ٱعْمَلُ

11:94,122; 39:40-41.

Important Words:

مکانتکم (as best you can). The word مکان is considered by some to have been derived from کان which means, he or it was, or he or it came into existence. مکان means, place of being or existence. مکانة means, place of being or existence; state or condition. The Arabs say مکانك و زیدا i.e. keep where thou art and approach not Zaid (Lane & Aqrab). The expression اعملوا علی مکانتکم means, do what you can; or act as best you can; or remain where you are and do your worst (Kashshaf). Some authorities, however, consider the word to have been derived from مکن in which case it signifies greatness; or high rank or standing; or honourable a place or position, especially 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 then see what the result will be."

Commentary:

As explained under Important Words, the expression اعملوا علی مکانتکم means, you may do your worst and exert yourselves to the utmost of your power and resources to extirpate Islam and destroy the small Muslim community but you will never succeed.

The words, Soon will you know whose will be the ultimate reward, signify, "you will soon see which of the two parties will succeed in the end." The word الدار (abode) may refer either to this world or to the next. In both cases the ultimate reward is reserved for the truthful.

9:94.

Commentary:

Though the party of Muslims referred to in the preceding verses repented and their repentance was accepted, yet they are here told that repentance cannot be complete unless one shows by one’s later actions, that one has really and truly reformed oneself. These men are, therefore, warned in this verse that their future actions would be particularly watched.

6:136; 11:94; 39:40.

Commentary:

The Holy Prophet is here commanded to say to disbelievers that bootless quarrelling and fighting serves no useful purpose. Time will show who is in the right and who in the wrong by the results that the actions of Muslims and their opponents produce.

6:136; 39:40.

Important Words:

علی مکانتکم (as best you can). See 6:136.

Commentary:

The words, act as best you can, I too am acting, mean that they should go on working according to their own lights and plans, and he could work as guided by his faith. The results would show who was working in accordance with God’s will and who was seeking to defy and frustrate His purpose.

In fact, Prophets of God always ask their people to leave the matter to God and wait for His decision, but their opponents always seek to take the matter into their own hands. The result invariably is that their efforts to destroy the Prophet and his followers prove futile and they themselves are destroyed.

Important Words:

سابغات (full length coats of mail) is the plural of سابغة. درع سابغة means, a coat of mail that is wide or ample and long or such that one drags upon the ground by reason of its length and ampleness. نعمة سابغة means, a complete or full boon (Lane & Aqrab).

سرد (rings) is substantive noun from سرد (sarada) which means, he put the thing forward from one stage to another in regular order and uninterruptedly; he made it consecutive, successive or uninterrupted. سرد فی الدرع means, he fabricated the coat of armour by inserting the rings into one another. سرد الحدیث means, he related uninterruptedly and well the tradition or narrative (Lane & Aqrab).

Commentary:

The reference in this verse is again to David’s military might. The words "and do righteous deeds" embodied an admonition to the people of David that they were not to exult in their military conquests. Their main and principal object should be to preach and practice goodness. The implied admonition is meant for Muslims.

21:81.

Important Words:

محاریب (palaces) is the plural of محراب which among other things means, a palace; a mosque (Lane & Aqrab). See also 3:38.

جفان (basins) is the plural of جفنة which is an infinitive noun from جفن. They say جفن الناقة i.e. he slaughtered the she-camel and gave the flesh for food to the people in bowls. جفنة means, a large bowl or receptacle, particularly used for food; a small well; a generous man. جفنة غراء means, a generous man who entertains many guests and feeds many. He is so called because people are fed by him in the جفنة (Lane & Aqrab).

جواب (reservoirs) is the plural of جابیة which is derived from جبا. They say جبا الخراج i.e. he collected the tribute. جبا الماء فی الحوضmeans, he collected the water in the pond. جواب is the plural of جابیة which means, a large watering-trough in which water is collected for camels, a water reservoir; a company of men (Lane & Aqrab).

راسیات (fixed) is the plural of راسیة which is derived from رسا which means, it was or became fixed, firm, stable. قدر راسیةmeans, a cooking pot that will not be removed from its place on account of its large size and heaviness. جبال راسیة means, firm mountains (Lane & Aqrab). See also 16:16.

Commentary:

The verse shows that besides being a highly prosperous, powerful and civilized monarch, Solomon was the prince of builders among Israelite rulers. He had a special taste for architecture which had greatly developed under him. The Temple of Jerusalem bears an eloquent testimony to his fine architectural taste.

7:33.

Commentary:

The fact that there exists a deep and subtle connection between the food that a person eats and his actions good or bad has now begun to be increasingly recognized by medical science. But Islam laid down as far back as 1400 years directions and instructions relating to food which possess great moral significance. While it is admitted that the properties of vegetables and mineral foods have their effect upon man, there is no reason why a man should not be affected by peculiar habits of an animal whose flesh he frequently eats. It has been established that the eating of the flesh of certain animals encourages unnatural vice and sexual perversions. Further research in this direction will confirm the principle on which Islamic restrictions and regulations concerning food are based. The basic principle laid down by Islam is that as man must develop all his natural instincts and faculties, therefore he should partake of all kinds of food, except those that are likely to do him physical, moral or spiritual harm. The use of pure and good food produces healthy mental condition which in turn produces good and righteous actions. It is to this great scientific truth that the words "and do good deeds" point, and thus by recognizing that food exerts a powerful influence on man’s morals Islam has subjected it to certain limits and conditions.

The word الرسل (Messengers) includes their followers also. The commandments given to the Messengers and Prophets of God are meant for their followers also.

6:136; 11:122.

Important Words:

مکانتکم (as you can). مکانة is considered by some to have been derived from کان which means, he or it was, or it came into existence. Thus it means, place of existence; state or condition. It may also be taken to have been derived from مکن. They say مکن عند الامیر i.e. he had a great position with the prince. In this sense of the root word مکانة would mean, greatness; high rank or standing; honourable place or position; power. The expression اعملوا علی مکانتکم would thus mean, do what you can; do your worst (Lane & Aqrab).

The verse throws out an open challenge to disbelievers to do their worst and use all their power, resources and influence to destroy Islam but they will never succeed in their evil designs. Islam is humanity’s last hope and final destiny and, therefore, its cause is bound to triumph and prevail.

38:29.

Important Words:

یلحدون (deviate) is formed from ألـحد which is derived from لـحد. They say ألـحد فی الدین i.e. he deviated or swerved from the right way with respect to religion, he impugned the religion (Lane & Aqrab). Thus the expression یلحدون فی آیاتنا signifies that disbelievers deviate from the right path with respect to our signs, i.e. they adopt a crooked attitude when they are invited to ponder over the signs of God. While outwardly they profess to be honest, in their heart of hearts they are insincere and crooked. See also 16:104.