (f?aliJ:t) is an Arabic word being Prophet ~a]il} and doing an injury to it was derived from i.e. he was or became good declared to be tantamount to doing an injury a7 : 165;

or

righteous.

& ~L,

means,

righteous to ~iili~ himself and to hampel"ing his work. 801

ett.?

AL-A'RAF

P1'.8

75. And remember 'thetime awhen He !~~/~ r/ 'I,' (, ~~f ~ ~ ---'>'71 ~-:... . jl!.,.;j\; made yo..!! inheritors of His favours ,~t~J;~~ ~,~. ~fter 'Ad, and assigned you an ~,:?j;~\~~'tr'''I~'' ~ ,-',."=~ .~", '. abode in the larid; you build palaces in ~~ -'9~~..* ~ C)"~ ..-,.u?j~' cJ l' its plains, and byou hew the mountains . ,..-,,,, ,~, ""J~fo::' /-; '" into houses. Remember, therefore, the ~ ~;J~;ili\~)J' ~..Y~~!:~;J~, ,. favours of Allah and commit not ,-, , , . ,/~ iniquity in the earth causing @(;I..~ disorder.973 4f">~' ,,~~ P , 76. The chief men of his people who ~il4A~-:: ~ \'5'/~, ~ ""r-:: ..., )~~ -'~\(.:)'~I~' ~ --' .. ... were arrogant said to those who were reckoned weak-those among them r~I'- ""' "-~... .,)' .,,~ ,-", I.,,, ,~~\~').;;.~:..:, ." who believed-' Do you know for ~C) 1 ~ certain that ealil) is one sent by his 9 -' ,,""9 ",,9 .,5' ,,-, i"{.(. .b'" " Lord l' They answered, 'Surely, we e~...:.o~4.. _\~\tt~, i:U" :,,"',.. 7"'~.7 \;.~) ;,,. \ ~~ I:-.J ~ U-YO believe in that with which he has been sent.'974
..

77.

'V~ri1y,

Those who were arrogant said, Q/"'~4.Jt.~"\ ';' ~L ~\ ~~/r-~,,;~~, we ~o disbelieve in that in '-i.:)~ i;~'<S~;. '... ~~ cr.~
.
G6

/.~.

whICh you beheve.'975'

: 166; 7 : 70, 13; 10: 15.
bIt> : 83; 26: 150 ;

Connnentary : The words, you build palaceB in its plains, 975. Commentary: refer to the winter residences of the tribe, while The words, Ver'ily, we dQ disbelieve in that in 802

The words, leave her that she may feed in the expression, and you hew the mountains into Allah's earth, do not mean that she was to be houses, allude to their summer residences in allowed to graze in any field she pleased. What the hills. The tribe of Thamiid were a. people-industrious, wealthy and is meant is only that no obstruction was cultured to be put in her way, and that she was to be resourcefuL Judged by the standards of tbat permitted to proceed to any place to which time, they led a luxurious and comfortable $iiliJ.t might choose to go. The declaration by life, going up the hills jn the hot season and spendjng their winters jn the plains. ~iiliJ.t about the free movement of his she-camel was also in harmony with a time-honoured 974. Important Words: Arab custom. ..~I (chief men). See 2: 247. 973. Important Words: Commentary: (assigned you an abode). I.J! is ~'.J! When the so-caUed leaders of his tribe found, derived from ..\ which means, he returned. t,o their mortifieation, that ~ali{l stood firm 'lj.o ol.J! means, he lodged him in an as a rock in his convictions and no amount means, he prepared abode. 'Jj.o. '.J! tor him an abode and assigned or gave him a of persuasion could make him swerve from his purpose~ they began to harass his followers, place therein (Lane). but these too they found bold and firm.

PT. 8

AL-A'RAF

cn.7

~,,~ 78. Then athey hamstrung the she- !.~ \!t~" ~ / 'II~~~; I,J :J ~\}" !.'~ camel and rebelled against the command ~ ~ )"';V-~ of their Lord, and said, '0 $alil)., ""~,,~,.> r'" f~..: bring us that which ~hou threatenest ~;~~H~~(:)l~~~ ql " " ""~,, us with, if thou art ~ndeed one of the

'

'

MeRSen<Ters. '976 0

79.

So bthe earthquake

seized them.

and in their homes they lay prostrate

@~

~:.,.,

upon the ground. 97'1

aSee

.) ~~t" ~~'"

~'. "'''''r-: ~~':':::t''7:'-::"/r~

.~

~~~

7 : 74.

b7 : 92; 1] : 68; 15: 84; 26 ::159.

which you believe, in popular pariance signify a 977. ImpC)rtant Words: typical form of arrogant but veiled threat ~)I (earthquake) is derived from~.J gencraIly held out by rich and powerful which means, it .was or became in a state of people to the weaker and poorer section of motion, commotion, convulsion or djsturbance; society. The words may be interpreted as: or in a state of violent motion, etc. ~.J means, " How dare you, weak and poor as you are, commotion or convu1sion, particularly an earthaccept a teaching which we, your betters quake; a violent earthquake; a vehement cry and superiors, have thought fit to reject 1 " from heaven; any punishment that befalls a people (Lane).

976. Important

Words:

l.Jp (hamstrung) is derived from p. They say.;i.e. he wounded him, or he wounded him much; he hacked or hamstrung it (a beast); he struck or cut its (an animal's) leg with a sword, etc. ; he stabbed an animal, etc; he killed, slew or destroyed. cJ}- means,
he detained or restrained me. and u.Jmean, he or she was barren and produced no issue (Lane). Commentary: The reference in the pronoun" that" in the clause, &ring us that, is to the punishment mentioned in 7 : 74 above. The she-camel was held out as a Sign, and that Sign was to be witnessed on her being obstructed by disbelievers. They not only hindered the free movement of the she-camel but even wounded and killed her which amounted to an open challenge to ~iiljl) to do his worst, -to call upon his God to send down the threatened punishment upon them.

'~I

(lay) is

derived
from

from
They

~I

which

again is derived

~.

say r.,AI1

i.e. he came to the people in the morning. ~I means: (1) he entered upon the time of morning; (2) he became; or he entered upon means, Zaid a certain stat~. 11.1.~j ..~I became learned. So iff ~ I~I means, they became prostrate i.e. they lay prostrate; or they entered upon the time of morning, while they lay prostrate (iLane &, Aqrab). ~..~ (prostrate on the ground) is the plural
of

I ~ which
quitting

is the

active

participle

from

which means, he clove to the ground, or he feII upon his breast; or he kept to his place,
not it. So

l~

means,

one who! or

that which, cleaves to the ground or faUs upon his or its breast. It also means, motionless or dead (Lane & Aqrab).

Commentary: According to the different meanings of the

word

the verse would mean that (I) they were

803

given

under

Important

Words.

CR. 7

AL-A'RAF

pT. 8

.,,0 (~ ,*j""" :'p/ ~:,r ~"""I 80. Then Balik turned away from Q,;w.J," .'..,'~ (~ ~j~J~ "" them and said, ~'O my people, I did deliver the message of my Lord unto .~\ ""'9..'..,(.;/.,~ 9'I"~".,., , \ <.:)~~cY:iJ~~)cJ.J . ",,,, e~~~you and offered you sincere counsel, ..., -" but you love not sincere counsellors.'978 he .. "'r-:,. '* {\1- ~ N 81. And bWe sent Lot-when ~~~..r~~." P:'i I"'*!7::/ ;'''~\ \, ~~1i' (it ':'\,D~ \i" . ... dy \ J" U;~I" ~ J said to his people' Do you commit an . abomination such as no one in the " "".. h' ., k "".'. .I'~ world ever did before you 1 979 e~h:>~~\~~ ?

82. c' You approach men with lust instead of women. Nay, you are a people who exceed all bounds. '980
aT : 63, 69 ; 46 : 24:. crushed to prostrate; them, they the ground,

l>

..r~~ ., ~ r ~ ,:" . , . ,. c.>.Y~ ~ ~\cJ ... ,...~.) G.' ~~u\:>..'-' , .,/ .. '"
."., ...,Q .. ~./"":. "\[" 101 \ I"

.,'J '*

}1
.

.P

""

/C.,...,'.. }. / . .,9 .. f' . I':. r.;:.. " """ ~~>'~ /'.!J' fYl ~

b.27 : 55; 29: 29.

c26: 166; 27 : 56; 29: 30.

death by the earthquake and lay (2) when the earthquake overtook were terrified and feU prostrate on praying to God for deliverance.

978. Commentary: ~aIi~ left the stricken city in grief, as he could no longer bear to see the appalling sight, uttering the pathetic words mentioned in the verse with a sad and sorrowful heart, as did the Holy Prophet of Islam at :Badr. 979. Important Words: J.J (Lot) was a nephew and contemporary of Abraham (Gen. 11 :27, 31). See also 6 :87. Commentary: This verse throws some light on the fact that the perfect Law could not be revealed in the beginning of the world, because laws are meant. to meet and remedy evils, and so religious Laws were gradually revealed as evils grew and spread. If a perfect Law had been revealed in the very beginning, detailing all the evils, it would, in a way, have proved the means of

teaching men evils of which they were yet ignorant. Hence, a perfect Law could be revealed only at a time when all or most of the evils, particularly those known as root evils, had made their appearance and become established. Such was the case when the Quran was revealed. 1'0 this fact the Quran alludes in the words, Oorruption has appeared (and become established) on land and sea, (30: 42), which means that at the advent of the Holy Prophet, all the diverse root evils had become manifest and established. The" abomination" mentioned in the present verse is explained in the next. The words, as no one in th,e world ever did before you, imply that it was a new kind of evil which was unknown before, or that its present extent had had no parallel before. 980. Commentary: Lot rebuked his people for having not only innovated the extremely foul practice of sodomy but for having also excelled in other evil practices.

804

PT. 8

AL-A'RAF

CR.

83. And athe answer of his people was no other than that they said, 'Turn them out of your town, for they are men who would keep pure.'981

"'.""",J'r::""~ '"'., ~>1'"~1 W\iC)\~l~.iy~~O~" "r~"~J

[:,' "'-;. ,"''' '1~~ 1,9 eclJ~ V'lJl~.. \~'~:"~ ~

".,,,"" 84. And bWe saved him and his r.:::.:'~ " '''rjnoA (.."..., -:. -'".." (~I...t" " 'ti1 I~I ~~ .!>" .. ~ .J ... family, except his wife; she was of ~~\~~o) .. :those who stayed behind.982

85. And eWe rained upon them a rain. Now see, what was the end of the sinners.983
a27 : 57.

~~~~~~~~~~~1;

"'.,'i", ,+ r~h~ ,N

-' " [{

..

@~~,
C26:174; 27:59.

t -,'

."..

...

&
I'

\.

b26 : 171-172; 27: 58; ~9 : 34; 37: 135-136.

981. Commentary: (who would keep pure) The word iJ.J ~ may also signify" who affect to be pure"; because the ..A (form) of J-Ai is not unoften used to imply affectation. The word was used by the opponents of Lot about Ilis foJIowers by way of taunt, signifying that they posed and paraded as extra-righteous and holy persons. 982. Important Words: ~J.I.;/I (who stayed behind) is derived from J!:--i.e. he or it remained, lasted or continued; he stayed, tarried or waited; or contrarily, he or it passed away or went away; or it (a wound) was or became in a bad state, especially after once being healed; or it healed externaJIy whiie it was in a withering state internally; he (a man) hid enmity or hatred in his heart. So J.~ . . is one who remains or stavs . or tarries behind or waits, etc. (I~ane & Aqrab). Commentary: The verse does not necessarily imply that the wife of Lot was a disbeliever. TIle tact that she tarried to inform her relatives

of the impending punispment shows tllat she probably possessed some faith. As, however, she disregarded the command that no warning of the coming calamity was to be given to any disbeliever, she was punished. The word LtJ.~ (who stayed behind) treated under Important 'Words above throws some interesting light on the real condition of Lot's wife. Most probably she outwardly believed in her husband but was like a withering wound within and stayed or lingered behind, while Lot and his companions hurriedly left the doomed place. There exists some difference of opinion among students of history 3S to the situation of the place where the people of Lot livfd. According to some the Dead Sea is the site of the ruined eitie~. The Qumn, however, appears to place it on the route from Medina to Syria
(15 : 80).
.

983. Commentary: It appears that there was a violent eruption, and burning matter was thrown out of the ground and buried the disbelieving people . underneath it.

8O~

CR. 7

AL-A'RAF

PT. 8

10 R. 11 86. aAnd to Midian We sent their brother Shu'aib. He said, '0 my people, worship Allah; you have no .,; lI( ,,{ ., 111 .. '" ".. ~ ".."' r-", A\" /0..02 '" r'" ~., 7"",,-,,\: other deity but Him. A clear Sign .,'" ~~ ;\.U ~)~ ..' ".J.. IoN ~.. 1 \.0 . + has indeed come to you f rom your "" Lord. So bgive full measure and full J .. '.7.J , ;;J weight, and diminish not unto people r"", v -"" .,1) I.b their things, and create not disorder r,'~., . r~ :~, V, 6...j .,' .,,,,,. "" "t'" "~\<J" in the earth after it haa been set in :# ...~~ .". . ~.).,.:J /~ ~" .;;J order. This is better for you, if you .,~ ,.." "" ~"'., ". ":i'. ~,..l".c,,\~ ". {"I" are believers.984 ~V.~.J-

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87. And sit not on every path, threatening and cturning awa y from the path of Allah those who believe in Him, and seeking to make it crooked. And dremember when you were few and He multiplied you. And behold, what was the end of those who created disorder! 985
all : 85; 29 : 37. 984. Important b6: 153; 11 : 86.

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C7: 46; 11 : 20; 14: 4; ]6: 89.

Words:

~J.o (Midian) was Abraham's son from Keturah (Gen. 25: 1, 2). His descendants dwelt in the north of the I:Iijiz. Midian was also the name of a town near the Red Sea, opposite to Sinai on the Arabian shore. The town was so called because it was inhabited by the descendants of Midian. Some have referred to it as a sea-port on account of its proximity to the sea, being situated, onIy at a distance of eigbt miles from it; others have spoken of it as an inland town. ~ (Shu'aib) was the name of a nonIsraelite Prophet who lived before Moses. He is generally looked upon as the father-in-law of Moses, though the Bible makes no mention of the name. According to the story of the Bible, the name of the father-in-law of Moses was Jethro, who is not spoken of as a Prophet. The Quran speaks of MOseR as baving been

raised after Shu'aib, so he could not be a contemporary (7: 104). As Shu'aib has been mentioned in this verse as the "brother" of Midian, the inference is inevita.ble that he was a descendant of Abraham, Midian being a son of the Patriarch by his bond.maid Keturah. For fuller discussion of Shu'aib see 11 : 85. The word c.'j.,1 (being set in order) refers here to the coming down of divine re\Telation and the advent of the Prophet Shu'aib (see 7 : 57). According to the verse under comment, the most prominent evil of the Midian people was tbeir unfair practice in measuring and weighing. 985. Commentary :

The tribe of Shu'aib appeaJ'8 to resemble very much the Arabs in their ways and customs, for the Meccans did with the Holy Prophet

exactly what the people of Shu'aib'!! did with

806

PT. 9

AL-A'RAF

CH. 7

88. And i~ ther~ is a pa~y am~ng "?~.. " ~,..:tr \"~"' "" \,J;) ~ ~ t) ? t ,,:} t t.S"~~~~ 1 ,,~~'w~ ~~''', you who beheves In that WIth whICh "~.J '=' I have been, sent, and a party.who ';1,,?;1 ,J 'A' ...:,~.,,""" ='" !,~\; " ., ~ ~~;J does not beheve, then have patIence 4U~c2 'lO..JLbj' ~ I ~ ~.".. ~ until Allah judges between us. And

He is the best of judges'986

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89. aThe chief men of his people who /.{J j. were arrogant said, 'Assuredly, we ~'~~~f~r~\Z;;~{\I":1 ~~ \-,7 ;'.~. ..-~ ~ .'~ r ' . will drive thee out, 0 Shu'aib, and the ~ I ,J,.I /.,.w"D J''''..r" ""',, '" '''''''V.:'''' believers that are with thee, from our .., 1~\.)'':''~\\:..i:i.';',?.A~'~' \:1JJ\, '" ~~. ~..; ",.:.r V,, :.;;;r--" ... . .. .." town, or you shall have to return to our religion.' He said: 'Even though ~'" ~)",,,.,, "'IJG j,t-1o ~ ':' we be unwilling 1 ' 987 e~;...

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a14 : 14.
him. Both of them hindered the outsiders from approaching their respective Prophets. the whole matt6]~ in the hand of God and asks them to wait till God should show a decisive Sign whieh would clearly distinguish between right andl wrong.

The words, J.1..r'" I".wi "J besides t,he meaning given in the text, may also be interpreted as "have not recourse to every means." 987. Commentary:: and taken in this sense, the proh~bition shows Disbelievers, complacently conscious of that the people of Shu'aib tried all means in their power and wealth, listen to no request their power to dissuade men from accepting however reasonable. and in the words of the the truth. opponents of Shu'aib always say: "There is The children of Abraham from Keturah, no need for anyone to judge between us. We who was a bondwoman, were despised by ourselves can judge, and our verdict is that only both Israelites and Ishmaelites. They were he who follows our religion will be allowed to looked down upon as weak and despicable, Jive with us." On the other hand. the followers but God il1Creased their number and gave them of every Prophet, like the followers of Shu'aib, wealth and power. They are therefore asked have always made a pathetic, though unto remember this favour of God and be grateful availing, appeal to their persecutors in the to Him. words: . 'Will you compel us to adopt your religion, even if it offends our reason and goes 986. Commentary: against our conscience!" The concluding words of the verse also show that throughout The verse refers to the last course that a Prophet adopts after the failure of all his history good and intelligent men have always efhr&s to make -his people see the error of believed that force should not be used in matters their ways and accept the truth. He leaves relating to conscience.

807