ROOT م ل ك

7:159; 48:15.

51:13; 74:47; 82:18, 19; 83:7.

Important Words:

مالك (Master) is derived from ملك.They say ملك الشیء meaning: he owned the thing and possessed the right of doing with it what he liked. ملك القوم means: he gained complete dominion over the people. ملك (malak) which, according to some authorities, is derived from the same root, means 'an angel.' ملك (malik) means: king or ruler. مالك means: master or one who possesses the right of ownership over a thing and has the power to deal with it as one likes (Aqrab).

یوم (Day) means (1) time absolutely, whether day or night, short or long; (2) day from sunrise till sunset; (3) present time or now; (4) ایام اللّٰه means, God’s favours and punishments (Aqrab & Lane). The Quran says: Verily a day with thy Lord is as a thousand years of what you reckon (22:48). At another place (70:5) the Quran uses the word to indicate fifty thousand years. At yet another place the Quran says: الیوم اکملت لکم دینکم i.e. Now have I perfected your religion for you (5:4). Here الیوم simply means 'now.'

دین (Judgement) is derived from دان. They say دانه meaning: he rewarded or recompensed him; he became his master and set him to any task he liked; he judged him; he obeyed him. دان بالاسلام means: he adopted Islam as his religion (Aqrab). Thus the word دین is used in several different senses, e.g. (1) recompense or requital; (2) judgement or reckoning; (3) dominion or government; (4) obedience; (5) religion (Lane). The word has been used in the Quran in all these different senses: see 37:54; 24:3; 12:77; 5:4; 4:126.

Commentary:

Generally, this verse is understood to mean that God is the Master of the Day of Judgement. But it has a wider significance; for although the last and the perfect reckoning will take place on the Day of Judgement, the process of requital is going on even in this life. In its wider significance, therefore, the verse would mean that God, Master of the Day of Judgement, is also Master of the period and process of reckoning in this life as well as in the next. There is, however, one difference. In this life human actions are often also judged and rewarded by other men—kings, rulers, superiors, etc.; and there is, therefore, always the possibility of error. On the Day of Judgement, however, the mastery of God will be exclusive and absolute and the work of requital will lie entirely in His hands. There will be no error, no undue punishments, and no undue rewards. The verse points out that in spite of the fact that God is the Master of the time of requital, both in this world and the world to come, He has been spoken of in this verse as the Master of the Day of Judgement so that it may be emphasized that on the Day of Judgement He will be the Sole Master.

The use of the word مالك (Master) in the verse is also intended to point to the fact that God is not like a judge who is bound to give his judgement strictly in accordance with a prescribed law. But, being Master, He can forgive and show mercy wherever and in whatever manner He may like.

The use of the word "Master" thus serves a twofold purpose. On the one hand, it encourages a person who has, in a moment of weakness, committed a sin, not to despair because God, being his Master, has the power to forgive. On the other hand, it serves as a warning against taking undue advantage of God’s mercy. For if as God, the Master could, and no doubt would, forgive, He would also hate to see His servants degraded by sin. God, the Master, inspires man both with hope and with fear, and this is essential for man’s spiritual progress and development.

The four attributes of God, i.e. (1) رب العالمین (Lord of all the worlds); (2) الرحمن (Gracious); (3) الرحیم (Merciful) and (4) مالك یوم الدین (Master of the Day of Judgement) mentioned in verses 2-4 are fundamental. The other attributes only explain and serve as a sort of commentary upon these four attributes, which are like four pillars on which the Throne of the Almighty rests.

The order in which these four attributes have been mentioned here throws light on how God manifests His attributes to men. It is obvious that the first divine attribute to manifest itself to man is that of رب العالمین (Lord of all the worlds) which means that, together with the creation of man, God creates the necessary environment for his spiritual progress and development. Next, the attribute of الرحمن (Gracious) comes into operation, and through this, God, so to speak, hands over to man the means and material required for his moral and spiritual advancement. And when man has made proper use of the means thus granted to him, the attribute of الرحیم (Merciful) comes in to reward his works. Last of all, the attribute of مالك یوم الدین (Master of the Day of Judgement) produces the final and collective result of man’s labour; and the process finds consummation in him being granted spiritual dominion over the world, as is granted to the chosen ones of God. This is what may be called the descent of God towards man.

On the other hand, when man begins to ascend towards God, the process is reversed. In this process, man, first of all, becomes the mani­festation of the attribute of مالك (Master); he begins to manifest in himself the attribute of عدل or justice, tempering it with mercy and for­giveness. Having developed in his person the attribute of مالك, man reaches the second stage of spiritual progress where he becomes the manifestation of the attribute of الرحیم i.e. he begins to reward the actions of men liberally and generously. This is the stage which is termed احسان or beneficence. The next stage relates to the attribute of الرحمن. Here the sphere of man’s beneficence becomes widespread; his goodness extends to believers and un-believers alike—he begins to treat them just as a mother treats her children, prompted only by a natural instinct and without hope of any return. This stage has been termed ایتاء ذی القربی i.e. doing good to others as one would do to one’s near relatives. Then comes the attribute of رب العالمین which marks the highest stage of man’s spiritual development, when he becomes a manifestation of "Lord of all the worlds". At this stage man makes himself responsible for the welfare and guidance of the whole world. He is not satisfied if he or only those who immediately surround him are guided or otherwise provided for, but desires the good of the whole world, and begins to use his God-given powers for the achievement of this great end. This is the philosophy of ھبوط and صعود i.e. the process of Descent and Ascent which has been so beautifully described in these three short verses.

7:130; 10:15; 15:29; 24:56; 38:27.

Important Words:

قال (said) is a common Arabic word meaning, he said. Sometimes, however, it is used in a figurative sense when, instead of a verbal expression, a state or condition amounting to a verbal expression is meant. For example, the expression امتلأالحوض وقال قطنی i.e. the tank became full, and said, 'that will suffice', does not mean that the tank actually said so; it simply means that its condition implied that it was full. The word is also used in the sense of holding a view. We say فلان یقول بقول ابی حنیفة i.e. that man holds a view similar to that of Abu Hanifah. Again, the word is sometimes used to denote something not yet spoken but still in the mind. We say: فی نفسی قول لم اظھرہ i.e. there is something in my mind which I have not yet disclosed (Lisan & Mufradat).

الملائکة (the angels) is the plural of ملك (an angel). Authorities differ as to the derivation of the word. Some derive it from ملك but the more commonly accepted derivation is from الك which is used in the sense of conveying a message, the word الوکة meaning 'a message' (Mufradat & Lane). This explains the object of the creation of the angels. They are meant to convey God’s message to men and to execute His will in the universe.

خلیفة (vicegerent) is derived from خلف which means, he came after, or stood in place of. The word خلیفة is used in three different senses: (1) one who comes after and stands in the place of someone, (2) an امام (Imam) or supreme religious head and (3) a sovereign or king or ruler (Aqrab). The word is also used for one who precedes someone and is followed by him (Qadir).

نسبح (we glorify) is derived from سبح i.e. he went or travelled far away. سبح عن الامر means, he got freedom from the affair, having completed it. سبح فی الماء means, he swam in the water. سبح فی الفلك means, the planet, etc. glided in the firmament. سبحmeans, he prayed. سبح الله or سبح لله means, he declared God to be free from all defects and weaknesses; he glorified God (Aqrab). The word is used about God and conveys the sense of glorifying Him and declaring Him to be free from all defects—anything that may detract from, and adversely affect, His attributes of Oneness, Knowledge, Power, Purity, etc. (Taj & Mufradat).

نقدس (extol holiness) is derived from قدس i.e. he became pure and blessed. قدس الله فلانا means, God purified and blessed him. قدس الرجل الله means, the man declared God to be holy and free from defects (Aqrab). The word thus has a meaning similar to the preceding word, i.e. nusabbihu, but it conveys the further sense of ascribing to God the positive attributes of Holiness, Majesty, etc. (Lisan & Mufradat).

Commentary:

This verse is important, and commentators have differed about its meaning. Who was Adam, where was he placed, why did God speak to the angels about his being appointed as khalifah, why did the angels object to this appointment, are some of the questions which arise here at once.

But before dealing with them, it is necessary to explain what connection this verse has with the preceding one, and why the Quran refers to Adam, while discussing the ministry of the Holy Prophet of Islam. If the Holy Prophet was a true Messenger of God, was he the first to receive a message from heaven or did similar messages precede his? If he was the first Messenger, did God neglect those of His countless creatures who lived before him? These questions make the subject of Adam’s ministry at once relevant. The verse is intended to convey that the Holy Prophet is not the first Prophet; others have gone before him and Adam was the first link of the chain. Thus, by making a reference to the ministry of Adam, God removes the doubt agitating the minds of disbelievers about the mission of the Holy Prophet. It does not matter, if they do not understand his mission; even the angels did not understand the purpose of prophethood at its inception.

Adam, who lived about 6,000 years ago, is popularly believed to be the first man created by God upon this earth. This view is, however, not corroborated by a close study of the relevant facts. The truth is that the world has passed throughdifferent cycles of creation and civilization, and Adam, the progenitor of the present human race, is only the first link in the present cycle, and not the very first man in God’s creation. Nations have risen and fallen, civilizations have appeared and disappeared. Other Adams may have gone before our Adam; other races may have lived and perished, and other cycles of civilization appeared and disappeared. This view has also been held by certain eminent Muslim savants. Muhy-ud-Din Ibn ‘Arabi, the great mystic, says that once he saw himself in a dream performing a circuit of the Ka‘bah. In this dream a man appeared before him and claimed to be one of his ancestors. "How long is it since you died?" asked Ibn ‘Arabi. The man replied, "More than forty thousand years." "But this period is much more than what separates us from Adam," said Ibn ‘Arabi. The man replied, "Of which Adam are you speaking? About the Adam who is nearest to you or of some other?" "Then I recollected," says Ibn ‘Arabi, "the saying of the Holy Prophet to the effect that God had brought into being no less than a hundred thousand Adams, and I said to myself, 'Perhaps this man who claims to be an ancestor of mine was one of the previous Adams' " (Futuhat, iii. 607).

If the period covered by the progeny of each Adam be taken to be of seven thousand years, on an average, then, on the basis of the Holy Prophet’s saying referred to above, the age of the human race, as such, works out to be 700 million years; and this is the age of the progeny only of Adams, which does not include such races as may have passed before the creation of the first Adam. As against this, modern science gives one million years as the age of the human race (Enc. Br. 14th Edition, xiv, 767).

It is not claimed that the race which lived before Adam was entirely swept away before he was born. Most probably, there had remained a small degenerated remnant of the old race and Adam was one of them. God then selected him to be the progenitor of a new race and the precursor of a new civilization. Created, as it were, out of the dead, he represented the dawn of a new era of life. In this connection we may well quote from one of the speeches of the Promised Messiah, Holy Founder of the Ahmadiyya Movement:

"We do not follow the Bible in holding that the world began with the birth of Adam six or seven thousand years ago, and that before this there was nothing, and God was, as it were, idle and without work. Neither do we claim that all mankind, who are now found in different parts of the earth, are the progeny of the selfsame Adam. On the contrary, we hold that this Adam was not the first man. Mankind existed even before him, as is hinted by the Quran itself, when it says of Adam, 'I am about to place a Khalifah in the earth.' As khalifah means a successor, it is clear that men existed even before Adam. Hence, we cannot say whether the original inhabitants of America, Australia, etc. are the progeny of this last Adam, or of some other Adam gone before him" (Al-Hakam May 30th, 1908).

The word khalifah used about Adam in the verse has, as pointed out above, a reference to the fact that he was a remnant or successor of the old race and was selected by God to bring into being a new race; it also means a vicegerent of God—an Imam or leader appointed by God to fulfil a special mission.

The question here arises, why did the angels object to Adam’s appointment as Khalifah? In this connection, it must be borne in mind that the so-called objection is not really an objection; it is merely a presentation of facts placed before God, not by way of objection but to gain knowledge and obtain enlightenment. In fact, whenever a new Prophet is raised, God intends to bring about through him a revolution in the world, a change in the existing system, an ushering in of a new era. This process naturally entails the destruction of the old system and the construction of a new one. This was to be particularly the case with Adam’s ministry, as he was the first Messenger of a new order.

The people before Adam were without Law and lived almost like savages. Law was to be introduced through Adam and with the intro­duction of Law was to come sin, for sin is nothing but the breaking of Law. The angels, with their limited knowledge and little insight into the future, were naturally perturbed at the idea that with the ministry of Adam, sin and disobedience would come into being, and people would thenceforward begin to be condemned and punished for acts against which there had previously been no bar. In the view of the angels, Adam was nothing but a Lawgiver who was to prescribe limitations for the actions of man and mete out punishment to those who transgressed. The future Khalifah was thus going to shed blood and create disorder in the earth by shaking the foundations of society.

The angels saw the darker side of the picture only, but God saw the brighter side. Adam was, in the sight of God, a trumpet through which His clarion call was going to be sounded to the people. The dead were going to be quickened and the slumberers awakened from their sleep. Henceforward, there were to come into being men who would know their God and manifest His attributes and lead pious and righteous lives.

God could not leave mankind in a state of spiritual death, just because one section would have to be dubbed as disobedient. One obedient soul was better in the sight of God than a million disobedient ones. Scattered spots of light with patches of darkness, however large, were better than a universal veil of gloom covering the entire earth.

Moreover, Adam and his message could not be held responsible for the recalcitrant spirits who rejected him. He was only a harbinger of mercy, and those who rejected him and, thereby incurred the displeasure of God were themselves to blame for their doom. The sun is not to be condemned for the shadows that must result from its light.

This is the deep truth underlying the story which the verse under discussion narrates to the world, and the verse has been very fittingly placed in the beginning of the Quran to serve as a warning and an eye-opener for those to whom the message of the Holy Prophet of Islam was addressed. The Prophet was bringing light from God and in the wake of his message was to come a gigantic process of destruction and construction for which mankind was to be prepared. Some were to be awakened from sleep and saved from fire, and others to be shaken out of slumber to commit yet more acts of mischief and fan the fire that was blazing. But the believers, however small in number, were far weightier in the sight of God than hosts of disbelievers who had brought destruction on their own heads. Nay, the Prophet taken singly was weightier than the whole of mankind put together. According to a hadith God said to the Holy Prophet لولاك لماخلقت الافلاك"But for thee, O Muhammad, I would not have cared to bring into being the whole universe." This is not an idle boast but a statement full of truth and wisdom. For, is not a grain of truth better than a whole mountain of falsehood? And the Prophet was not a grain of truth, but a whole mountain of it. In the verse under discussion, and for that matter, in the verses that follow, the conversation between God and angels need not necessarily be taken in a literal sense, i.e. it is not necessary that the dialogue should have actually taken place in so many words. As explained under Important Words, the word قال is sometimes used in a figurative sense to convey not actually a verbal expression, but simply a state or condition amounting to a verbal expression. In this sense, it would not be necessary to hold that God actually spoke the words ascribed to Him or that the angels actually replied in so many words. It may simply mean that the angels by their state or condition implied a reply that has been here ascribed to them in words.

Much has been said about the place where Adam was born or where he was raised as a Reformer. The popular view is that he was placed in Paradise but was later expelled therefrom and put somewhere on the earth. But the words in the earth belie this view. These words definitely prove that Adam lived on the earth and it was on the earth that he was raised as a Reformer. As to the place of Adam’s residence, it may be noted that a study of the relevant facts, into a detailed discussion of which we need not go here, indicates that most probably Adam was first made to live in Iraq but was later directed to move down to a neighbouring land.

As we have not held Adam—God’s vicegerent spoken of in this verse—to be the first man created by God, we will not enter here into the discussion as to how and when the first man was created. The subject of the initial creation of man will be dealt with under relevant verses. As will be noted, the word khalifah has been used in the verse under comment in the sense of a Prophet; for truly speaking Prophets are also the khalifas of God, manifesting the divine attributes in accordance with the requirements of their age. In fact, the word khalifah has been used in three senses:

Firstly, it is used to denote a Prophet of God. Prophets are, as it were, the images of God. Adam was a khalifah in this sense. David has also been called a khalifah in this sense in the Quran. Says God: (We said), O David, We have made thee a khalifah or vicegerent in the earth' (38:27).

Secondly, the word khalifah is spoken of a people who come after and stand in place of another. Thus, when a people decline or are destroyed and another people take their place, the latter are called their khalifahs as in 7:70 and 7:75.

Thirdly, the successors of a Prophet are also called khalifahs because they follow in his footsteps and enforce his Law and maintain unity among his followers. Such a khalifah may either be elected by the people or appointed by the Prophet or raised directly by God as a Prophet serving the cause of the preceding one. Abu Bakr was a Khalifah of the Holy Prophet elected by the people after him. Moses appointed Aaron as his khalifah when he went up the Mount, saying to him, Act for me (lit. be my khalifah) among my people in my absence, and manage them well, and follow not the way of those who cause disorder (7:143). Though Aaron was a Prophet himself, yet he also acted as a khalifah in the absence of Moses. In the same way, God sometimes raises a Prophet to reform the followers of another Prophet. Such a Prophet does not bring a new Law but only enforces the existing Law. As he carries on the work of his predecessor, he is called his khalifah or successor. He is neither appointed by his predecessor nor elected by the people but is directly commissioned by God. There have been many such khalifahs among the Israelites. They were Prophets of God but brought no new Law, simply serving the Law of Moses (5:45). Jesus was the last of these khalifahs. He brought no new Law as he himself says: "Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil. For verily I say unto you, till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled" (Matt. 5:17, 18).

Muslims have been promised all these three kinds of khalifahs. Says the Quran: Allah has promised, to those among you who believe and do good works, that He will surely make them khalifahs in the earth, as He made khalifahs those who were before them; and that He will surely establish for them their religion which He has chosen for them; and that He will surely change their condition, after their fear, into peace and security: They will worship Me, (and) they will not associate anything with Me. But whoso is ungrateful after that, they will be the rebellious (24:56). God made Muslims the inheritors of the earth in the lifetime of the Holy Prophet. Then after the Holy Prophet He established the Khilafat of Abu Bakr, ‘Umar, ‘Uthman and ‘Ali. And finally now, according to the Ahmadiyya Movement, God has made Ahmad of Qadian a Khalifah of the Holy Prophet in the same sense in which He made Jesus a khalifah of Moses. Ahmad has attained to prophethood by following in the footsteps of the Holy Prophet and has brought no new Law. He has been raised to serve Islam and make it dominant in the world.

This is the first verse of the Quran which makes mention of angels, so a short note about them will not be out of place here.

As pointed out under Important Words, the word ملك has the literal meaning of a "message-bearer" or "agent". This explains the object of the creation of the angels. They bring messages of God and execute His will in the universe. This does not mean that God is not All-Powerful and All-Knowing and All-Encom­passing and that He stands in need of any agents to execute His will or to carry His messages. But in His eternal wisdom He has decided to work with a system. Just as He has a system in the physical world, He has a system in the spiritual world also. The establishment of a system or a method of work is not due to any weakness in God but is, on the other hand, a sign of perfection. Thus angels are part of the system with which God executes His will in both the physical and the spiritual worlds. In the physical world they form the first link, with a number of physical links descending downwards but in the spiritual world they form a direct link between God and man. We may not quite understand the nature of their being, but we may well understand the object of their creation and the functions which they are meant to perform.

According to the teachings of Islam, there is quite a large number of angels, and they are divided into classes, each occupying a definite position and serving a definite purpose. They exercise their influence in their respective spheres and serve as agents for executing God’s will. In the physical world they remain, so to speak, behind the curtain and exercise their influence, through physical agencies working in the universe. It is only when we come to the final physical agency that the sphere of the angels begins. In the spiritual world, however, the influence of the angels is more evident. It is direct and works without any intervening agency. This is one of the reasons why Islam has included belief in angels among the fundamental articles of faith (2:286), because as matters stand, disbelief in angels would mean shutting off the whole avenue through which the light of God comes to man.

Angels are not visible to the physical eye. Yet they do sometimes appear to man in one form or another. This appearance, however, is not real but simply a sort of manifestation. This is why the appearance of the same angel at different times may assume different forms. The contact, however, is not imaginary but real, and exercises direct influence which is definitely felt and may even be tested through its results. There are several Ahadith to the effect that angels appeared to the Holy Prophet a number of times in one form or another. It must, however, be definitely understood that when we speak of an angel appearing to a human being, we do not mean his actual descending on the earth and leaving his fixed station in the heavens. We simply mean his manifestation by means of which he assumes a form which becomes visible to man. It must further be understood that an angel is not merely a force but a living being who executes the will of his Lord, wherever and in whatever manner demanded.

As for the functions of angels, the Quran enumerates a number of them, some of the more important being the following:

1. They are bearers of Divine Messages (22:76).

2. They inspire men to do righteous deeds, moving their hearts to virtue (91:9; also Tirmidhi, ch. on Tafsir).

3. They serve the Prophets and help their cause (15:30; 4:167); they also help believers (41:31, 32).

4. They bring punishment upon those who oppose the Prophets (6:159); and strike their enemies with fear and awe (3:125, 126).

5. They enforce the laws of nature and, as it were, bear the Throne of God on their shoulders (40:8).

The reason why angels have been mentioned in this verse in connection with the mission of Adam is that, as indicated above, one of the functions of the angels is to help the Messengers of God; so whenever a new Prophet is raised in the world, the angels are bidden to serve him by bringing into play the different forces of nature to help his cause. When, therefore, God decided to raise Adam as a Reformer, He informed the angels of His decision so that they should devote themselves to his service.

For a fuller discussion of the subject of angels the reader is referred to (1) Taudih and (2) A’inah by the Holy Founder of the Ahmadiyya Movement and (3) Mala’ikah by Hadrat Mirza Bashir-ud-Din Mahmud Ahmad, the Second Khalifah of the Ahmadiyya Community.

7:181; 17:111; 20:9; 59:24, 25.

Important Words:

اسماء (names) is the plural of اسم for which see note on 1:1. اسم means, (1) the name of a thing, i.e. a word fixed for a thing or attribute for the purpose of distinction; (2) a mark or sign of a thing (Aqrab); (3) fame or reputation of a person or thing (Lane); (4) a word, its meanings and combinations (Mufradat).

صادقین (right) is the plural of صادق which is derived from صدق. They say صدق فی ظنه i.e. he was or is correct in his opinion (Lane). صدق فی الحدیث means, he spoke the truth. صدقه means, he was sincere to him or he was his well-wisher (Aqrab). صدقتmeans: (1) you are speaking the truth, not a lie (2) what you say is right, not wrong. It is in the latter sense that the word has been used in the present verse.

Commentary:

Commentators differ as to what is here meant by the word اسماء (names). Some think that God taught Adam the names of different things and objects, i.e. He taught him language. Others hold that God taught him the names of his offspring.

There is no doubt that man needed language in order to become civilized and God must have taught Adam a language, but the Quran indicates that there are اسماء (names or attributes) which man must learn for the perfection of his religion and morals. They are referred to in the verse: And to Allah alone belong all perfect attributes; so call on Him by these and leave alone those who deviate from the right way with respect to His attributes. They shall be requited with what they do (7:181). This verse shows that man cannot attain to divine knowledge without a correct conception of God’s اسماء or attributes and that this can be taught only by God. So it was necessary that God should have, in the very beginning, given Adam knowledge of His attributes so that man should know and recognize Him and attain His nearness, and should not drift away from Him.

The verse quoted above (7:181) shows that the word اسماء (names) is used to signify the attributes of God and that a Muslim must be familiar with those attributes, so that he may pray to Him, invoking attributes most suited to the nature of the prayer. For example, if one prays for forgiveness and mercy, one should invoke the attributes of forgiveness and mercy; and if the prayer be for the attainment of righteousness, God should be invoked by names which pertain to that quality. The above verse also indicates that man must not of himself devise the attributes of God, because it is only God who can describe His attributes; man, being himself the creation of God, cannot do so. In fact, those who try to devise God’s attributes have been threatened with divine punishment.

In short, we learn from this verse that a Muslim must know God’s اسماء (names) which can be taught by Him alone, and which man has no right to devise out of his own fancy. There is strong evidence that God gave Adam a knowledge of His attributes. The view gains further strength when we take into consideration the difference between man and angel. According to the Quran, man differs from angels in that, whereas the former can be an image or reflex of الاسماءالحسنی i.e. all the divine attributes, the latter represent only a few of them. The Quran says: They (the angels) do what they are bidden to do (66:7) which implies that the angels cannot act of their own free will. They have no will of their own, but passively perform the functions allotted to them by Providence. On the other hand, man, endowed with volition and free choice, differs from angels in that he has capabilities which make him a perfect manifestation of all divine attributes. A saying of the Holy Prophet—"the best morals in man are those which are in conformity with the great attributes of God" (‘Ummal, ii. 2)—also points to this. As God is Merciful, we should also show mercy to men; as He is Forgiving, so we must also be ready to forgive our fellow beings; as He connives at faults, so we must try to imitate Him in this particular; and as He protects the weak, so we must be ready to protect the weak, and so on. This injunction of the Holy Prophet justifies the inference that man has the capability to manifest in himself all the attributes of God. Thus, both the Quran and the Holy Prophet’s sayings are agreed that man and angel differ in the manifestation of divine attributes, and the "names" in the clause, He taught Adam all the names, refer to the attributes of God.

The verse means that God first implanted in Adam free will and the needful capacity for the comprehension of the various divine attributes, and then gave him the knowledge of those attributes, which was impossible without the power of assimilation. The verse that follows corroborates this meaning; for therein it is stated that the اسماء (attributes) were such as were not wholly known to the angels and it is evident that such اسماء are only the divine attributes. The word اسماء may also mean the qualities of different things in nature. As man was to make use of the forces of nature, God gave Adam the capacity of knowing their qualities and properties. The word كل (all) used here does not imply absolute totality. It simply means all that was necessary. The Quran uses this word in this sense elsewhere also (see 6:45; 27:7, 24; 28:58). The pronoun in the words عرضھم (He put the objects of these names) shows that the objects referred to here are not inanimate things; for in Arabic this form of pronoun is used only for rational beings. The meaning of the expression, therefore, would be that God showed Adam in a kashf (vision) certain human beings from among his progeny who were to be the mani­festations of divine attributes in the future. Such beings were the Prophets or other holy persons who were to enjoy such nearness to God as to become His image and through whom God was to reform mankind. The angels were then asked whether they could manifest the divine attributes like them. This is what is meant by the words, Tell Me the names of these, occurring in the present verse.

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

Important Words:

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

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

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

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

Commentary:

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

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

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

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

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

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

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

58:6.

Important Words:

میکال (Michael) is the name of another angel who, like Gabriel, is also one of the chief angels. The word has been described, as being a combination of words, i.e. می کائیل or من کائیل which means, who as God? or who is like God? (Geseneus & Jew. Enc.); i.e. there is none like God, the angel Michael having been given this name owing to his being assigned the duty of establishing God’s Unity and Oneness in the universe. The Jews looked upon Michael as their favourite angel (Jew. Enc., also Jarir, under verse 2:98, 99). He was the guardian angel of the Israelites (Enc. Brit. under Michael). In Islam Gabriel is believed to be superior to Michael in rank, for whereas Gabriel is known as عبدالله Michael has been given the name عبیدالله, the word عبید being diminutive of the word عبد (Jarir, i. 329). In the days of the Holy Prophet, the Jews looked upon Gabriel as the angel of wars, calamities and hardships, whereas they looked upon Michael as the angel of peace and plenty and rain and herbage (Jarir & Kathir).

Commentary:

As an insult to a king’s agent implies insult to the king himself, so those who say unworthy things about any of the angels really find fault with God. The Quran, therefore, declares that the words of the Jews referred to in the preceding verse imply irreverence to God and opposition to His will, such as only an enemy of God could show. Angels constitute an important link in the spiritual chain and he who breaks even one link of the spiritual chain or manifests ill-will against any single unit of the spiritual system, in fact severs his connection with the whole system. Such a man deprives himself of the favours and blessings which are bestowed upon the true servants of God and renders himself deserving of the punishment fixed for transgressors.

In this verse a general mention of God, the angels and the Prophets is followed by a specific mention of Gabriel and Michael. The reason is not far to seek. The Jews regarded Gabriel as their enemy. It is therefore particularly pointed out that enmity with Gabriel merits divine punishment. The name of Michael is also mentioned along with Gabriel’s so that no Muslim might take it into his head to retort to Jewish hatred of Gabriel by speaking ill of Michael, the favourite angel of the Jews.

Important Words:

تتلوا (followed). See 2:114

شیاطین (rebellious men). See 2:15.

علی (during) gives the sense of فی i.e. "in" or "during" (Aqrab & Mughni). It is also used to denote a hostile sense meaning "against", as one says خرج علیه i.e. he rebelled against him, or he went out against him with an army intending to fight (Wright). In this sense the phrase علی ملك سلیمان would mean, against the government of Solomon, or conspiring against his government.

سحر (falsehood and deception). In verbal senses سحرہ means, he deceived him; he coaxed him and involved him in trouble and deprived him of his understanding; he enchanted him. سحرالفضة means, he coated a piece of silver so as to make it look like gold. The noun سحر means, anything the source of which is not quite visible; showing off falsehood in the form of truth; a crafty device; craftiness; mischief; enchantment (Aqrab). It also means, producing what is false in the form of truth; any event of which the cause is hidden and which is imagined to be different from what it really is; embellishment by falsification and deceit (Lane). Thus every falsehood, deceit or crafty device which is meant to hide the real object from public view is included in the meaning of سحر.

ملكین (two angels) is the dual number from ملك (angel) for which see 2:31. Figuratively ملك is sometimes used to denote a handsome or holy person, as the Quran says, He (Joseph) is but a gracious angel, i.e. a handsome and pious youth (12:32). As in the verse under comment, the two angels are described as teaching something to the people, therefore the word cannot be taken in its literal significance, because angels do not live among men and do not generally have free intercourse with them (17:95, 96; 21:8). Thus in the present verse ملکین would not mean "two angels" in the literal sense of the word but "two holy men".

ھاروت (Harut) and ماروت (Marut) are both descriptive names. ھاروت is derived from ھرت which means, he tore up (Aqrab); hence ھاروت means, one who tears; the tearer. ماروت is derived from مرت which means, he broke (Aqrab & Lane). Thus ماروت means, one who breaks; the breaker. These names signify that the object of the appearance of these holy men was to 'tear' asunder and 'break' the glory and power of certain people.

فتنة (trial) means, the trial or means whereby the condition of a man may be demonstrated in respect of good or evil (Lane). They say فتن الصائغ الذھب i.e. the goldsmith melted the gold in the crucible so that its purity or impurity might be ascertained (Aqrab).

Commentary:

Many a legend unwarranted by the Quran and the Hadith—and even running contrary to them—clusters round this verse. It would be quite unreasonable to interpret it on the basis of those myths. For their true interpretation no external evidence is needed, the words being self-explanatory. It is clear from the verse itself that Jews in the time of the Holy Prophet were bent upon the same mischief which characterized them in the days of Solomon and during the days of their captivity in Babylon. The verse further indicates that the mischief-mongers of Solomon’s time were those "rebellious men" who called him an unbeliever. God says that those wicked men themselves, and not Solomon, lacked belief. Again, the verse tells us that these men taught their associates such signs as conveyed to them meanings quite different from those generally accepted, for the purpose of deceiving other people and concealing their own activities. All this leads to the conclusion that this verse alludes to those secret plots which the enemies of Solomon made against him, and by which they wished to break his empire. It is pointed out that now, in the time of the Holy Prophet, these people are resorting to the selfsame tactics, but that they will fail.

As the verse refers to a number of historical events, it is advisable to relate them here at some length.

When Jews saw that the power of Islam was steadily expanding and that no opposition from the Arabs had been able to arrest the progress of Muslims, they began to excite outsiders against them. At that time there were two large empires in the neighbourhood of Arabia: (1) The Byzantine or Eastern Roman Empire; and (2) The Persian Empire. As Jews were already at enmity with the Roman Government, because they were in constant trouble under it, so it was only the Persian Government to which they could look for support. Harassed by the oppression of Christian rulers, they had taken refuge in Persia, where they enjoyed a good deal of religious freedom, and their religious centre shifted from Judah and Jerusalem to Babylonia (Hutchinson’s History of the Nations, p.550). In the seventh century of the Christian era, i.e., during the lifetime of the Holy Prophet, Jews suffered exceptionally cruel persecution at the hands of the Christian Emperors of the Eastern Roman Empire. "Both Phocas and Heraclius", says the Historians’ History of the World (vol. 7, p. 175), "attempted to exterminate the Jewish religion, and if possible to put an end to their national existence. Heraclius not only practised every species of cruelty himself to effect this object within the bounds of his own dominions, but he even made the forced conversion or banishment of the Jews a prominent feature in his diplomacy." So, in the time of the Holy Prophet the only government to which the Jews could look for help was that of Persia, where their co-religionists enjoyed much influence, especially in the reign of Chosroes II (Jew. Enc., ix. 648).

Consequently, when the Jews saw that their efforts to check the progress of Islam had totally failed, they took to exciting the Persian Court against the Holy Prophet by various means; and as a result, Chosroes II issued orders to the Governor of Yemen to send to him the Arabian claimant as a captive. But when the envoys of the Governor came to the Holy Prophet, he asked them to see him the next day, when he told them that God had informed him that He had their king murdered. Thereupon they returned and related this incident to the Governor. A few days later, the Governor received a letter from Siroes, the son of Chosroes II, to the effect that he had killed his father on account of the latter’s tyranny and that the Governor should, on his behalf, renew the oath of allegiance from all the Chiefs of Yemen; and that the order of his father regarding an Arab should be considered as cancelled (Tabari, iii. 1573-1574).

Some historians, including Tabari himself, hold that it was the letter of the Holy Prophet to the king of Persia inviting him to Islam that was the occasion of his orders for the apprehension of the Holy Prophet. But on comparison of the dates of the above-mentioned events, this turns out to be a mistaken view. For, as we read in Zurqani (ii. 211-212), the letter in question was despatched from Medina on the first of Muharram, 7 A.H.–a date corresponding to 12th April, 628 A.D. (Lane under ھجرة); whereas Chosroes II, who sent orders for the arrest of the Holy Prophet, had been assassinated on the 29th of February, 628 A.D. (Historians’ History of the World, viii. 95). Thus the view that the letter of the Holy Prophet was the cause of Chosroes’ orders is quite untenable; and the only possible cause of Chosroes’ ignominious orders was that his ears had been poisoned by malicious reports, a fact admitted by Sir William Muir (The Life of Mahomet, p. 370). It is to these efforts of the Jews that the Quran alludes in the verse under comment.

The verse also points out that it was foolish on the part of the Jews to suppose that they would succeed in that way. Their attention is invited to the fact that they had already been responsible for two secret plots. The first was against Solomon, when some members of their community turned rebels, hatched plots and stirred up bitter feeling against him by calling him an infidel; whereas the infidels were those who opposed him, hurled imputations at him, and set up against him secret societies in which secret signs and symbols were taught. The Jews, however, themselves reaped the ill-reward of their sinister schemes: their power, as a consequence, fell into decay, and at last they became so powerless that they were driven into exile towards Babylon. This account of Jewish secret societies and conspiracies and treacherous signs and symbols, as alluded to in this verse, finds corroboration in the Bible (1 Kings 11:1-6), where we read that the charge of idol-worship was spread against Solomon. An account of his enemies is found in I Kings 11:14, 23, 26, and a reference to secret plots is met with in II Chron. 10: 2-4 where we learn that the Jews had sent for Jeroboam, a bitter enemy of Solomon, immediately after his death and had attempted to make Solomon’s son agree to some demands of theirs, involving certain imputations against Solomon, before his accession to the throne. We learn about the secret signs from I Kings 11:29-32, in which the ten tribes of the Israelites are likened to ten pieces of a garment, and Jeroboam is told that these ten tribes were on his side against Solomon; and so it proved to be, for on the death of Solomon, these ten tribes made Jeroboam their king (I Kings 12:20). Again, the reference of the Quran to the infidelity of Solomon’s enemies finds corroboration in II Chron. 11:15, from which we learn that his enemies, who falsely charged him with unbelief, themselves fell into idol-worship when they rose to power.

Besides the testimony of the Bible, there is other evidence to show that in the days of Solomon a secret society was at work against him. An old tradition, current among medieval Freemasons, indicates that Solomon was envious of the superior intelligence of Hiram, the chief architect who built the Temple at Jerusalem. He is said to have attempted to kill the great Mason by having him thrown into a tank of molten brass, but he was saved by the spirit of his ancestor, Cain, who prophesied that at last his people would get the better of their enemy. Solomon, however, as the tradition goes, had him afterwards put to death. It is said of him that he had fixed certain secret signs which were a sort of mystery known only to him and his associates (Secret Societies of the World, Volume II, pp. 1-8; as the original book could not be obtained, the reference is to an Urdu translation). We further learn from this book that before the period of the Accepted Masons, the same signs used in all the Lodges were current among the Masons of Solomon’s time (p. 11) and that at the time of initiation, the Hiram incident was related to the new member (pp. 29, 30). However incredible the story as a whole may be, it points at least to the conclusion that in one way or other, secret societies were associated with Solomon’s reign and were much in vogue in his time.

The second occasion when, according to the Quran, the Israelites had resort to secret societies was during their captivity in Babylon. But this time they were not acting against any Prophet but were, on the other hand, working under the leadership of two inspired personages, who were, in obedience to divine command, trying to bring about the deliverance of the Israelites. Their mission was to "tear asunder" and "break down" the empire of the enemies of the Israelites. These holy men told new members, at the time of initiation, that they were a sort of trial from God, serving to differentiate between the good and the bad, and that the Israelites should not therefore refuse to believe what they said, because this would lead them to infidelity. In their teachings they drew a distinction between males and females, confining membership to males only (this is an old practice found among most secret societies). It is also stated that the disciples of these holy men directed their activities against only those for whose chastisement they were commissioned by God.

In this narration, the Quran refers to the days when King Nebuchadnezzar brought the Jews as captives into Babylon and kept them there for a long time. The holy men referred to in the verse under comment were Haggai, the Prophet, and Zechariah, the son of Iddo (Ezra 5:1). When Cyrus, King of Media and Persia, rose to power, the Israelites entered into a secret agreement with him and greatly facilitated his conquest of Babylon. In return for this service, he not only allowed them to return to their own country but also helped in the rebuilding of the Temple (Historians’ History of the World, ii. 126).

After stating that the Jews of the Holy Prophet’s time were following the same course which was adopted by the rebels of Solomon’s days and which was later adopted by the Jews under two holy men in Babylon, it was necessary here to state the ultimate upshot of their efforts against the Holy Prophet, because on the two previous occasion’s their efforts had met with different results. On the first occasion the conspiracy of the Israelites, being directed against a Prophet of God, had ended in the total loss of their prestige and finally in their banishment to Babylon. On the second occasion, they took a similar course under two inspired personages and were successful. Hence, in order to indicate whether the efforts of the Jews against the Holy Prophet would meet with failure, as they did in the days of Solomon, or with success as in Babylon, the Quran says: these people are learning that which would harm them and do them no good; hinting that they will not be successful as in Babylon. Accordingly, the consequence of their hostile efforts against the Holy Prophet was that Chosroes, their only supporter, met his death at the hands of his son, and they themselves were exiled from Arabia in the time of ‘Umar. In the concluding portion of the verse, God adds: And they have certainly known that he who trafficks therein has no share of good in the Hereafter, meaning that a mischievous plotter never succeeds ultimately. The last clause, had they but known, throws a flood of light on how intensely God desires that His creatures should always take the right course and not be misled by mischievous people.

3:190; 5:41; 7:159; 9:116; 43:86; 57:6.

Important Words:

ولی (protector). They say ولی الرجل i.e. he helped him; or he made friends with him. ولی البلد means, he got control or authority over the town. So ولی means: (1) friend; (2) helper; (3) protector; (4) ally, etc. (Aqrab).

Commentary:

In this verse an argument has been brought forth in support of the fact that Quranic revelation abrogates the previous revelations. God says that to Him belongs the entire universe, the heavens and the earth, and it was in the fitness of things that finally a revelation meant for the whole of mankind should have made its appearance.

In the verse, the Jews are also told that it will be to their own interest to embrace Islam; for otherwise they will have neither friend nor helper against Allah.

There is a subtle implication in the verse, viz. that the Muslims, though despised and persecuted today, will not only receive spiritual favours from God, but will also become masters of large earthly kingdoms as well; for is not Allah the Controller of the heavens and the earth?

3:88.

Commentary:

The word الناس (men) may either mean "all men" or "holy and virtuous men", i.e. those who deserve to be called "men" in the real sense of the word. This distinction is not arbitrary; for there is a class of men whom the Quran describes as "cattle or even worse" (7:180).

The cursing of the angels and the holy men means that as angels and holy men obey their Lord and Master and never go against His wishes, they would naturally sever connections with the disbelievers—the Jews—when they see Him doing the same. The angels, one of whose works is to help good men and punish the wicked, will turn against them and all good men will also strive to bring their evil efforts to naught. They will find the entire forces of God ranged against them.

If the word الناس (men) be taken to refer to all men, then the clause would mean that all men being subordinate to God, He would so arrange that no people would be able to help them against His decree.

2:190.

76:9.

9:4; 13:21.

2:215; 6:43; 7:95.

49:16.

Important Words:

البر (righteousness) is derived from بر. They say بر والدہ i.e. he obeyed his father or he behaved kindly and lovingly towards him. بر الله means, he obeyed God. بر فی قوله means, he spoke truthfully. برت الصلوة means, the Prayer was accepted. بر(birr) therefore, means: (1) a gift or favour; (2) obedience; (3) righteousness; (4) truthfulness (Aqrab); also (5) extensive goodness or goodness of a high order (Mufradat). And بر (barr) is one who does good to others. It is also one of the attributive names of God (Aqrab).

ابن السبیل (wayfarer) literally means, son of the road. The word signifies: (1) one who travels much (Lane); (2) a traveller or wayfarer who is far away from home, i.e. one who is on a long journey (Mufradat); (3) simply one on journey; (4) one whose way has been cut short to him, i.e. one who is stranded on the way (Aqrab).

الرقاب (captives) is the plural of رقبة (a captive or a slave) which is derived from رقب. They say رقبه i.e. he waited for or looked for him; he watched or guarded him; he was on his guard against him; he put a rope round his neck. رقبة means: (1) neck; (2) the hinder part thereof; (3) a person or being possessing a neck; (4) a slave or bondman or captive or prisoner, particularly a slave or captive who has contracted with his owner or custodian for his freedom. Thus the expression فی الرقاب would mean, in the ransoming of slaves or captives, etc. (Aqrab, Mufradat & Lane).

الباساء (poverty) and الباس (war) are both derived from بؤس orبئس i.e. (1) he was or became strong and valiant in war or fight; (2) he was or became in a state of great want or poverty or distress. الباساء means: (1), distress; (2) poverty; (3) hardship; (4) misfortune; (5) calamity; and (6) war. And البأس means (1) might or strength in war or fight; (2) courage, valour and prowess; (3) war or fight; (4) fear; (5) punishment or torment; and (6) harm or injury, as in لاباس به i.e. there is no harm in it (Lane & Aqrab). See also below.

الضراء (afflictions) is derived from ضر meaning, he caused him a loss or an injury. الضراء means: (1) vicissitudes of time; (2) hardship; (3) loss of life or property; (4) afflictions; and (5) famine (Aqrab). الضراء is especially that evil or affliction which relates to one’s person, as disease, etc. whereas البأساء is that which relates to property, as poverty, etc. (Lane).

Commentary:

The verse points to an important principle relating to form and spirit. Every commandment must have an outward form as well as an underlying spirit. What, however, is really meant is the underlying spirit and not the outward form which mostly serves as an outer shell for preserving the inner kernel. To illustrate this principle, the verse refers to the commandment relating to the turning of faces to a particular direction while offering Prayers. The verse points out that Islam has not directed the Faithful to face in a particular direction during Prayers, because it considers such an act to be of any intrinsic virtue. The fixing of a special direction is merely meant to bring about uniformity, whereas what really counts is the purpose underlying it, which is perfection of faith and deeds. The Quran, accordingly, proceeds to give in a nutshell the Islamic teachings about these two subjects.

The literal translation of the clauses ولکن البر من آمن is, "but righteousness is one who believes" which is obviously incomplete. So some words must be understood here. According to Sibawaih, a great authority on Arabic syntax, the rules of the Arabic language sometimes permit the omitting of a word for the sake of brevity or for laying special stress or for affording greater elasticity in speech. In accordance with this rule, the clause would read: ولکن البر من آمن i.e. "but righteousness is the righteousness of one who believes." Instances of such omissions of words are not lacking in the Arabic language (Sibawaih, i. 109).

According to yet another rule of the Arabic language, a مصدر (infinitive noun) is sometimes used in place of an اسم فاعل(active participle) in order to convey an intensified sense. Thus the word بر (righteousness) in the verse would mean بر الکامل i.e. "perfectly righteous or very righteous," and the clause would be translated as "perfectly righteous or very righteous is he who believes in Allah…"

The pronoun in the expression حبه (love of Him) may refer either to the word "Allah" in the previous clause, and in that case, the clause آتی المال علی حبه would mean, "spends his money for love of God". Or it may refer to the word مال(money). In this case, the clause would mean, "spends his money notwithstanding his love for money". Lastly, it may also refer to the noun implied in the verb آتی i.e. the act of spending. In this case the clause would mean "spends his money for the love of spending it". All these meanings are correct and may be applied. Indeed, it is one of the inimitable beauties of the Quranic diction that it chooses words and constructions that go to convey a variety of meanings in the shortest of expressions.

The verse affords another example of this kind in the expression ابن السبیل (son of the road). As explained under Important Words, this expression gives no less than four meanings and all are equally applicable here. So spending on ابن السبیل would signify (1) spending money in order to encourage travelling, which is a means of increasing knowledge and extending social relations; (2) helping such travellers as are on long journeys and are far away from home; (3) helping all wayfarers; and (4) helping such wayfarers and travellers as become stranded on the way. This is indeed a wonderful example of the combination of brevity and comprehensiveness. The verse also throws some light on the Islamic teaching about slavery. Islam prescribes it as a sign of true faith and perfect righteousness that money be spent on emancipating slaves. Nay, even such as are made captives from among those who attack Muslims with a view to annihilating them, are to be shown mercy and granted freedom out of money supplied by Muslims. For the discussion of Islamic teachings about slavery see 24:34.

The word الصابرین (the patient) in this verse is in the accusative case, while, according to the common rules of Arabic grammar, it should be in the nominative case like the preceding word الموفون (those who fulfil). The change is not without purpose and has been made to put emphasis on the word. According to Abu ‘Ali, a well-known authority on Arabic syntax, when a sentence contains a number of nouns of praise or dispraise, it is considered idiomatic to vary their grammatical inflection (Muhit, part ii). This is done to intensify the meaning.

As pointed out in the beginning, this verse gives a gist of the teachings of Islam. It begins with the fundamental Islamic beliefs and doctrines which are the source and basis of all actions and on the rectitude of which depends the rectitude of' one’s actions. The most fundamental of these is belief in God Who is the central point of all faith. Second in importance is belief in the Last Day or the Day of Judgement, upon a real understanding of which depends the direction of man’s actions in this life. Then follows belief in angels who serve as a sort of intermediaries between God and His creation. Then there are Divine Scriptures embodying God’s revelation which point out the way to the attainment of His pleasure and the purification of man’s soul. Lastly are Prophets who are the recipients of God’s revelations, communicating to man the will of God and serving as models to be followed and imitated by him. These five objects of faith have been mentioned here in their natural order and not necessarily in order of importance.

After stating the fundamental objects of faith, the verse proceeds to mention some of the more important ordinances relating to man’s actions. Pride of place is given to charity which a man gives not as a duty imposed on him, but as prompted by love, solicitude and sympathy for his kinsmen and fellow beings or out of love for common humanity. Next come the commandments regarding Prayer and Zakah which help to establish a true connection between God and man on the one hand and regulate relations between man and man on the other. Finally are laid down the two bulwarks of character and morality, i.e. (1) the redemption of promises and pledges; and (2) the displaying of fortitude, patience and steadfastness in time of distress, the first-mentioned forming one of the bases of international morality and the latter the means of its perfection.

6:159; 16:34; 89:23.

Important Words:

یاتیھم الله (Allah should come to them) is a metaphorical expression, meaning, Allah should come to them with His punishment, i.e. Allah should punish them. The metaphor ایتان الله i.e. coming of God, is used by the Quran elsewhere also (16:27; 59:3). In contrast to this, the Quran uses the metaphor توب الله i.e. turning of God, to express His turning with mercy (2:38; 9:117.) Similarly, ایتان الملئکة i.e. the coming of the angels, indicates their coming with punishment.

ظلل (coverings) is the plural of ظلة (zullah) which is derived from ظل and اظل the latter word meaning, he or it afforded or cast a shadow. But whereas ظل (zill) the plural of which is ظلال or اظلال means, shadow, ظلة whose plural is ظلل, means, a covering or a shade, i.e. a thing that casts or gives a shade or a shadow (Aqrab). The word ظلة or ظلل is generally used in connection with punishment (Mufradat).

الغمام (clouds) for which see 2:58. The word has been used by the Quran both in connection with mercy (7:161) and punishment (25:26).

Commentary:

The form of speech has been changed here from the second to the third person. The verse has apparently been addressed to either disbelievers or to hypocrites and the weak in faith. If it be taken to refer to disbelievers, as the change of form in the address indicates, it would mean that by desisting from belief they are, as it were, waiting for the punishment of God, and the verse incidentally hints that appointed punishment would come to them through raining clouds. The reference is to the Battle of Badr, when God helped believers by sending down clouds and rain (Bukhari), as was promised (25:26), and also sent down angels (8:10) who inspired the believers with courage and filled the hearts of the disbelievers with fear (8:13). Some of the disbelievers are reported to have actually seen the angels on that day (Zurqani). The matter was then "decided"; for, on that memorable day, all the chief leaders of the Quraish were killed, the Muslims obtaining a decisive victory which broke the power of the enemy. The coming of clouds refers to the rainfall which on the battlefield of Badr proved a blessing for the Muslims. It made the sand firm for them, while the land on the side of the enemy, being clayey, became slippery.

If, however, the verse be taken to refer to the hypocrites or the weak in faith, as the preceding two verses would suggest, then the clause, that Allah should come to them in the coverings of the clouds, would mean that if they did not mend their ways, God would have to chastise them even though they were apparently resting in the shade of faith, which is likened to a غمام or cloud. As shown under Important Words above, the word غمام (clouds) is sometimes used in connection with God’s mercy (7:161).