لِّقَوْمٍ

10:68; 17:13; 28:74; 30:24.

15:76; 51:38.

3:191; 10:7; 30:23; 45:6.

Important Words:

اختلاف (alternation) is derived from خلف. They say خلفه i.e. he or it was or became his or its successor. خلف الرجل means, he came after or remained after the man and stood in his place. اختلفه means, he followed him as his successor. اختلفوا means (1) they came one after another by turn; (2) they differed or disagreed (Aqrab).

الفلك (ships) is derived from the verb فلك meaning, it became round or circular. الفلك (al-fulk) means a ship, or a boat, probably because it looks round and shapeless when seen at sea from a distance. The word is both singular and plural. الفلك (al-falak) means, the vault of heaven or the firmament in which the stars move. This is also probably owing to the apparently round shape of the sky (Aqrab, Mufradat & Lane).

دابة (beast) is the active participle from دب which means, he or it crept or crawled or walked slowly like an ant or a reptile or a child or a weak or sickly person. دابة means, all such animals or insects as creep or crawl or walk slowly (Aqrab). The word is used about all moving animals, whether big or small, whether walking on two legs or on four legs or creeping on the belly, etc. (24:46). It is also used about beasts used for riding or for carrying burden, like the horse, the mule, the donkey, etc. (Lane).

المسخر (pressed into service) is the passive participle from سخر sakhkhara. They say سخره (sakhkhara-hu or سخره sakhara-hu, not سخر sakhira which gives a different meaning), i.e. (1) he employed him or imposed on him a task without compensation; (2) he subjugated him and made him subservient to himself. Thus مسخر is that who or which has been made subservient to another, being unable to free himself or itself from constraint (Aqrab).

Commentary:

This verse gives a twofold meaning, one literal and the other metaphorical. In the former sense, it supplies an argument in support of the existence of God referred to in the preceding verse. A careful study of the universe unfailingly points to a Creator on the one hand and to man being created with a definite object on the other. It also proves that, having created the world, God did not leave it alone but continues to watch over and control its affairs and is the First Cause of all change and every working in the universe. Heaven and earth, night and day (with alternating light and darkness), the supply of provisions, rainfall with its power of quickening and devastating, the means of communications, the blowing of winds, and shade and sunshine, all point to one controlling agency, God, the Maker of heavens and earth. And if God has done so much for the material requirements of man, He cannot be imagined to have neglected his spiritual needs which are much more important. Let all thinking men think and ponder and again think and ponder.

The Quran takes the universe as a whole to prove its theme. The objects of nature taken individually do not furnish such conclusive evidence of the existence of God as the whole universe taken together. The earth may be said to owe its existence to a fortuitous concourse of atoms, or a similar reason may be given for the origin of the sun and the moon and so on. But when the universe as one united whole and the deep order that permeates it are taken into consideration, it becomes impossible to escape the conclusion that this universe has not come into existence accidentally. Indeed, the consummate harmony that prevails throughout the universe, forcefully points to the fact that the whole system has been created and is being directed by one Intelligent Being Who is All-Powerful and All-Knowing.

Taken in the metaphorical sense, the ship mentioned in the verse will be taken to stand for Prophets who help men to cross the gulfs of carnal desires and materialistic concepts of things which separate men from God, rain being likened to God’s revelation which comes down like rain and gives life to the world after it has become dead. The clouds send down no new water. Water already exists in the vast oceans of the earth but, as it is impure, men cannot make use of it. God purifies it and changes it into clouds and then sends it back to earth in the form of pure rainwater. Similarly, by sending a new revelation God purifies beliefs, which, with the passage of time, get mixed up with false notions and superstitious ideas. It is inconceivable that God Who supplies man with fresh rainwater for the maintenance of his physical life should have omitted to supply him with heavenly water which is so necessary for the preservation of his spiritual life. Similarly, night and day stand for the alternating periods of light and darkness, it being hinted that the coming of the Holy Prophet heralds the dawn of a new day.

Moreover, by laying special emphasis on the study of the phenomena of nature in the verse under comment, the attention of disbelievers is also drawn to the fact that they could not possibly hope to succeed in their designs against the Holy Prophet, because the whole universe is controlled by God and is working in favour of His Prophet and in furthering his cause.

21:69; 37:98.

Commentary:

Abraham’s account began with the 17th verse and in the 18th verse he gave strong arguments in refutation of Shirk. From the 19th to 24th verse, in consonance with the Quranic style and practice which adds to its elegance and beauty, a digression intervened and a great religious principle was briefly discussed in relation to the Holy Prophet. The principle discussed was that when one nation, as the result of its rejection of the Divine Message, falls a victim to decay and decadence another people takes its place. From this verse the thread is taken up of Abraham’s story.

6:61.

Commentary:

It appears from this verse that the soul of man is taken away both at the time of death and in sleep. In the former case, it is kept back and not allowed to return, while in the latter case, it comes back. The verse thus shows that the dead never come back to life. It also has an implied reference to the immortality of the human soul and man’s accountability for his deeds. In v. 41 above it was stated that as a result of the rejection of Divine Message, the disbelievers will suffer disgrace and humiliation in this life and will be subjected to an abiding punishment in the life to come. In the present verse we are told that with his death, man’s soul does not die or disintegrate but is taken away from its mortal habitat and is kept in other regions to account for man’s actions in due course.

4:2; 7:190; 16:73; 39:7.

Commentary:

The verse gives another argument to prove the existence of God and of life beyond the grave, viz. that God has created a pair—man and woman—and has engendered love between them. This leads to procreation and continuity of human life on earth. This continuity of life shows a design and a purpose behind it and thus it proves the existence of a Designer and a better and fuller life after the life on this earth.

10:68; 27:87; 28:74.

Commentary:

The alternation of day and night provides one more evidence of the wisdom and intelligence underlying the creation of the universe. Normally man works by day, and needs rest at night to replenish his tired and jaded faculties.

13:13.

40:14; 42:29.

Commentary:

A part from the fact that lightning heralds rain which brings fertility and prosperity in its wake, it kills germs of many different diseases and eliminates worms that destroy crops. So, lightning not only causes fear but is also a source of manifold benefits to man. Every element of nature plays its allotted part in the divine scheme of things, thus bearing testimony to God’s existence, His great wisdom and power.

See 29:63.

Important Words:

حکم (judgement) gives a number of meanings including judgement, rule, jurisdiction, dominion, government, ordinance, decree, law; also predica-ment (Lane). See also 2:130; 3:8; 4:36.

14:33; 16:11; 22:64; 35:28.

6:142; 13:5.

Important Words:

متراکبا (clustered) is derived from رکب. They say رکبه i.e. he rode it or mounted it; it got upon it or it became superincumbent upon it. تراکب means, it lay one part upon another; it was or became heaped or piled up. So متراکب means, piled or clustered together one above another (Aqrab).

طلع (sheaths) is from the verb طلع (tala‘a), i.e., he or it rose or appeared or came forth. طلع is what comes forth from the palm tree and becomes dates; the spathe or flowers of the palm tree (Lane).

قنوان (bunches) is the plural of قنو which is derived from قنا . They say قنا المال i.e. he acquired and amassed property for himself. قنو means, a bunch of dates (Aqrab).

ینعه (the ripening thereof). ینع is from the verb ینع (yana‘a). They say ینع الثمر i.e. the fruit became ripened and fit for gathering; it (fruit, etc.) became red. یانع means, the ripe fruit. ینع is both the noun-infinitive from the verb ینع (yana‘a) in which case it means the ripening of a fruit, and the plural of یانع in which case it means the ripe fruits (Aqrab).

Commentary:

In this verse revelation is likened to rainwater and the verse answers the question why there is discord and strife at the advent of Prophets, if revelation is indeed a blessing. The verse says that just as by rainwater all kinds of vegetation grow up, both bad and good, according to the seeds lying concealed in the earth, similarly at the advent of Divine revelation, men, so far remaining mixed up, become divided into good and bad. The good ones accept the Messenger of God, help him and become pious and holy, like trees which bear good fruit or like shrubs which bring forth beautiful flowers or like herbs which give out a sweet odour; but there are others—the bad ones—who oppose the Prophet, persecute his followers and act corruptly in the earth. These are like trees which bear bitter fruit or like flowerless and thorny bushes or like plants and herbs which give out a bad smell.

The words مشتبھا و غیر متشابه (similar and dissimilar) imply that whereas some fruits resemble each other, some differ from others. This may apply either to fruits of different kinds, which resemble one another in certain respects and differ in others, or to fruits of the same kind which, although resembling one another in the main points, differ from one another in minor details, some tasting sweeter than others and some varying in colour or size. The same is the case with those who believe in the Prophets and follow Divine guidance. Although they bear great resemblance to one another, yet there are differences between them, some being morally and spiritually more advanced than others. Again, some are advanced in one phase of spiritual growth, while others are advanced in another. Among the Companions of the Holy Prophet, too, we see that one became an Abu Bakr, another an ‘Umar, and another an ‘Uthman and yet another an ‘Aliand so on. They attained to different stages of spirituality and developed different phases, according to their respective natural capacities and dispositions.

The words, the ripening thereof, refer to an implied objection that might be raised by the deniers of revelation––namely, that even those who accept Divine revelation do not all become pure and holy. The above-quoted words answer this objection by pointing to the analogy of the ripening of fruit. The people are asked first to note the condition of fruits when they are yet unripe and then see how sweet and delicious they become after becoming ripe. Just as it is unfair to judge a fruit by an unripe specimen, similarly, it is unfair to find fault with the fruits of revelation on the basis of such individuals as are yet in the process of development and have not attained to perfection. The verse points out that in the beginning there are bound to be weaknesses and shortcomings even in believers, just as there is bound to be sourness in the taste of an unripe or undeveloped fruit. So it is not just to deny the usefulness of revelation on the basis of weaknesses that are to be met with in believers whose spiritual condition is not yet fully developed.

The verse most beautifully draws attention to three important points that can be deduced from the analogy of the various kinds of vegetation that grow as a result of rain: (1) that rain brings forth both good and bad vegetation (believers and disbelievers); (2) that even in good fruits (believers) some variety is to be found, i.e. points of similarity and dissimilarity; and (3) that in the early stage of development even good fruits are not sweet and may even be sour.

6:115; 10:58; 12:112; 16:90; 29:52.

Commentary:

The Book referred to in this verse is the Quran. It embodies three distinct things:

(1) "Knowledge" essential for recognizing and knowing God;

(2) "Guidance" properly to discharge the duties due to God and to observe the rights of man; and

(3) "God’s mercy" descending on the Faithful.

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.

10:50; 72:22.

2:120; 5:20; 11:3.

Commentary:

By the word "good" in the sentence, I should have secured abundance of good, is meant no material good, but spiritual good. As for material good, it is well-known that it did come to the Holy Prophet, but he discarded it, praying to God in the words اللھم احیینی مسکیناوامتنی مسکینا i.e. "My God, make me live the life of a poor man and let death come to me when I am poor" (Tirmidhi). So by the word "good" is here meant, not worldly good or riches but spiritual good or the good of Islam, which the Holy Prophet so ardently desired.

The word "unseen" in the clause, If I had knowledge of the unseen, means the secret ways of purifying men’s hearts which are known to God alone (16:10). The Holy Prophet is thus represented as saying: "'If I had known the secret and hidden ways by which men’s hearts are turned to truth, I would have certainly used them and would have made all of you accept the true Faith."

The expression, and evil should not have touched me, means that in the event of my having won over all men to Islam, there would have been no war.

6:5.

6:105; 17:103.

Important Words:

اجتبیتھا (dost thou forge it). The word اجتبیت derived from جبی . They say, جبی المال i.e. he collected wealth or property. اجتباهmeans, he chose it or selected it. اجتباه also means, he forged it; he extemporised it. The expression لولااجتبیتھا would, therefore, mean, wherefore hast thou not forged it, or produced it, or invented it; or wherefore hast thou not demanded it of God (Lane & Aqrab).

بصائر (evidences) is the plural of بصیرة which is derived from بصر which means, he saw; he was or became endowed with mental perception or belief or knowledge or understanding or intelligence or skill. ابصر الطریق means, the way became manifest. You say انا علی بصیرة i.e. I am certain; or I possess certain knowledge. بصیرة means, mental perception; the perceptive faculty of the mind; understanding; intelligence or skill; firm belief of the heart; constancy or firmness in religion; an evidence, testimony, proof or argument; a witness; an example by which one is admonished; a shield (Lane & Aqrab).

Commentary:

The word آیة means "a sign". The verses of the Quran are also called آیات (signs) because every one of them by itself constitutes a divine sign, an evidence of the Divine origin of the Quran, and of the truth of the Holy Prophet. The purport of the verse is that although the Word of God is being revealed as occasion demands, and successive signs of God are being shown to men, yet whenever there is some delay in the coming of Divine revelation or the occurrence of signs, disbelievers ignore the Word of God already revealed and the signs already shown and shamelessly begin to ask of the Prophet, "Why do you not bring any revelation or show any sign in your support?" as if no sign had so far been shown and no revelation had come. To this impudent demand of disbelievers, the Holy Prophet is instructed to reply that the sending down of revelation or the showing of signs lies entirely in the hands of God and that he himself possesses no power to produce them at will. But why do they demand a fresh revelation or a new sign, asks the Quran. Are not the revelations that have already come and the signs that have already appeared enough to establish the truth of Islam? Why do they not ponder over them and profit by them?

It should be remembered that God seldom shows signs at the demand of disbelievers. Moreover, the demand for a fresh sign on their part implies that the signs already shown were no signs and furnished no evidence of the Prophet’s truth. Thus to accede to their demand means a reflection on the signs already shown and detracts from their value. It is, therefore, very rare that God shows fresh signs or miracles as demanded by disbelievers. He requires them rather to consider past signs and profit by them.

2:165; 3:191; 23:81.

Commentary:

In the present verse the words, for a God-fearing people, have been substituted for the expression, for a people who have knowledge, occurring in the previous verse. This has been done because though the natural phenomenon of the alternation of day and night is known even to the most ignorant person, it is only the God-fearing that derive real spiritual benefit from a reverent study of it. Similarly, the ordaining of various stages for the moon and the sun, of which the previous verse spoke, was not so easy a thing as to be perceived and understood by each and every person and therefore only those endowed with knowledge could benefit from it. Hence it is that where the Quran speaks of the alternation of day and night, it uses the words "God-fearing people"; and where it refers to the stages of the moon and the sun it uses the words "a people who have knowledge".

The phenomenon of the alternation of day and night continues without interruption. Day is followed by night and night by day. This phenomenon resembles the rise and fall of nations. The days of their glory and prosperity are followed by the nights of their decline and degradation. No nation has ever enjoyed perpetual glory, nor has any people forever floundered and groped in the darkness of degradation and decline. But the analogy must not be too far stretched, for the verse does not speak of the "length" of days and nights but only of their "alternation". A people may make their day of prosperity long and shorten their night of decline. So let no people delude themselves with the idea that, because periods of light and darkness or, for that matter, of prosperity and decline, must follow one another, therefore, if they are overtaken by spiritual night it is only inevitable and that soon the day will dawn. For the night may become long or even too long. Similarly, it is in the power of man to postpone the coming of the night. Indeed, although nations are subject to the law of growth and decay, this does not mean that they should make no effort to check and arrest the process of decay and retrieve their lost prosperity. By implication the Meccans are told in this verse that God has caused the day of glory to dawn upon them through the Holy Prophet and it is now for them to work out their destiny and carve a bright future for themselves while it is yet day and before the darkness of night again overtakes them.

17:13; 27:87; 28:74; 30:24.

Commentary:

The words "night" and "day" have been used here metaphorically, the night being the time of rest and the day that of work. Just as night affords the fatigued and jaded physical faculties of man an opportunity for recuperation, and fits him for the ensuing day’s work, so do the intervals of sleep and stagnation in the lives of nations serve as time of rest and recuperation for them and prepare them for their time of day and work with refreshed spirit and renewed vigour.

In this way the people to whom the Holy Prophet gave his Message are reminded that, now that the Spiritual Sun has risen, they should avail themselves of its light and work hard to bring about a change in their condition. It is to point to this great lesson that the verse first speaks of the night and then of the day.

It seems strange that while the verse makes a reference to "the day full of light," it concludes with the seemingly incompatible words "therein are signs for a people who listen." The word "listen" in preference to the more appropriate word "see" has been used to remind the people that when they had derived no benefit from the light of the Spiritual Sun that had shone on them and had refused to use their eyes, they should at least make use of their ears so that they might receive a new life by benefiting from the experience of others.

10:38.

16:90.

Commentary:

This verse, which is the last one of the present Surah, means that a careful study of the histories of ancient Prophets leads one to the definite conclusion that the Holy Prophet is a true Messenger of God; for he not only bears a close resemblance to most of them, but in his person are fulfilled the prophecies of some of the previous Scriptures. If he be a liar or an impostor, these prophecies would prove to be false, for, if they are not taken as applying to the Holy Prophetthere is no other person to whom they apply particularly when the Signs that were to appear at the advent of the Promised Prophet have already come to pass. This is what is hinted at in the words, a fulfilment of that which is before it.

The second reason given in this verse about the truth of the Holy Prophet is that the Book revealed to him fully satisfies all the needs and requirements of humanity, being a detailed exposition of all things. When such is the case, what purpose will any Law given to a Prophet in some future time serve? This argument throws overboard the claim of any person who should lay claim to having come with a new Law after the Holy Prophet.

Moreover, the Quran is also "a guidance" i.e. it is a book that not only guides man to truth but also leads and guides him in all the different stages of his moral and spiritual development, till his faith which is at first based only on reason and common sense becomes converted into absolute conviction through personal experience. In this connection see the meaning of ھدی under 1:6. The Quran goes even further, in that its followers not only attain nearness to God but also become recipients of Divine "mercy" when they find the light of God actually descending on them and see God’s help and assistance attending them in all their undertakings.

15:20; 16:16; 21:32.

36:37; 51:50.

7:55; 39:6.

Commentary:

This verse points to the law of nature that heaven and earth work in unison and this harmonious co-operation of the celestial and terrestrial bodies is responsible for the successful working of the universe. For instance, when rain falls from heaven the earth brings forth its vegetation which is thus the common result of both heaven and earth. The same law works in the spiritual universe, for just as there is a heaven and an earth in the material world there is also a spiritual heaven and a spiritual earth. Rain and light come down from the spiritual heaven, and the spiritual earth becomes enligh-tened and revived into a new life. Just as good soil cannot fail to yield its treasures after the descent of rain, similarly, unsullied human nature cannot withhold its treasures after the descent of heavenly water which is Divinerevelation. God’s Prophets attract men as a magnet attracts iron. There was therefore, no cause for wonder if Islam spread quickly. The wonder would have been if it had not spread so fast, because then one would have been entitled to ask why the soil did not bring forth its verdure and herbage when rain had fallen at the proper time.

The verse refers to another important natural law, viz. God has made in the earth mountains which keep water stored up in the form of snow which, on melting, feeds rivers and springs. If the store of snow on the tops of mountains were exhausted, rivers and springs would be dried up and the land would lie dry and desolate. An analogous law operates in the spiritual world. In the spiritual realm certain individuals are like mountains and serve as reser-voirs, storing up the Word of God, while certain other individuals are like rivers and springs which water the world but cannot keep the water stored up. Prophets are the mountains of the spiritual world, while savants and ulema, learned in religious lore, are its rivers and springs, and the common people provide the soil which these rivers and springs, being themselves fed by the melted snow of the mountains, water and make fertile. Should these mountains disappear, there would be no springs and no rivers and the earth would dry up and be ruined.

Though the present verse refers only to fruits, elsewhere the Quran speaks of God having made pairs—male and female—of all things (36:37; 51:50). This is a truth which of all religious Scriptures the Quran was the first to propound. It is true that even in pre-Islamic days the Arabs had discovered that the date trees were male and female, but they could go no further. It was the Quran that made known to the world the great truth that all fruit-trees, in fact, everything, had male and female. The people could not at first understand it. But now, after a lapse of 1350 years, scientific research has confirmed the Quranic announcement and scientists have begun to discover pairs even in inorganic matter.

The verse draws our attention to the fact that the law that everything has a pair applies to the human intellect also. Until heavenly light descends on it, man cannot have true knowledge, which is born of a combination of Divinerevelation and human reason. So it is impossible to have true knowledge of God independently of the revelation sent to the Holy Prophet. Similarly, human reason cannot fail to accept the Word of God revealed to the Holy Prophet if it is presented to it in a proper manner.

The words, He causes the night to cover the day, point to yet another fundamental law of nature that the night serves as a covering for the day, and by pointing to this law the Quran dispels the popular misconception that the light of the Quran could not spread amidst the prevailing im-penetrable veil of darkness. Just as the darkness of night is removed to give place to the light of the day, similarly, the present darkness of sin and iniquity will be followed by the spiritual light of truth and righteousness. Darkness, in fact, possesses no independent existence and a single ray of the sun dispels and dissipates it. The Sun of Islam will now dispel the darkness of unbelief and infidelity.

6:100; 16:12.

16:14; 39:22.

Important Words:

متجاورات (adjoining one another) is derived from تجاور which is derived from جاور which again is derived from جار which means, he or it declined or deviated. جاورہ means, he became his neighbour or he lived near him; he confined himself in a mosque, etc., occupying himself in prayer and religious meditation. تجاوروا means, they became mutual neighbours or they lived near together (Lane).

صنوان (growing together from one root) is the plural of صنو. They say اصنی النخل i.e. the palm-trees had pairs or triplets or more growing together from single roots. صنو means, one of a pair or of three or of more palm-trees or of any trees growing from one root; each being called the صنو of the other. The word also means, a brother by the same father or the same mother. The Holy Prophet is reported to have said, عم الرجل صنو ابیه i.e. the paternal uncle of the man is the صنو of his father (Takmilah fis-Sihah) meaning that the stock of both is one. The Quranic words صنوان و غیر صنوان mean, palm-trees having one root and others having separate roots (Lane).

الاکل (fruit) is derived from اکل (akala). They say اکله i.e. he ate it. اکل (akl) which is the noun-infinitive means, the act of eating. اکل (ukul) means, what is eaten; any eatable; food; fruit; means of subsistence or ample means of subsistence; worldly good fortune; intelligence; judgement; firmness of intellect (Lane).

Commentary:

Disbelievers are told here that they should not think that, because the Holy Prophet is one of them and belongs to the same stock as they, he enjoyed no superiority over them. Do they not see, the verse says, that adjoining tracts of the same land possess different capacities and properties and produce different kinds of produce? A certain tract of land, for instance, grows one thing while the piece adjacent to it cannot grow it. Similarly, trees of one stock or one species growing in the same garden, not unoften, grow fruits of different quality. Why cannot the same thing happen among human beings?

The expression, they are watered with the same water, signifies that when trees watered with the same water bear fruits vastly different in taste and colour, why cannot the Holy Prophet, even though he lives in the same town and among the same people, excel them, especially when he is nourished in the elixir of Divine revelation and his opponents are brought up under the inspiration of Satan? The words also point to the fact that the same means employed by persons of different capabilities often produce different results. A sword in the hands of a person who does not know its use will be quite a different weapon in the hands of a seasoned and skilful warrior. So the superiority of the Holy Prophet over his opponents lies not only in his superior capacities but also in the way he makes use of the means at his disposal. AbuBakr and ‘Umar were ordinary citizens of Mecca who would have ended their days in oblivion but the magic touch of the Holy Prophet lifted them to the highest pinnacles of usefulness and glory.

6:100; 13:5.

Commentary:

The preceding verse referred to rain which supplied man with drink and helped to grow such plants as feed animals which serve him. In this verse mention has been made of such plants as are used by man himself as food, staples, condiments or dessert. Thus it draws attention to the fact that not only animals but also plants have been created for man and are engaged in serving him.

The verse also points to the great truth that the power of making plants grow might be latent in the soil, but it does not come into play unless the soil receives water from heaven. Even so a man may possess most excellent faculties but he cannot develop them without the help of Divine revelation. To base man’s spiritual development upon his intellect and natural powers alone is like saying that the earth can grow plants without the help of water. The truth is that just as land, however fertile and rich in soil, cannot grow anything without water, similarly human intellect cannot rise to its full spiritual stature without the help of Divine revelation.

The verse also meets a very popular question that may arise here: What new things does a Prophet bring and where is the need of any new Messenger when all the truths that he is supposed to teach are embedded in human nature? It says that the mere existence of a certain thing and its development and growth are two separate things. Just as the latent powers of the soil to grow vegetation remain undeveloped and its richness combined with the soundness of the seed that is thrown on it fails to produce anything without the help of water, similarly the latent and inherent powers and faculties of man fail to find their real development and growth without the help of Divine revelation.

Another point worthy of note in this verse is the order observed in the description of the advantages derived by man from animals and plants. In the case of animals mention was made first of those animals which are used as human food and next of those which serve other purposes (vv. 6, 9). Similarly, speaking of the plants mention has been made in the present verse, first of plants which serve as staple food and then of plants which serve only as condiments and dessert.

7:55; 13:3; 14:34; 35:14; 39:6.

Commentary:

In this verse mention has been made of another class of Divine blessings viz. the world of inorganic matter, particularly of those things such as the sun, the moon and the stars which exercise a powerful influence upon the mental development of man, either directly or indirectly through the medium of the animal and vegetable worlds. This is why, after animals and vegetables, mention is here made of inorganic and inanimate things which also help the physical and mental sustenance and development of man. Mention has also been made of night and day, because the benefits that man derives from the alternation of night and day are directly bound with the influences of the sun, the moon and the stars.

One more interesting point to note here is that whereas in the foregoing verses where animals and vegetables have been mentioned God has used the expression خلق (He has created), in the present verse where the sun, the moon and the stars have been mentioned, the expression سخر (He has pressed into service) has been used. This is done to signify that in the case of animals and vegetables which man uses for his benefit he has to put in some effort to derive that benefit from them; therefore in consideration of this element of the personal effort of man the expression خلق (He has created) has been used. But as the advantages he receives from the sun, the moon and the stars and from the alternation of day and night are completely gratuitous and are without any effort on man’s part, the expression سخر (He has pressed into service) has been used

which signifies service without remuneration. Similarly, the use of the expression یعقلون (who make use of their reason) in this verse as against the expression یتفکرون (who reflect) in the previous verse is also significant. The reason for using these two different expressions is that whereas the word فکر (reflection) means mental cogitation relating to matters which are near at hand, the word عقل (reason) signifies mental cogitation relating to things both near and far. As the influence of inorganic matter upon the life and development of man is a thing which requires deep study and close observation to understand, the expression, یعقلون has been used in this verse. But as the phenomena of the animal and vegetable worlds are matters of common observation and can be studied and understood even by men of ordinary intelligence, the expression یتفکرون has been used in the preceding verse.

13:5; 39:22.

Commentary:

One of the most wonderful features of God’s creation is that no two things or persons are exactly alike. But for this diversity there would have been indescribable confusion and chaos in the world. It would have been difficult to distinguish one thing from another or one person from another person. Similarly, there is such diversity in the dispositions and temperaments of men that it is beyond human power to devise a teaching that may equally suit all natures. No man has full knowledge of the diversity that exists in nature. God alone knows these differences and therefore He alone can give a teaching which can suit and benefit all men.

After animals, vegetables and the inorganic creation have been mentioned separately in the preceding two verses, the verse under comment proceeds to mention something common to all creation. A new topic about the difference in various colours is introduced in this verse. Colours, too, cast their influence upon man and work for his benefit. The effect of colour upon the human body and mind is only a recent discovery of science. It is a marvel of the Quran that it made clear reference to this effect more than thirteen centuries before its discovery by scientists. The verse points out that not only different objects in nature but also their distinctive hues and colours serve man’s physical needs. It is no wonder then that God should have made similar or even greater and better provision for his spiritual needs.

The verse also suggests that just as the colours and properties of things are too many and too diverse to be enumerated, so are men’s natures, dispositions and temperaments. It is beyond human understanding to comprehend this diversity of dispositions and natures which knows no limit or bound, much less to provide for the peculiar needs and requirements of each and every man. This applies more particularly to the moral and spiritual needs of man and points to the necessity of guidance from God Who alone has full knowledge of this diversity and knows also how the requirements of every individual can be adequately met.

The verse fittingly closes with the expression لقوم یذکرون (for a people who take heed) because the problem of the diversity of men’s natures and temperaments and the satisfaction of each man’s peculiar needs is so complex that it calls for deep and categorical consideration. Each of the three expressions viz. یتفکرون and یعقلون and یذکرون which have been placed at the end of vv. 12th, 13th, and 14th respectively may be understood not only as especially appropriate to the theme of the particular verse in which it is used, but also as applicable to the general theme dealt with collectively in the three verses, their use in their particular places being determined by the degree of their importance. The word reflection has been used first because it constitutes the first means, and of all moral qualities it is the first to be awakened in the process of the moral reformation of man. From the habit of reflection grows understanding or making the use of reasonat which stage man accomplishes his moral reformation. After this comes the third stage when temptations have been completely overcome and moral struggle ceases and man takes heed and is self-admonished and the doing of good works becomes a part of his nature.

6:158; 12:112; 16:90.

Commentary:

The verse sets forth the existence of differences among the nations of the world as a reason for Divine revelation to be sent down to them because the Divine Word alone can resolve these differences. These differences also constitute a justification for the Quranic revelation. If men could only be convinced that the Quran was the revealed word of God, they would certainly give up their own views in its favour.

The verse also suggests that disbelievers cannot reasonably object to the advent of a new Prophet because a new Prophet comes only when the people cease to observe the teaching of the previous Prophet and deviate from the right path. So their deviation from the right path and their differences justify the appearance of a new Prophet.

The question may be asked, if, for instance, the Jews had remained loyal to the teachings of Moses, would the Holy Prophet not have come? The question is hypothetical. In any case differences and disagreements would have continued to exist in the world and consequently there would have always remained the need for a new Divine Messenger. But God has already provided an answer to the question in the words, "Had there been in the earth angels walking about in peace and quiet, We should have certainly sent down to them from heaven an angel as a Messenger" (17:96) i.e. if all men had become pure and holy like angels, there was no need for any Prophet to come. The word of God would then have descended directly upon every individual. But since angels have never lived on this earth nor has the world ceased to be a place of sin and iniquity, the Prophets also have not ceased to appear to bring about reconciliation between the sinful people and their Compassionate and Merciful Creator.

2:165; 13:18.

Commentary:

By 'water' here is meant Divine revelation and the attention of disbelievers has been drawn to the fact that if Prophets have been appearing in the past to give life to the dead, why should the present generation not have their Prophet?

13:5; 16:12; 23:20; 36:35.

Commentary:

The verse means to say that when things created by God remain in their natural and unadulterated form they constitute pure, wholesome and invigorating food. But when man interferes with their natural use he corrupts them. Similarly, as long as Divine teaching remains intact, it is a source of great spiritual benefit, but when man interferes with it, it loses its usefulness and becomes harmful. The verse also points out that all wise and thoughtful persons can easily understand that everything is best suited for the purpose which it has been designed by God to serve and that to use it for any other purpose is only to destroy its usefulness. Similarly, it is not given to man to devise spiritual teachings or to interfere with those revealed by God without spoiling them or destroying their usefulness.

Commentary:

The subject of the bee has been further elaborated in this verse. It says that God inspires the bee to collect its food from different fruits and flowers and then, by means of the mechanism provided in its body and by the methods revealed to it by God, it converts the collected food into honey. That honey possesses different colours and flavours but all its different varieties are highly useful for men. This fact suggests that revelation has continued to descend on Prophets at different times and that the teachings of one Prophet differed in detail from the teachings of another, nevertheless all these revelations had this essential common quality that they proved a means of moral and spiritual regeneration for the peoples for whom they were designed.

At various places in the Quran the same words have been used with reference to the Quranic revelation as have been used here with reference to honey. Honey provides a cure for the physical diseases of man and the most essential quality of the Quranic revelation also is that it is a cure for the spiritual maladies of man. See 10:58, 17:83 & 41:45.

The words, and follow the ways of thy Lord, suggest that it is possible for every man to become a recipient of Divinerevelation. The only condition he has to fulfil for this purpose is that he should obediently follow the path designed by God and not let his natural instincts become corrupt and vitiated. If he keeps his nature pure and unsullied and is guided by his natural instincts, in the course of time he becomes the recipient of revelation which may be compared to honey in its purity and usefulness.

The verse also implies that when all creatures have been granted وحی according to their respective natural capacities, though those capacities are very limited, it is inconceivable that man, who has been endowed with far greater natural powers and for whom unlimited avenues of spiritual progress have been kept open, should have remained deprived of this great blessing.

67:20.

Commentary:

Some commentators of the Quran erroneously consider that this verse alludes to the Almightiness of God Who has given the birds the power to fly in the air but there is no such allusion here to any such power and might of God. The verse only contains a reference to the punishment that was soon to overtake the disbelievers of Mecca. The keeping back of the birds signifies the withholding of the punishment that was in store for them. Arabic poetry abounds in verses where birds are spoken of as attending a victorious army to feed on the dead bodies of the enemy killed and left on the field of battle. The great poet Nabighah says:

اذا ما غدی بالجیش حلق فوقه

عصا ثب طیر تھتدی بالعصائب

i.e. When he marches out, flocks of birds attend his victorious army, knowing that he will surely defeat his enemy and thus would provide a good feast for them. So the hovering of birds according to Arabic idiom is symbolic of the defeat and destruction of a people. Verses 105:2-5 contain a clear reference to this significance of the Arabic idiom. The verse under comment means to say that God has withheld Muslims from waging war against disbelievers. But once they were given permission to fight, the disbelievers will be defeated and destroyed and their dead bodies will be eaten by the birds which they see flying in the sky.

2:88; 36:31.

Important Words:

تتراً (one after another) is derived from وتر. They say وترہ i.e. he made it (a number) sole; or one and no more; he made it to be odd number. وتر الخبر means, he made the tidings to follow one part after another or to follow with a small space between every two portions thereof. تواتر means, it was consecutive, or was so with intervals or was so with interruption. وترة of the nose means the partition between the two nostrils. جاؤواتتری means, they came following one another; one after another. ثم أرسلنا رسلنا تتری means, then We sent Our Messengers one after another; or interruptedly; at intervals or making a long time to intervene between every two (Lane & Aqrab).

Commentary:

This verse like several others shows that after a Divine Law has been revealed God continues to raise other Messengers to support, explain and establish it. After the Law of Moses was revealed God sent other Messengers who followed the Mosaic Law and exhorted the Israelites to follow it.

It appears from the Bible that there had always lived among the Israelites a number of Prophets and Reformers who explained the Torah to the Israelites. Jesus was the last of these Prophets. He himself says, "Think not that I am come to destroy the Law, or the Prophets. I am not come to destroy but to fulfil. For verily I say unto you, till heaven and earth pass one jot or one tittle shall in no wise pass from the Law, till all be fulfilled" (Matt. 5:17, 18).

The words, "We made them mere tales," signify that when the opponents of the Prophets are destroyed their destruction is so complete that generations coming after them talk of them as people who once lived on this earth, because no trace of their existence or work remains behind.

11:2.

Important Words:

عربیا (clear, eloquent language) is derived from عرب (‘ariba or ‘aruba). The root meanings of this word denote fulness, abundance and plainness coupled with chasteness. Hence all the words formed from this root express the idea of fulness, abundance and clearness. Thus the words قرآنا عربیا would mean, the Book which is most extensively and regularly read and which expresses its ideas and themes in a most clear, eloquent and comprehensive language. See also 12:3 & 20:114.