ضَلَٰلٍ مُّبِينٍ

17:85.

Important Words:

فرض (made binding) means, He (God) made a thing obligatory or binding by a known decree. فرض له means, he appointed to him a thing. فرض اللّٰه الاحکام علی عبادہ means, God has instituted or prescribed for His servants ordinances and commandments (Lane & Aqrab).

معاد (place of return) is derived from عاد. They say عاد الیه i.e. he returned to it. معاد means, a place to which a person returns; a place, state or result to which a person or thing eventually comes; a place of destination or an ultimate state or condition (Mecca is so called because the pilgrims return to it again and again); Paradise; Pilgrimage; Hereafter (Lane & Aqrab).

Commentary:

This verse is considered by some scholars to have been revealed while the Holy Prophet was on his way from Mecca to Medina. It embodied a great prophecy, viz. that the Holy Prophet one day will have to leave Mecca and then eventually he will come back to it as a victor and conqueror, and the fulfilment of this mighty prophecy under extraordinary circumstances will show "who has brought the guidance, and who is in manifest error." The verse constitutes a befitting sequel to the Surah which gives a somewhat detailed life-story of Moses, the counterpart of the Holy Prophet. Moses fled from Egypt and lived in Midian for ten years which were years of preparation for the great task which lay ahead of him. Then he went back to Egypt with the Divine Message and succeeded in delivering the Israelites from the bondage of Pharaoh. Similarly, the Holy Prophet fled from Mecca and spent ten precious years of his life in Medina which were the years of preparation for the great object of conquering Mecca, the centre and citadel of his Faith. He returned to it as a conqueror and victor and fully succeeded in the achievement of his great object.

2:130, 152; 9:128; 62:3; 65:12.

Commentary:

The expression, by raising among them a Messenger from among themselves, is intended to awaken in the hearts of Muslims a desire to follow the example of the Holy Prophet, who was like them and one of them. The Prophet was not only a man like them but was actually one of them. If he could rise to such spiritual heights, why could not they?

All Messengers of God are raised from among human beings and they possess the same faculties and are actuated by the same desires and aspirations as other human beings, and, therefore, they can serve as true models for their fellow beings. But a so-called "Son of God" does not possess the same desires and the same faculties as we have, and cannot, therefore, be a model for us. Our model should be from our own kind. He who is not of our kind, being a divine being, free from human passions and human weaknesses, cannot be held out to us as a model for imitation.

The verse also points to the fulfilment of the prayer of Abraham contained in 2:130, in which the different functions of the Promised Prophet have been mentioned just as they are mentioned here.

19:43.

Important Words:

اب (father) which is originally ابو gives the following meanings: a father; an ancestor; a paternal uncle. ابوالمرأة means, the woman’s husband. ابوالمثوی means, master or owner of the dwelling (Lane). See also 4:12.

آزر (Azar). For the discussion of the word and the relationship of Azar with Abraham see under Commentary below. The word is considered by some to be of non-Arabic origin, though in Arabic too it has a root. Thus آزر النبات means, the vegetation grew thick and strong. آزر فلانا means, he strengthened such and such a person. آزرہ means, he sympathized with and helped him (Aqrab). The name, which thus appears to be attributive, was given to Azar probably because he helped his people in establishing idol-worship. According to Mujahid, آزر was originally the name of an idol (Qadir).

Commentary:

With this verse the Quran turns to an account of Abraham, which is given here for two reasons: Firstly, because it is the idolatrous Quraish that are chiefly addressed in these verses and they revered Abraham as their progenitor and patriarch. Hence, by giving an account of Abraham, God wants to tell the Quraish that their great ancestor Abraham was also, like the Holy Prophet, opposed to idolatry, which shows that idol-worship is a later innovation. Secondly, by means of this account, God wants to impress upon idolaters the hollow and unsound foundation on which stands the belief and practice of idol-worship and the absurd ideas which give rise to idolatry.

In the present verse Abraham is represented as arguing with his اب (father) on the subject of idolatry. This اب (father) is here named Azar. Now we have to see in what relation this man stood to Abraham and what his true name was. Christian writers have criticized the Quran on the, ground that it calls Abraham’s father by the name Azar while his true name was Terah. It is true that in Gen. 11:26 Abraham’s father is named Terah. But it is equally true that in Luke 3: 34 Abraham is called the son of Thara and not Terah. The reader should note the change not only in the first consonant but also in the vowel that follows. The Talmud also gives the name of Abraham’s father as Thara. Eusebius, the great Church historian, who has been rightly styled the Father of Ecclesiastical History, gives, in spite of Gen. 11:26 and Luke: 3: 34, which could not be unknown to him, Athar as the name of Abraham’s father (Sale). This clearly shows that even among the Jews there existed no unanimity as to the name of Abraham’s father. The fact that Eusebius, followed neither Gen. 11:26, nor Luke 3: 34 shows that he had strong reasons to differ from these two well-known sources. The correct form thus appears to be Athar, which later became changed into Thara or Terah. Now the form adopted by Eusebius is almost, if not exactly, the same as given by the Quran. If there is any difference, it is only that of pronunciation; otherwise both forms, i.e. Azar and Athar, are identical. Christians have, therefore, no reason to quarrel with the Quran for calling Abraham’s father by the name Azar. It may also be noted that Abraham’s father is also called Zarah in the Talmud (Sale) and Zarah is approximately the same as Azar. All this goes to prove not only that the Quran is not wrong on calling the father of Abraham by the name Azar, but also that the Quranic version is much more reliable than that of the Bible.

The next question we have to consider is that of the relationship in which Azar stood to Abraham. In the Quran, he has been called Abraham’s اب (ab), a word applied, as shown under Important Words, not only to father but also to uncle, grandfather, etc. who stand in the position of a father. From the Quran it appears that Azar, though called the (ab) of Abraham, was not really his father. In 9:114 we are told that Abraham had made a promise to Azar, his اب (ab), to pray to God for his forgiveness, but when he came to know that he was an enemy of God, he abstained from praying for him and was actually forbidden to do so (see also 26:87 where again Azar is spoken as the اب of Abraham). Elsewhere, however, the Quran itself records a prayer of Abraham which he offered in the last days of his life, after he had built the Ka‘bah in company with his son, Ishmael. In this prayer, Abraham prays for his father and is not forbidden to pray for him; but here Abraham does not use for him the word اب but والد (14:42). Now, as has already been stated, the word ابmay be applied to a person other than the real father, but the word والد (walid) which means "the begetter" is applied to none but the actual father. This clearly shows that Azar who has been called the اب (ab) of Abraham was a different person from the والد (walid) of Abraham. He was probably his uncle.

Some passages of the Bible also support this conclusion. We are told that Abraham married Sarah, the daughter of Terah (Gen. 20:12). This shows that Terah was not his real father, for in that case he could not marry Terah’s daughter, his own sister. It appears that his father being dead, he was brought up by his uncle, Azar or Athar, who gave him his daughter Sarah in marriage. As Azar brought up Abraham and was in the position of a father to him, the latter came to be ascribed to him as a son, and this led to the error of Azar or Athar being taken as the real father of Abraham. Again, from the Talmud it appears that Azar prosecuted Abraham and presented him before the king for the offence of breaking idols. If Azar had been the real father of Abraham, he would not have followed such a course against his own son.

11:28; 23:25-26.

Commentary:

It is worth noting that Noah’s people do not here accuse him of imposture. They attribute to him merely an error of judgement and not fabrication or deliberate falsehood. This shows that they looked upon him as an upright man. Indeed, all Prophets, before they receive their mission from God, are looked upon as upright and virtuous men. It is only after they announce their heavenly mission that they are dubbed liars.

12:96.

Important Words:

عصبة (a strong party) is derived from عصب which means, he twisted a thing or wound it round or he folded it tightly; he bound or tied a thing. عصبة means, party or company of men who league together to defend one another, generally from ten to forty in number; a company of men absolutely. عصبیة (‘asabiyyat) means, zeal in the cause of one’s party; a strong attachment which holds several persons closely united by the same interests or the same opinion and which causes them to defend one another; partisanship or party spirit (Lane).

Commentary:

The verse under comment contains the fifth resemblance of the Holy Prophet with Joseph. Joseph’s brothers were annoyed that instead of them, who, as they thought, were superior to him in every respect, he had won the affection of their father and had become the centre of his attention. In the same way it is on record that when some Arab chiefs were asked what they thought of the Prophet’s claims, they answered that if God had intended to raise a Prophet it was they who deserved this honour."

The Meccans also seemed to hold the view that the Quran ought to have been revealed to one of the great men of Mecca or Ta’if (43:32). They looked upon the Holy Prophet as too small a person to be selected for the exalted office of a Prophet.

Important Words:

العزیز (The ‘Aziz) is derived from عز which means, he was or became mighty, potent, powerful or strong; or he was or became high or elevated in rank or condition or state; عزیز means, mighty, potent, powerful or strong; high or elevated in rank or condition or state; noble, honourable, glorious or illustrious; proud, disdainful; invincible; a mighty king or a glorious king. العزیز is one of the names of God signifying the Mighty, Who overcomes everything; or He Who resists or withstands so that nothing overcomes Him; or the Incomparable or Unparalleled. It also signifies "king," because he has the mastery over the people of his dominions and the word was especially used about the ruler of Egypt i.e. the valley of the Nile together with Alexandria. It is a surname like النجاشی (Negus) applied to the King of the Abyssinians and قیصر (Kaiser) applied to the Emperor of the Romans (Lane & Aqrab).

شغفھا (he has infatuated her with love). شغفه means, he or it struck or smote the pericardium of his heart. شغف بالشیء means, he was or became vehemently desirous of the thing. شغفه المال means, the property became embellished to him so that he loved it. The expression قد شغفھا حبا means, he has affected her so that love of him has entered beneath the pericardium of her heart; or, love of him has struck or smitten or has rent the شغاف (pericardium) or the حجاب (midriff) of her heart (Lane & Aqrab).

Commentary:

Al-‘Aziz stands here for Potiphar. According to modern technicality the rulers of Egypt are known by this title. But Potiphar was only the captain of the King’s guard. It seems that at the time of the Holy Prophet the chiefs and dignitaries of Egypt were also known by this title. It is also possible that those women might have used this high title for Potiphar merely by way of flattery.

It appears that the incident of the wife of ‘Aziz having made evil approaches to Joseph became public and the womenfolk of the locality began gossiping about it as is their wont.

10:43; 27:81.

Commentary:

When disbelievers deliberately shut their eyes and ears to the message of truth, they sink deeper into sin till they are completely lost.

10:32; 27:65; 35:4.

Commentary:

The fact that the Quran itself answers the question "Who gives you sustenance from the heavens and the earth?" by saying that it is Allah Who does so, shows that there could possibly be no other answer to this question except the one here given by the Quran.

The words, "Either we or you are on right guidance or in manifest error," mean that as surely we (the believers) are on the right, so surely you (the disbelievers) are in error.

Commentary:

The verse means to say that the faculties of seeing and hearing of disbelievers will become much more keener and sharper on the Day of Judgement, because the veil will be lifted from their eyes and ears and they will realize that they were in the wrong; but that realization being too late will prove to be of no use to them.

6:126.

Commentary:

Whereas in the preceding verse reference was made to Divine revelation, in the present verse we are told that now that the Quran has been revealed those whose hearts God has opened for the acceptance of truth have accepted it but those who have chosen to grope in the darkness of disbelief have rejected it. These two classes of men cannot be equal. The verse further says that truth carries with it a strong conviction. The teaching of Islam has such depth and vastness that it makes the hearts of believers to expand and overflow with Divine knowledge and love. It certainly opens up new and endless vistas of thought, knowledge and truth.

60:5.

3:182; 5:65.

Commentary:

The verse seems to imply that the Divine punishment referred to in the preceding verses which will overtake the materialistic Christian nations, will take the form of a revolt on the part of the suppressed and starved nations of the east. The eastern nations will rebel and revolt because the western nations will have mercilessly exploited them and carried all their wealth to the west and denied them even bare subsistence. It is to this exploitation of the weak eastern nations by the strong western nations that the reference is made in the words "shall we feed him whom Allah would have fed, if He had so willed."

72:16.

Commentary:

Secondly, the Divine Reformer does eventually succeed in his mission as it is God’s unalterable Decree and Law that Truth must prevail and falsehood must come to an evil end. The disbelievers cannot alter this Divine decree, try as they might. The gods which they adore leave them in the lurch when they are confronted with the consequences of their wicked deeds.

3:165; 7:158; 9:128.

Commentary:

For الأمیین see 3:76 & 7:158.

The divine mission of the Holy Prophet consisted in the performance of the fourfold sacred duty referred to in the verse under comment. This was the noble task which was to be entrusted to that great Prophet for whose appearance among the unlettered Arabs the Patriarch Abraham had prayed several thousand years in advance, when in company with his son, Ishmael, he was raising the foundations of the Ka‘bah (2:130).

In fact, no Reformer can truly succeed in his mission unless he prepares, by his noble and purifying example, a community of sincere, devoted and righteous followers, whom he teaches the ideals and principles of his Message and their philosophy, significance and importance, and then sends them out to preach that Message to other people. The training he imparts to them refines their intellect, and the philosophy of his teaching engenders in them certainty of faith, and his noble example creates in them purity of heart and refines character. It is to this basic fact of religion that the verse under comment refers.

Commentary:

The Divine attribute الرحمان (the Beneficent) has been repeatedly mentioned in the Surah because all the Divine gifts and favours mentioned in it, whether pertaining to man’s physical sustenance or his spiritual development, are the direct result of God’s beneficence (رحمانیة).