ءَاتِي

Important Words:

عفریت (stalwart) is derived from عفر. They say عفرہ i.e. he covered him with dust; he threw him on the ground. عفرہ(‘affara) means, he humbled or abased him. عفریت is a word which is used for men, the jinn and the devils and means, (1) strong and powerful; (2) sharp, vigorous and effective in an affair, exceeding ordinary bounds therein with intelligence and sagacity; (3) a chief; (4) evil in disposition and malignant; (5) insolent and audacious in pride, and in acts of rebellion and (6) one who rolls his adversary in the dust (Lane & Aqrab).

Commentary:

The words, "I possess power therefor and I am trustworthy," indicate that the said ‘ifrit was a very high official who wielded great authority and was therefore quite confident of carrying out the orders of his master to his entire satisfaction within the time allotted to him.

The words مقامک (thy camp) signify the place where Solomon had encamped on his way to Saba’ and was waiting for his envoys to come back with the reply to his letter to the Queen of Sheba.

Important Words:

طرفک (thy noble messenger) is infinitive noun from طرف (tarafa). They say طرف فلان i.e. such a one saw. طرف عینه means, his eyes moved in order to see. طرف means, the extremity or end of anything; eye, look, glance, blinking; a noble or generous man in respect of ancestry; government revenue; a messenger from Yemen. کریم الطرفین means, noble in respect of both father and mother. اطراف الارض means, the noble or exalted and the learned men of the earth. اطراف الناس means, the lower orders of the people. علی طرف means, beside, aside or apart (Lane & Aqrab).

Commentary:

The phrase قبل ان یرتد الیک طرفک may mean, (1) before thy messenger from Yemen returns to thee; (2) before the nobleman whom thou hast sent comes back to thee from Yemen; (3) in the twinkling of an eye, i.e. in a very short time; (4) before the government revenue is deposited in the treasury. In the last-mentioned meaning of طرف the expression would mean, "I would need no more money, the money already in the government treasury would be quite sufficient to meet the expenses of constructing a throne for the queen."

The expression "who had knowledge of the book" seems to refer to one who knew the intricacies of finance. He might be Solomon’s finance minister.

In this and the previous verse two offers to make the throne for Solomon have been mentioned, one by the ‘Ifrit who offered to prepare the throne before Solomon had raised his camp and started back, and the other by "the man who had knowledge." The latter made a still better offer of finishing the throne before Solomon’s messenger came back with the reply to his letter from the Queen. The context shows that Solomon accepted the second offer because he wanted to have the throne finished before the Queen came to pay her respects to him as he was to stay at that place till she had come and the whole ceremony was over. The verse also implies that all sorts of men were employed by Solomon—men of knowledge and experience, skilled and unskilled labourers, craftsmen and technicians.

Commentary:

Note the network of seductions created by Satan. But the great truth still stands and shalt ever stand: As to My servants, thou (Satan) shalt certainly have no power over them (17:66). The refuge certainly lies in God only, the Lord of man and the Lord of Satan and indeed the Lord of the worlds.

19:56; 20:133.

Important Words:

رجس (uncleanness) is derived from رجس (rajasa) which means, it was or became dirty or filthy or unclean or hated; he did a bad or evil action. رجس (rijsun) means, dirt or filth; a dirty or filthy thing; a thing or action disliked for its filthiness; a sin; an action that leads to punishment; doubt; infidelity; suggestion of the devil (Lane & Aqrab). See also 5:91.

Commentary:

The words "stay in your houses" show that the principal sphere of the activities of a woman is her house—not that she is not allowed to leave its four walls. She may go out as many times as she may require for the performance of a legitimate errand or the satisfaction of a legitimate need. But to move about in a mixed society and take part in all sorts of avocations and professions, shoulder to shoulder with man, and to do so to the neglect and detriment of her special domestic duties as the mistress of the house is not the Islamic conception of ideal womanhood. The Holy Prophet’s wives were particularly required to "stay in their houses" because the dignity of their exalted position as "Mothers of the Faithful" demanded this and also because Muslims often visited them to pay their respects and sought necessary information and guidance from them on all important religious matters.

The commandment seems to apply only to the wives of the Holy Prophet but it equally applies to all Muslim women. It is the Quranic way of address that while it appears to be particularly addressing the Holy Prophet, the address is meant equally for all Muslims. Similarly, a commandment addressed to the wives of the Holy Prophet applies also to all Muslim women.

The expression اھل البیت applies principally and primarily to the Holy Prophet’s wives. This is quite clear from the context and also from vv. 11:74 and 28:13. In its wider sense, however, it includes all members of a family who form one’s household, even one’s children and children’s children. The expression had also been used by the Holy Prophet for some of his select Companions. سلمان منا اھل البیت i.e. "Salman is member of our household" (Saghir), is a well-known saying of the Holy Prophet.

Commentary:

The tone of the Divine reply shows God’s great regard for Abraham. Instead of directly rejecting his request, God lovingly asks him to let the matter go, for His decree has already come to pass and the punishment could not now be averted.

3:192; 16:4; 38:28.

20:16; 40:60.

Important Words:

فاصفح (So turn away) is derived from صفح (safaha). صفح عنه means, he turned away from and left him. This expression also means, he turned away from his sins or faults i.e. he forgave him. صفح الناس means, he watched and looked into the affairs and conditions of the people. صفح (safhun) is the infinitive noun from it, meaning also the side of a thing. (Lane & Aqrab).

Commentary:

The word ساعة (Hour) is used to signify both the post-mortal Day of Judgement and the time fixed in this life for the punishment of the enemies of truth and the triumph of believers. The verse means to say that a careful study of the creation or the universe and its working leads to the conclusion that a great purpose underlies it. It not only proves that there is inevitably going to be a day of ultimate reckoning after death, but that even in this world truth ultimately triumphs and falsehood comes to grief. If human life were really confined to a short and temporary existence on this earth, then the vast organization of the illimitable universe would be much too extravagant a provision. The creation of the universe and the wonderful design and purpose that pervades it surely leads to the one inescapable inference that human life is much more than the limited, temporary and short existence on this earth. It is an insult to human intelligence to think that man has been created just to eat, drink and be merry for a while and then die an eternal death. The wonderful creation of the universe strongly repudiates such an idea. Human existence has a grand purpose to fulfil and the fulfilment of that purpose presupposes that it should extend to a time when man should attain to that high spiritual state for which he is created. Study of the human mechanism shows that machinery of such infinite complexity could not have for its object only the preservation of the finite physical life.

Similarly, a study of the creation of this universe and its mighty and wonderful working leads to the conclusion that in this life truth must ultimately prevail against untruth. The verse points out that just as it is impossible for the earth to subsist for one single day without the physical heavens, similarly, there could be no spiritual life divorced from the heaven of spiritual truths. Just as the earth can discharge its proper functions only so long as it forms a part of the whole universe, even so can man save himself from destruction only by forming a part of the spiritual system around him. The verse, therefore, purports to warn opponents of the Holy Prophet that, as they have cut themselves off from the heaven of spiritual truths, their wealth and possessions would not avail them in the least and the time has now come for their destruction and for the success and prosperity of those who have believed.

It may be noted here that the verse emphatically speaks of the impending destruction of disbelievers. History bears witness to the fact that after the promulgation of this prophecy, the condition of the Meccan idolaters changed quickly from bad to worse until their power was completely broken and Islam reigned supreme in the land.

It may further be noted that the verse under comment lends support to the view that this Surah was revealed towards the close of the Meccan period. At any rate the present verses must have belonged to that period, because they clearly speak of the imminent destruction of the Meccans. The first few verses of the next Surah also deal with the same topic.

The words, So turn away from them in a comely manner, signify that now when the time of the punishment of the Meccans has come, the Holy Prophet should cease to hold religious discussions with them.

Commentary:

This verse contains a further refutation of Atonement. It purports to say that every believer in Atonement will appear before God alone on the Day of Resurrection when he will have to render an account of his beliefs and deeds, and will have to carry his own cross and no one else will bear his burden and atone for his sins. Jesus himself says: "And whosoever doth not bear his cross and come after me, cannot be my disciple…whosoever will come after me, let him deny himself, and take up his cross and follow me" (Luke 14:27; Mark 8:34).

27:8; 28:30.

Important Words:

آنست (I perceived) is derived from انس (anisa). They say انس به i.e. he became familiar with him. آنسه (anasa-hu) means, he perceived it; he saw him or it and looked at him or it; he heard it, namely a sound; he felt it; he was sensible of it; he knew it; he had certain knowledge of it; he was acquainted with آنست منه الرشد means, I knew him to be characterised by maturity of intelligence and rectitude of actions and good management of affairs (Lane & Aqrab).

قبس (brand). They say قبس منه ناراً he took fire from him. قبس النار means, he lighted or kindled the fire. قبس means fire, or live coal; a brand or a firebrand; a piece of fire which one takes upon the end of a stick (Lane & Aqrab).

Commentary:

Opinions differ as to what it was that Moses actually saw. In fact it was a vision that he had seen. The language of metaphor which has been used in this account of Moses also lends support to the view that he had only seen a vision and that he himself was conscious of the fact that he had seen no fire of wood or coal. If he had actually seen a material fire of wood, Moses would have used the words "I perceive the fire" and not the words "I perceive a fire", as he did.

Visions, however, are of two kinds: (a) those that concern only an individual. In such visions the Divine manifestation which is called ولایت (manifestation shown to God’s beloved other than the Prophets) in the spiritual terminology remains confined to the concerned individual. (b) Visions in which جلوهٔ نبوت (manifestation shown to the Prophets) is shown, the Divine manifestation extends also to the Prophet’s people.

By the words, "perhaps I may bring you a brand therefrom or find guidance at the fire", Moses meant to say that if it were جلوۂ نبوت that he had seen, then he would be given a new Shari‘ah for his people but if it were only جلوۂ ولایت he would receive some guidance for his own spiritual advancement.

It may be of interest to note that fire is of three kinds; (a) that which has light and also burns; (b) that which has no light but it burns; and (c) that which has light but does not burn. The fire which Moses had seen seemed to belong to the last category.

The word "tarry" implies that Moses wanted privacy for communion with God, therefore he asked his family to remain behind.

According to the Quran the incident to which reference has been made in this verse took place after Moses had completed his ten years of service with Shu‘aib in Midian and was actually on his way to Egypt with his wife and not as the Bible says that it occurred before he left for Egypt and was staying with Shu‘aib and that when one day he led the flock of Jethro, his father-in-law, to the back side of the desert and came to the mountain of God, even to Horeb, "the angel of the Lord appeared unto him in a flame of fire out of the midst of a bush" (Exod. 3:1-3). Consideration of all the relevant facts of geography contradicts this Biblical account as the Lord appeared to Moses on mount Horeb which is in the desert of Sinai hundreds of miles away from Midian; and Moses after having had this experience could not possibly have gone back to Jethro, with the flock to apprise him of it the same evening as the Biblical account implies. Thus the Quranic account, is more in accordance with reason and facts of geography than the Biblical account. According to it the incident occurred after Moses had left Midian for good.

15:86; 40:60.

Important Words:

أخفیھا (I am going to manifest it) is derived from خفی which has two contrary significations: خفیالشیء (khafiya) means, the thing was or became hidden, concealed or covered. خفیالشیء (khafa) means, he made the thing apparent, manifest, plain or evident. They say خفی المطر الفأر i.e. the rain made the rats come forth from the holes. أخفیالشیء means, he removed خفاء (covering) of the thing. The Quranic expression أکاد أخفیھا means, I am almost making it to appear; I am almost removing that which covers it i.e. I am going to manifest it (Lane & Aqrab). The expression may also mean, I am going to keep it concealed.

الساعة (the Hour) may mean the Day of Resurrection; or the time of triumph of the cause of Moses and that of the discomfiture and destruction of his enemies.

Commentary:

Moses is here told that when he preached his divine mission, he will be opposed and persecuted but no opposition or persecution will be allowed to impede or arrest the progress of his cause, and that the signs foretelling the death and destruction of those who stood in his way will become increasingly manifest.

The verse may also mean that the time of the destruction of the enemies of Moses will remain hidden so that when the Divine punishment overtook them all of a sudden, they will become completely nonplussed and will not know what to do.

15:86; 18:22; 20:16; 40:60; 45:33.

Commentary:

The verse continues the theme of its predecessor and like it constitutes an inevitable conclusion to v. 6 viz. "that the Hour will certainly come and that Allah will raise up those who are in the graves." The expression "who are in the graves" may also refer to those who are spiritually dead and are waiting for a Divine Reformer to come and raise them from their graves, i.e. their spiritual death. This expression and the word الموتی (the dead) in the preceding verse may be taken as depicting two aspects of the spiritually dead people.