لِمَن

48:26.

Commentary:

From this verse begin commandments relating to حج or the Pilgrimage. The Pilgrimage is performed in the following manner: The would-be pilgrim enters into a state of احرام (Ihram) on reaching the میقات i.e. certain prescribed places slightly varying in distance in different directions, but in all cases outside حرم (the Sacred Territory). In the state of احرامthe pilgrim is forbidden sexual intercourse, the use of scent or perfumed oil, the wearing of sewn garments, hunting and the like. The male pilgrim discards ordinary clothes, putting on white unsewn sheets and keeping the head uncovered. The female pilgrim may put on ordinary but simple clothes and should ordinarily keep her face uncovered. The pilgrim (male or female) is required to repeat the following words as often as possible: Labbaik, Allahumma labbaik, Labbaik. La sharika laka labbaik. Innal-hamda wanni‘mata laka wal mulka la sharika laka…” i.e. "My Lord! I am at Thy service. There is no equal or partner with Thee. So I am at Thy service alone. All praise belongs to Thee and all blessings are from Thee and all authority rests in Thee. I say again, there is no equal or partner with Thee. So I am at Thy service alone."

At Mecca the first thing the pilgrim does, preferably after having a bath, is to perform seven circuits round the Ka’bah then he briskly walks or runs between the Safa and the Marwah (see 2:159) seven times. On the eighth day of Dhul-Hijjah (the month of Pilgrimage) he goes in the morning from Mecca to Mina, which is about three miles from Mecca, where he halts to perform, at their appointed time, the five daily Prayers, beginning from the midday Prayer. Next morning (i.e. the 9th) he starts from Mina and passing through, or by, Mash‘arul-Haram, which is about six miles from Mecca, he goes on to the great plain at ‘Arafat, three miles further ahead, where, before he actually enters ‘Arafat, he says the midday and the afternoon Prayers together; and when all the pilgrims have entered ‘Arafat, the Imam delivers a sermon, while the pilgrims do nothing but silently pray and stand still. Thereafter the pilgrim returns after sunset to Muzdalifah or Mash‘ar where he says the evening and the night Prayers together and spends most of his time in prayer and meditation. Next day (i.e. the 10th) after offering his morning Prayer at Mash‘arul-Haram he starts back early for Mina, where he casts pebbles (seven in number) at the three appointed pillars beginning with the Jamratul-‘Aqabah, repeating this each day that he stays at Mina. The same day, i.e. the 10th, the pilgrim offers his sacrifice (goat, sheep, ram, cow, camel, etc.), gets his head shaved, takes a bath and puts on his ordinary clothes. Thereafter he proceeds to Mecca and again performs the circuit of the Ka‘bah seven times and then returns to Mina if he should so desire. The stay at Mina may last from part of a day to three or four days known as ایام معدودات (i.e. the numbered days) with which the Hajj is completed. All this time the pilgrim should repeat, as many times as possible, the above mentioned prayer.

عمرة or the Lesser Pilgrimage consists in entering into a state of احرام (Ihram) in the way described above, circuiting the Ka‘bah seven times, running between the Safa and the Marwah and offering a sacrifice which, however, is not obligatory. ‘Umrah may be performed at any time of the year, whereas the Hajj or the Greater Pilgrimage is performed only during the month of Dhul-Hijjah. For the literal meanings of the words Hajj and ‘Umrah see note on 2:159.

The words, If you are kept back, refer to a state of affairs when a would-be pilgrim is prevented by disease, or a state of war, or some other cause, from visiting the Ka‘bah to perform the Hajj or the ‘Umrah. In this case the pilgrim may refrain from proceeding further and should sacrifice whatever offering is easily available, i.e. a goat, a sheep, a cow, or a camel, etc. But he should not shave his head until the offering reaches its destination, the idea being to remain in the state of Ihram until the offering reaches Mina which is the place meant for it. If, however, the offering cannot be sent to Mecca, it may be sacrificed by the pilgrim at the place where he is detained and the meat either consumed by the pilgrim himself or distributed among friends, relatives, neighbours, etc. It will be noted that the offering of a sacrifice is obligatory only when a would-be pilgrim is prevented from completing his Hajj or ‘Umrah. In ordinary circumstances when a person performs a Hajj or an ‘Umrah separately, it is only supererogatory, becoming obligatory only when the Hajj and the ‘Umrah are combined.

The clause, should make an expiation either by fasting or almsgiving or a sacrifice, relates to such people as cannot shave their heads owing to some ailment. The alternatives mentioned are meant to suit different grades of people. Fasting is meant for the poor; feeding the needy for the pilgrims of the middle class; and the offering of a sacrifice for the rich. The Quran does not fix the number of days for which one is to fast, or the number of the poor whom one is to feed or the kind of animal which one is to sacrifice. The Holy Prophet is reported to have once prescribed fasting for three days (i.e. three one-day fasts), and the feeding of six poor men and the offering of a goat as a sacrifice (Bukhari).

The words, when you are safe, mean, when the war is over, or when other obstacles are removed. In such case it is open to a person to proceed to Mecca with the intention of performing ‘Umrah and then stay on to perform Hajj in the ensuing month of Dhul-Hijjah. This is what is referred to in the words: who would avail himself of ‘Umrah together with the Hajj.

‘Umrah and Hajj may be combined in two ways: One way is for the would-be pilgrim to make up his mind to perform the ‘Umrah only and enter into the state of Ihram with that intention, and then perform its rites and finish it. After that on the eighth day of Dhul-Hijjah one should again enter into the state of Ihram and then perform the prescribed rites of Hajj. This form of combining the ‘Umrah and the Hajj is technically called Tamattu‘ which literally means, "availing oneself of a thing".

The second way is that a man should make up his mind to perform the ‘Umrah and Hajj simultaneously. He should, in this case, enter into the state of Ihram with that intention and should remain in that state till the end of the Pilgrimage. This combination of Hajj and ‘Umrah is called قران (Qiran) which literally means, "the putting together of two things". In both Tamattu‘ and Qiran it is obligatory to offer the sacrifice, while in the case of Hajj alone or in the case of ‘Umrah alone, the offering of the sacrifice is not obligatory. In the verse under comment the word تمتع is not used in the technical sense and covers قران also.

The fasting mentioned in the clause, should fast three days during the Pilgrimage, is distinct and separate from the fasting mentioned above. The first-mentioned fasting was meant for those who cannot shave their heads, while this fasting is meant for those who are unable to offer a sacrifice in case of Tamattu‘. The three days spoken of are preferably the 11th, 12th and 13th of Dhul-Hijjah. The remaining seven fasts may be observed after one has returned home.

The clause, this is for him whose family does not reside near the Sacred Mosque, means that the permission to combine Hajj with ‘Umrah is meant not for the residents of Mecca but for those who come from outside. By some, however, the words "the Sacred Mosque" have been extended to include the whole of حرم i.e. the Sacred Territory in and around Mecca.

The final clause, fear Allah and know that Allah is severe in punishing, has a twofold meaning: (1) That Muslims should not think that these are mere minor details of certain outward rites and may therefore not be strictly observed; for all these things which the All-Knowing God has prescribed for the Faithful are necessary in His sight and are meant for their own good. So, whoever neglects these details not only incurs the displeasure of God, but also hinders his own spiritual progress. (2) That the performance of Hajj should not fill the heart with pride (which unfortunately is very often the case nowadays), for this would defeat the very object of Pilgrimage which is the attainment of تقوی or fear of God. In such case, the so-called pilgrim will not find himself nearer God but rather would see His punishment descending on him.

In connection with this verse, it should also be noted that besides giving a general meaning as stated above, it also refers to a specific incident in Islamic history, i.e. the Truce of Hudaibiyyah. The verse was revealed before that truce and hinted that a time was coming when Muslims would start towards Mecca with the intention of performing Pilgrimage, but they would be "kept back" from doing so by disbelievers. Later, however, God would grant them victory over the disbelievers and they would be "safe" to perform the Pilgrimage in peace. What a true picture of the apparent set-back at Hudaibiyyah and the subsequent Fall of Mecca at the hands of the Holy Prophet!

3:170.

Important Words:

احیاء (living) is the plural of حی which, among other things, means: (1) one whose life work does not go in vain; (2) one whose death is avenged. A well-known pre-Islamic poet, Harith ibn Hillizah, author of the seventh Mu‘allaqah, says:

إن نبشتم مابین ملحة فالصا قب فیھا الاموات والاحیاء i.e. If you dig the graves between Milhah and Saqib, you will find some who are dead, and others who are living. In this couplet by the "living", the poet means such persons as were slain in battle but whose blood was avenged, and by the "dead" he means those whose blood was not avenged.

Commentary:

The teaching about صبر (steadfastness) naturally brings in the question of sacrifices that Muslims were making in the cause of Islam. Therefore the Quran suitably refers here to the subject of martyrdom. Death is not the end of life, and in this respect believers and unbelievers stand on the same footing and the martyrs too enjoy no distinction. Nor would it be wrong to speak of them as dead in the ordinary sense of the word. But the word احیاء (living) has been used here about martyrs in a special sense.

As explained under Important Words above, the word حی (living) is also applied to him whose work, or, more properly speaking, the cause for which he lays down his life, does not come to an end with his death. The verse, therefore, points out that those who lay down their lives for Islam should not be regarded as dead, because the cause for which they give their lives still stands and is all the more strongly upheld by others who take their places.

Again, according to the Arabic idiom, حی (living) is also one whose blood is avenged. The verse, therefore, implies that as full satisfaction is taken for the blood of Muslims killed in the way of God, not only in the sense that far more non-Muslims join the fold of Islam than those killed in the wars but also in the sense that the number of non-Muslims killed is much larger than those killed among the Muslims, therefore Muslim martyrs are not really dead.

The word حی (living) may possess yet another significance. As a rule, life after death does not fully begin immediately after death. The soul of man continues in a state of torpor for sometime after death. This period varies with different persons according to the degree of their spiritual purity. As martyrs sacrifice their lives for the sake of God, their souls do not remain long in torpor but are quickly revived into a new life. This is one of the reasons why martyrs are called living, not dead.

The verse comprises a great psychological truth which is calculated to exercise immense influence on the life and progress of a people. A community that does not duly honour those of its members who lay down their lives for the cause for which the community stands, sows the seed of its own ruin. Again, a community which does not arrange to remove the fear of death from the hearts of its members, seals its own fate. The verse under comment provides an effective safeguard against both these dangers.

13:27; 29:63; 34:37.

Important Words:

ویکان (Ah).ویک is a compound expression made up of وی and ک and is used for surprise and reproach, وی meaning woe and ک being a letter of address. They say ویک i.e. woe to thee. Some say ویک is ویلک (thy perdition), ل having been omitted. ویک being an expression of surprise or reproach means, oh; ah. وی لزید also means, well done Zaid, bravo Zaid (Aqrab).

2:266; 30:40.

Commentary:

In the foregoing verses, it was pointed out that it is a law of God that He gives new life to deserving nations after they have become dead, and the case of the Israelites was mentioned as an instance. It was further indicated that the progeny of Abraham would rise four times, the Israelites and the Ishmaelites each rising twice. Now, in order to prepare Muslims for the promised rise, God reverts to the means of national progress and exhorts the Faithful to spend freely in the cause of God, pointing out that their case is like that of a seed which is multiplied 700 times and even more. Thus 700 times is the least reward that will be given to Muslims, and there is no limit to what God will bestow over and above this. History shows that this promise was fulfilled to the very letter; for the reward which God gave to the early Muslims in this world was not only 700 times of what they spent in the cause of Allah but immeasurably greater; and the reward in the world to come will certainly be greater still.

21:48.

5:19, 41; 48:15.

Commentary:

In this and the following two verses, with which the present Surah concludes, the subject of تزکیة (tazkiyah) or purification has been dealt with as promised in the prayer of Abraham (2:130). By reminding us that to Allah belongs whatever is in the heavens and whatever is in the earth, the Quran teaches us that, since everything is God’s, we must avoid all those things which He requires us to avoid and adopt all those which He requires us to adopt. If we obey the commandments of God, which are meant for our own good, He will cause us to thrive and prosper, for He is the Controller of all causes and all effects.

The verse embodies the great secret of attaining purification. That secret is, that if you wish to become pure, you should begin with the root, i.e. you should make your hearts pure. Says the Holy Prophet: "In the body of man there is a piece of flesh; if this piece of flesh is sound, the whole body becomes sound; if it is corrupt, the whole body becomes corrupt. Behold! It is the heart" (Bukhari).

The particle با (for) in the Arabic clause rendered as, Allah will call you to account for it, means: (a) by means of or on the basis of; (b) for or because of. Following the first meaning, the verse would mean "Allah will call you to account by means of it or on the basis of it", i.e. your actions will be judged on the basis of that which is in your hearts. They will be weighed from the point of view of your motives. This is another way of saying, in the words of the Holy Prophet, انما الاعمال بالنیات i.e. Surely, the actions of men will be judged by the intention or the motive with which they are performed (Bukhari). Following the second meaning of it, the verse would mean, "Allah will call you to account for it or because of it", i.e. no human thought will be lost, however hidden it may be and that it will be requited or pardoned as Allah may will it.

In connection with the words, whether you keep it hidden, it should be remembered that God will not call man to account for passing or momentary thoughts that sometimes cross his mind, for they are beyond one’s control. In 2:287 we read, "Allah burdens not any soul beyond its capacity", and it is certainly beyond our "capacity" to check the fleeting thoughts that occasionally flash across our minds. It is only the evil thoughts that we cherish and harbour in our minds, such as malice, envy, etc., and we shall be called to account for only the evil designs that we knowingly evolve and contemplate. The Holy Prophet is reported to have said that God has commanded the angels saying: "If a servant of mine thinks of doing an evil deed, do not write it down against him; but if he carries out his intention, then write it down. And if he intends to do a good deed, but abstains from doing it, write it down as one good act; and if he actually does a good deed then let it be noted as ten acts of virtue" (Tirmidhi).

The expression, whomsoever He pleases, does not mean that God acts, as it were, arbitrarily without law or purpose. In the Quranic idiom the expression, "the will or pleasure of God," rather denotes the existence of a natural law (7:157). But as in the case of Allah it is His will which stands for His Law, therefore the Quran uses this expression to point out that (1) God is the final authority in the universe; and that (2) His will is the law; and that (3) His will manifests itself in a just and benevolent manner, for He is the possessor of perfect attributes (17:111).

2:121.

2:77.

57:30.

Commentary:

The construction of this verse, though seemingly rather complicated, is designed to make it capable of different interpretations. We will give here those most apparent:

(1) The clause, And obey none but him who follows your religion, is a continuation of the concluding clause of the preceding verse. Thereafter comes a parenthetical clause beginning with the words, Say, surely the true guidance, and ending with the words, the like of that which has been given to you. Then comes again the speech of the Jews in the words, Or they would dispute with you before your Lord, the verse finally ending with the Divine commandment, Say, All bounty, etc. The style is peculiar to the Quran and is intended to produce a good psychological effect.

The words, that one be given the like of that which has been given to you, which Muslims are bidden to say are in fitting contrast to the words of the Jews quoted in the beginning of the verse, i.e. obey none but him who follows your religion. Jews make God a national deity, debarring all others from His favours, whereas Muslims believe in Him as the Lord of all, basing His right to greatness on the bestowal of His favours in whatever form and to whatever people they may come. Moreover, they believe that the fold of Islam, which is Allah’s universal guidance, is open to all peoples. The words of the Jews, Or they would dispute with you before your Lord, mean that if the Jews follow any dispensation other than their own, they would thereby prove their own guilt in the sight of God, for in that case they would be tacitly admitting that the door of God’s favours is open to others as well, and thus they would make themselves liable to punishment for rejecting Islam. The words, All bounty is in the hand of Allah, mean that the bestowing of the gift of prophethood upon a people is in the hand of God alone and He confers it on those who are deserving of it.

(2) According to another interpretation, only the words قل ان الھدی ھدی الله which in this case would be translated as "Say, the true guidance is the guidance of Allah," would be considered as being parenthetical and the following words, i.e. that one be given the like of that which has been given to you, etc. would be taken to form part of the speech of the Jews. In this case the clause would signify that the Jews say to one another that the guidance that has come to the House of Israel, or the favours that have been bestowed on them, can never be vouchsafed to any other people. They are the exclusive privilege of Israel.

(3) Yet another interpretation is obtained, if the speech of the Jews is taken to end with the words, obey none but him who follows your religion, the succeeding clauses being considered to be all Divine speech put in the mouth of believers. In this case the words فتقبلوه would be considered to be understood before the clause او یحاجوکم عند ربکم and the entire expression would mean, "so they should accept it, or they should dispute with you before your Lord", signifying that, as true guidance is the guidance contained in the Quran, so either the Jews should accept it or they and Muslims should place their case before God for decision, i.e. they should have a مباھله (Mubahalah), i.e. a prayer contest with them and pray to God to help the righteous and destroy the wicked as already explained in 3:62.

3:110, 190; 4:132; 24:11.

Commentary:

As Master and Owner, Allah is more inclined to forgiveness and mercy than to punishment, although He has sometimes resort to the latter for the ultimate good of mankind.

13:27; 30:38; 34:37; 39:53; 42:13.

4:117.

Important Words:

یشرك (associates partners) is derived from شرك . They say شرك فیه i.e. he shared or participated with him in it; he was or became his co-partner in it. أشرك بالله means, he attributed to God or associated with Him a partner or co-partner, whether in His person or attributes or dominion, etc. شرك means: (1) participation or co-partnership; (2) the attribution of a co-partner to, or associating a partner with, God, i.e. belief in the plurality of Gods (Lane & Aqrab). شرك in its wider sense is not confined to worshipping idols or looking upon certain beings or things as partners with God or possessing His attributes or sharing in His dominion, etc. It extends to loving a thing or a being as one should love God, or trusting in a thing or a being as one should trust in God, and so on. This latter kind of شرك is known as شرك خفی i.e. the hidden شرك being not easily discernible.

Commentary:

The reference in the verse is not only to idol-worship, but also to such idolatrous practices as are in vogue among common people, even among present-day Muslims, such as the adoration of saints and offering prayers and oblations to them. All such abominable practices are shirk in the sight of God. Butشرك خفی (hidden shirk), i.e. loving or trusting in a thing or being as one should love and trust in God, may be forgiven, if done in ignorance and through lack of proper care, provided one is a sincere believer in God and His Prophet and strives to do good works.

The expression, Allah will not forgive, does not mean that an idolatrous person can never repent or that his repentance cannot be accepted even in the present life. The expression relates to the time after death, i.e. one who dies in a state of shirk will not be forgiven.

4:49.

4:137.

Commentary:

See note on 4:49.

62:7.

2:285; 3:130; 5:41.

Commentary:

The claim of Jews and Christians to be "the sons of God and His beloved ones" is found in 2:81, 112; 3:25; 62:7.

The clause, Why then does He punish you for your sins, contains a double argument against the preposterous claim of the People of the Book. If they are truly the sons of God and His beloved ones, why do they commit sins which is a sign of filth and uncleanness? One springing from God and beloved of Him must certainly be above this, for God loves not those who are filthy and commit sins. Again, if they are really the sons of God and His beloved ones, why do they suffer torment and punishment while a divine being must be above such weakness?

5:19; 48:15.

Commentary:

Expressions like, He punishes whom He pleases and forgives whom He pleases, do not mean that the divine government of the universe is arbitrary and is based on no system or law. Such expressions are only intended to point out that, God being the final authority in the universe, His word is the law, there being no appeal against His orders. So man should be extremely careful in following His wish and carrying out His commandments. But, as God has Himself ordained, "His mercy surpasses or outweighs His anger" (Bukhari), and the universe is governed by "set laws of good and evil" (Muslim, ch. on Iman).

See 29:63.

13:27; 29:63; 30:38; 34:37; 42:13.

Commentary:

The verse sums up the theme of the foregoing verses, viz. that God has decreed that a people who are poor and weak should now become powerful and prosperous by following the Holy Prophet, and those who are rich and powerful should suffer disgrace and degradation because they have rejected the truth. When this happens it will constitute a great sign to prove the truth of the Holy Prophet.

29:63; 30:38; 39:53.

10:8.

Important Words:

فی (as compared with) is a particle used in a vast variety of senses. It denotes inclusion or in-being either in relation to place or time, as in the sentences زید فی الدار i.e. Zaid is in the house, and فی ایام معدودات i.e. during a certain number of days. In many instances it may be rendered as "of" or "concerning" or "in respect of" as in اتحاجوننا فی الله i.e. do you argue with us concerning God. It also denotes concomitance and is sometimes synonymous with مع meaning, "among" as in ادخلو فی امم i.e. enter you with peoples. It also denotes the assigning of a cause, meaning, "on account of or because of" as in the words occurring in a saying of the Prophet ان امرأة دخلت فی النار فی ھرة حبستھا i.e. verily, a woman entered Hell because of a cat she kept confined without food (Muslim, Kitabul-Birr was-Silah). It is also synonymous with الی and علی as well as with من and is sometimes used to denote comparison, as in the sentence ما علمی فی بحرہ الا قطرة i.e. my knowledge is but a drop as compared with his knowledge which is like a sea (Aqrab & Lane).

Commentary:

The verse disabuses the minds of disbelievers of the wrong notion that by accepting Islam they would lose the material benefits they now enjoy and that the bliss of the next world which it promises is but an imaginary thing. By saying that the prosperity or poverty of this life are in the hands of God, the verse implies a subtle hint that God had already decreed that all this prosperity should be transferred from the enemies of the Holy Prophet to his followers and therefore their acceptance of him would not even entail any worldly loss for them. The verse, however, proceeds to say that if even the acceptance of the Prophet led to some loss of worldly good, it would not matter, for his teachings embody abiding and permanent principles and relate to the everlasting life of the Hereafter compared with which the things of this world are of no account. This is what is expressed in the words, the present life is but a temporary enjoyment as compared with that which is to come. Incidentally, the verse enunciates the great principle that intellectual and mental culture are superior to material progress, which always follows in the wake of intellectual advancement.

13:27; 29: 63; 39:53; 42:13.

Commentary:

The verse seems to hold out a promise to those who are looked down upon and are oppressed and exploited, that by accepting the new Message, they will become rich and powerful. In God’s possession lie the treasures of the heavens and earth, and He has decreed that the poor and the downtrodden will now inherit the earth because they have accepted the Divine Message.

Commentary:

The subject matter of v. 37 is here repeated to emphasize the fact that disbelievers should not be misled by the present poverty and weakness of Muslims, as the latter are destined to inherit the kingdom of the earth because they have believed in the Message of God Who is the Owner and Controller of all the sources of wealth.

3:146; 42:21.

Important Words:

العاجلة (the present life) is the feminine of عاجل which is derived from عجل which means, he hastened, made haste or speed; he was or became hasty, quick or expeditious. عاجل means, present; ready, not delayed; and is the contrary of آجل which means, delayed, postponed, not present, future, etc. العاجلة signifies the present hour or time; the present abode, world, life or state of existence (Lane & Aqrab).

Commentary:

The verse admonishes us not to confine our efforts to the achievement of the paltry material benefits of this life, which are easy to get, and not to regard these gains as a mark of God’s grace and pleasure because people who are devoid of all Divine love and are even under the displeasure of God may also succeed in achieving material prosperity by making proper use of the material resources at their disposal. Such prosperity is never the result of God’s grace. Only that prosperity can be regarded as the result of God’s grace which is accompanied by spiritual advancement. True believers, therefore, should look more to lasting spiritual blessings though they may be late in coming.

13:27; 29:63; 30:38; 39:53.

Commentary:

The verse means to say that God grants plenty to some and straitens the means of livelihood for others. He does so that He may see whether those upon whom He has bestowed wealth help those who are poor and needy. The verse teaches the supreme lesson that money spent in helping and serving the poor is money well spent. The enlarging of provision by God and the straitening of it by Him do not imply an arbitrary action but refer to a wise system of divine laws.

It is worthy of note that these commandments regarding the right use of money were given to Muslims in Mecca at a time when they could not earn even as much as to make both ends meet and when many of them were actually starving. Could such commandments be given to a persecuted and starving people by anyone except the All-Powerful God Who knew that the time was soon coming when those very starving Muslims would become wealthy and powerful?

Commentary:

The verse continuing the theme of the previous verse purports to say that whereas the believers are decreed to achieve eminence and glory, a dreadful punishment is in store for disbelievers. Their punishment is impending; nay it is at their very doors; but they do not see it and therefore refuse to believe it.

The word الساعة (the Hour) in the verse signifies the complete triumph of the cause of truth and the failure and frustration of disbelief. In fact the time of every Prophet has been called الساعة in the Quran, as at that time the old order dies and from its ruins emerges a new one.

13:14; 16:50-51.

Commentary:

The verse may mean that man’s sins and his ingratitude are so great that their enormity might cause the heavens to rend asunder but God’s mercy and forgiveness are greater than man’s sins. These Divine attributes demanded the revelation of the Quran in order that mankind might be delivered from sin. Besides this, angels beg of God forgiveness and mercy for His erring creatures. The reference in the verse may also be to the blasphemous dogma of the Sonship of Jesus, which is so heinous a doctrine that in spite of God’s grace and mercy and of the fact that angels beg of God forgiveness for His sinful creatures, God will destroy those people who hold this belief. But to those who repent God is Most Forgiving and Merciful.

39:64.

13:27; 29:63; 34:37; 39:53.

5:41; 39:45; 57:3.

40:17.

3:130; 5:19.

Important Words:

قلب (heart) means, heart, the soul; the conscience; the mind, meaning the intellect; the endeavour to understand, and consideration. They say ماله قلب i.e. he has no intellect or intelligence; the purest or best or choicest part of a thing; قلب الجیش means, the main body of the army; as distinguished from the van and the rear and the two wings. The word also signifies, a man genuine or pure in respect of origin or lineage, holding a middle place among his people (Lane & Aqrab).

2:256; 20:110; 34:24.

Important Words:

For a detailed note on شفاعة (intercession) see 2:49 and 19:88.

The words لمن یشاء و یرضی may also mean, regarding one who conforms to His will and with whom He is pleased.

Commentary:

The Message of Islam is intended equally for all men—for those who seek to develop their spiritual self and win God’s pleasure as well as for those who would wish to cling to the world.

26:92.

Commentary:

Hell has been mentioned twice, in the present verse and in v. 40 signifying the punishment of this world and of the Hereafter. This double punishment is mentioned in v. 26 above in the words نکال الاخرة و الاولی i.e. punishment of the Hereafter and of the present world.