کَانَ

26:153.

Important Words:

رھط (party) is derived from (rahata) which means, he took large bits; he devoured greedily. ارتھط القوم means, the people assembled. رھط means, a man’s people or tribe consisting of his near relations or kinsfolk; a number of men less than ten among whom there is no woman; or a number of men from three to ten or from seven to ten (Lane & Aqrab).

Commentary:

By implication the reference in the verse is to the enemies of the Holy Prophet, prominent among whom were nine persons. Eight of them were killed in the Battle of Badr and the ninth, the notorious Abu Lahab, died at Mecca on hearing of the news of the defeat at Badr. The eight were: Abu Jahl, Mut‘im bin ‘Adiyy, Shaibah bin Rabi‘ah, ‘Utbah bin Rabi‘ah, Walid bin ‘Utbah,’ Ummayah bin Khalf, Nadar bin Harith and ‘Aqbah bin Abi Mu‘ait. All these nine men conspired to murder the Holy Prophet. The actual plan to select one man from every tribe of the Quraish and then make a concerted murderous attack upon the Holy Prophet so that no particular tribe might be held responsible for his murder came from Abu Jahl, the leader of this wicked junta.

The present Surah was revealed towards the middle of the Meccan period and the plot against the Holy Prophet matured just before his departure for Medina. Thus mention of such a plot in the account of Prophet Salih implied a prophetic reference to a similar plot against the Holy Prophet at a later date. A reference to the plot against the Holy Prophet has also been made in 8:31. See next verse.

7:79; 11:68.

Commentary:

The end of the plottings of the Meccan chiefs against the Holy Prophet as referred to above was that they themselves met with complete discomfiture and destruction.

7:83; 26:168.

Important Words:

یتطھرون (would keep clean) is derived from طھر which means, he was or became clean. طھر الشیء (tahhara) means, he made the thing clean with water, he washed the thing. یتطھرون is from باب تفعل which is generally used to imply affectation. The word was used by the opponents of Lot ironically and by way of taunt, meaning that his family and people posed and paraded as extra pure and righteous persons. Sometimes man sinks so low in sin and vice that he becomes lost to all sense of decency and even the voice of conscience becomes stilled in him and he exults in crimes and instead of being ashamed of his own wicked deeds he makes taunting and sarcastic remarks against good people. So did the people of Lot.

31:11; 50:10.

6:2.

Commentary:

The first argument in favour of the subject introduced in the preceding verse is taken from nature—from the creation of heavens and earth, from the coming down of rain and the life it gives to the dead earth and from mountains and rivers. All these things point to the existence of a great Divine Being Who is One and Unique in His marvellous powers and attributes.

16:37; 30:43; 40:83.

Commentary:

In this verse the disbelievers are warned that they will not be allowed to arrest or retard the progress of the Holy Prophet’s noble cause; on the contrary, by opposing him they will only bring ruin upon themselves. The lesson is writ large on the pages of history that denial of truth has always led disbelievers to destruction and desolation. In the next verse the Holy Prophet is consoled and comforted that he should not feel distressed because of the plots and conspiracies of his enemies, as their evil designs can do him no harm and will only recoil on their own heads.

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.

7:21, 28; 20:121.

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

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

Important Words:

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

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

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

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

Commentary:

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

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

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

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

Commentary:

"Great Spoils" may refer to the great gains which the Muslims got as a result of the "near victory" promised in the preceding verse.

The repeated mention in the Surah of the Divine attributes "Mighty," "Wise" and "Powerful over all things" seems to signify that the seemingly humiliating Treaty of Hudaibiyyah proved a source of great power for Muslims, as it had been signed by the Prophet in obedience to God’s command Who is Mighty, Wise and Powerful.

10:84.

2:50; 7:142; 14:7.

Commentary:

The policy of "divide and rule" which has been practised with such deadly effect by the Colonial Powers of the west in this twentieth century was also followed by Pharaoh. He had split the people of Egypt into parties and sections and had made invidious distinctions between them. Some of them he favoured and others he exploited and suppressed. Moses’ people belonged to the latter unfortunate class.

The words, "he slew their sons and spared their women," besides bearing the apparent sense, viz. that in order to keep the Israelites under permanent subjection, Pharaoh destroyed their manhood and kept alive their women, may also signify that by his policy of exploitation and heartless suppression, Pharaoh sought to kill all manly qualities among the Israelites and thus made them timid like women.