ٱللَّهِ

Commentary:

Some Christian orientalists, as is their wont, have vainly sought to impugn the Divine origin of the Quran by trying to show that the expression Bismillah has been borrowed from earlier Scriptures. Wherry in his "commentary" says that it has been borrowed from Zend-Avesta.

Sale has expressed an identical view, while Rodwell is of the opinion that Pre-Islamic Arabs borrowed it from Jews and subsequently it was incorporated in the Quran by the Holy Prophet. To say that because this expression was to be found in some former Scriptures, therefore it must have necessarily been borrowed from one of them by the Quran does not stand to reason. According to Muslim belief Prophets were raised among every people (35:25) and those Prophets like the Holy Prophet of Islam also received Divine revelation and therefore there can be, and there actually are to be, found in the Quran expressions of identical import with those in other Divine Scriptures. This fact, if anything, only proves that the Quran has originated from the same Source from which those Scriptures had originated. In the verse under comment the expression Bismillah is shown to have been used by Prophet Solomon. So there can be no question of its being borrowed or plagiarized by the Quran. What the Quran claims is only this that no other Scripture has used this expression in the form and manner in which it has done. And the charge is also belied by facts of history that the Holy Prophet took this expression from pre-Islamic Arabs. The Arabs had never used it before it was revealed in the Quran. On the contrary, they had a special aversion for the use of the Divine attribute Ar-Rahman (25:61) which forms an integral part of Bismillah. See also 1:1.

Important Words:

For اطیرنا and طائر کم see 3:50; 7:132; 17:14 & 27:18.

31:11; 50:10.

6:2.

Commentary:

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

20:54; 78:7.

25:54; 55:20-21.

Commentary:

The argument begun in the preceding verse is here further developed and expanded. For an explanation of the expression "and put a barrier between the two waters" see 25:54.

2:187; 7:56.

10:15.

Commentary:

This verse gives the second argument in support of God’s existence, His great and unlimited Powers and Unity. It purports to say that as God’s great powers are manifested in the marvellous working of the laws of nature, so are they manifested in man’s inner conscience when he cries to God in the agony of his soul and God listens to his cry. The acceptance of prayers which is the pith and kernel of all religious belief constitutes one of the most important arguments to prove the existence of God. If man had not witnessed great miracles being performed in all ages through the acceptance of prayers by God of His dear ones, he would have justifiably ceased to believe in God’s existence.

The words, "Who answers the distressed when he calls upon Him," may also refer to the extremely weak and distressed state of the Companions of the Holy Prophet when in their agony they prayed to God and He heard their prayers. The words, "and makes you Successors in the earth," lend support to this inference inasmuch as they implied a prophecy that the weak and distressed Muslims would one day become rulers in the land in which at that time there was no security and safety for them.

Commentary:

It is significant that when the word ریح (wind) is used in the singular number in the Quran, it generally signifies Divine punishment (17:70; 54:20; 69:7, etc.), but when it is used in the plural number it generally signifies Divine blessings, particularly the advent of a heavenly Messenger.

In the present and the preceding verses three kinds of argument and evidence have been adduced to prove the existence and Unity of God—evidence from external nature, man’s inner self and from his collective life.

10:35; 29:20; 30:12, 28.

10:32; 34:25; 35:4.

Commentary:

The words, "originates creation and then repeats it," signify creation and procreation.

Placed before every chapter except ch.9; also in 27:31. See also 96:2.

Important Words:

ب (in) occurring here in combination with اسم is a particle used to convey a number of meanings, the one more applicable here being that of 'with'. The compound word بسم therefore would mean 'with the name of.' According to the Arab usage, the words iqra’ or aqra’u or naqra’u or ishra’ or ashra‘u or nashra‘u would be taken to be understood before بسم اللّٰه. The expression بسم اللّٰه would thus mean 'begin with the name of Allah' or 'recite with the name of Allah,' or 'I or we begin with the name of Allah.' or 'I or we recite with the name of Allah.' In the translation the words بسم اللّٰه have been rendered as "in the name of Allah", which is a more familiar form (Lane).

اسم (name), which is derived either from وسم (a mark) or سمو (height), means a name or attribute (Aqrab). Here it is used in both senses; for, firstly, it refers to 'Allah' which is the personal name of God; and, secondly, it refers to Ar-Rahman (Gracious) and Ar-Rahim (Merciful) which are His attributive names.

اللّٰه (Allah) is the name of the Supreme Being, Who is the sole possessor of all perfect attributes and is free from all defects. In the Arabic language, the word Allah is never used for any other thing or being. No other language has a distinctive name for the Supreme Being. The names found in other languages are all attributive or descriptive and are often used in the plural, but the word "Allah" is never used in the plural number. It is a simple substantive, not derived. It is never used as a qualifying word. Hence, in the absence of a parallel word in the English language, the original name "Allah" has been retained throughout the translation.

This view is corroborated by eminent authorities of the Arabic language. Lane says: "اللّٰه (Allah) according to the most correct of the opinions respecting it is a proper name, applied to the Being, Who exists necessarily by Himself, comprising all the attributes of perfection, the ال (al) being in-separable from it" (Arabic-English Lexicon). For a fuller discussion of the word 'Allah,' the reader is referred to Tafsir-e-Kabir by Hadrat Mirza Bashir-ud-Din Mahmud Ahmad, Head of the Ahmadiyya Community.

الرحمن (Gracious) and الرحیم (Merciful) are both derived from the same root رحم meaning, he showed mercy; he was kind and good; he forgave. The word رحمة combines the idea of رقة i.e. 'tenderness' and احسان i.e. 'goodness' (Mufradat). الرحمن is in the measure of فعلان and الرحیم in the measure of فعیل. According to the rules of the Arabic language, the larger the number of letters added to the root word, the more extensive or more intensive does the meaning become (Kashshaf). The measure of فعلان thus conveys the idea of fullness and extensiveness, while the measure of فعیل denotes the idea of repetition and giving liberal reward to those who deserve it (Muhit). Thus the word الرحمن would denote "mercy comprehending the entire universe," whereas the word الرحیم would denote "a mercy limited in its scope but shown repeatedly".

In view of the above, الرحمان is One Who shows mercy gratuitously and extensively to all creation without regard to effort or work, and الرحیم is One Who shows mercy in response to, and as a result of, the actions of man but shows it liberally and repeatedly. The former is applicable only to God, while the latter is applied to man also. The former extends not only to the believers and unbelievers but to the whole creation; the latter applies mostly to the believers. The Holy Prophet is reported to have said: الرحمان رحمان الدنیا و الرحیم رحیم الآخرة i.e. the attribute الرحمن generally pertains to this life, while the attribute الرحیم generally pertains to the life to come (Muhit), meaning that as this world is mostly the world of actions and the next a world where actions will be particularly rewarded, God’s attribute of الرحمن provides man with material for his works in this life, whereas His attribute of الرحیم brings about results in the life to come.

The abundance of everything which we enjoy in this life, which is indeed all a favour of God, is provided for us before we do anything to deserve it or even before we are born, while the blessings in store for us in the life to come will be given to us as a reward of our actions. This shows that الرحمن is the Bestower of gifts which precede our birth, while الرحیم is the giver of blessings which follow our deeds as their reward.

Commentary:

(i) The verse بسم اللّٰه الرحمن الرحیم is the first verse of every chapter of the Quran, except the chapter Bara’ah, which, however, is not an indepen-dent chapter but a continuation of the chapter Anfal. There is a saying reported by Ibn ‘Abbas to the effect that whenever any new chapter was revealed, Bismillah was the first verse to be revealed, and without Bismillah the Holy Prophet did not know that a new chapter had begun (Dawud). This hadith goes to prove that (1) the verse Bismillah is part of the Quran and not something supernumerary and (2) that the chapter Bara’at is not an independent chapter. It also refutes the belief expressed by some that Bismillah is a part only of Al-Fatihah and not of all the Quranic chapters. Such views are further refuted by the hadith in which the Holy Prophet is reported to have said, definitely, that the verse Bismillah is a part of all the Quranic chapters (Bukhari & Qutni).

(ii) The Holy Prophet attached great importance to the verse Bismillah. He is reported to have said that any important work which is done without reciting Bismillah is apt to prove devoid of God’s blessings. Thus, it is a general practice among Muslims to commence every work with a recital of this prayer.

(iii) The place of this verse in the beginning of every chapter has the following significance:

1. The Quran is a treasure of divine knowledge to which access cannot be had without the special favour of God. In 56:80 God says regarding the Quran: None shall touch it except those who are purified, meaning that except the favoured ones who have been purified by the hand of God, none shall grasp the deeper meaning of the Quran. Thus Bismillah has been placed at the beginning of each chapter to remind the reader that in order to have access to and benefit from the treasures of divine knowledge contained in the Quran, he should not only approach it with pure motives but also constantly invoke the help of God and try to lead a righteous life.

2. In the Old Testament (Deut. 18:18,19) we read: "I will raise them (the Israelites) up a prophet from among their brethren, like unto thee (Moses), and I will put my words in his mouth, and he shall speak unto them all that I shall command him. And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him." As the Holy Prophet of Islam was raised in the likeness of Moses (Quran, 73:16), so in fulfilment of the above prophecy God so ordained that each time a new Surah was revealed, it was begun by the words: In the name of Allah. This meant that every chapter of the Quran, i.e. every new proclamation made by God through the Holy Prophet, should commence with this verse so that on the one hand the prophecy made by Moses might be fulfilled and on the other, there might be a constant repetition of the warning to the Jews and Christians that if they hearkened not to the words of the new Prophet, they would be answerable to God.

3. In the Old Testament, we also read: "But the prophet, which shall presume to speak a word in my name, which I have not commanded him to speak, or that shall speak in the name of other gods, even that prophet shall die" (Deut. 18:20). The verse Bismillah (in the name of God) has, therefore, been placed at the beginning of every chapter of the Quran so that the fact might be brought home to the Jews and Christians in particular and to other peoples in general that the success which attended the career of the Holy Prophet was a positive proof of the fact that all that he spoke was spoken by the command of God; for if it had been otherwise, he would surely have met with early destruction. The verse Bismillah is thus a standing challenge to the Jews and Christians, and every time it is repeated at the head of a chapter it serves as an argument for the truth of the Holy Prophet. This result could not have been attained if the verse had been put only in the beginning of the Quran.

4. The verse Bismillah placed before every chapter of the Quran also serves another important purpose. It is a key to the meaning of each individual chapter. This is so because all questions affecting moral and spiritual matters are related in one way or another with these fundamental divine attributes: Rahmaniyyat (grace) and Rahimiyyat (mercy). Thus each chapter is, in fact, a detailed exposition of some aspect of the divine attributes mentioned in the verse.

(iv) Some Christian writers have raised the objection that the formula of Bismillah has been borrowed from earlier Scriptures, insinuating that it cannot therefore be of Divine origin. Wherry, in his commentary has expressed the opinion that it has been borrowed from the Zend-Avesta where it has the form: بنام ایزد بخشائنده وبخشائش گر i.e. With the name of God, Forgiving, Kind. A similar objection has been raised by Sale. Rodwell, however, has expressed the opinion that the Quran borrowed the formula from the Jews, among whom it was in vogue and from whom its use was borrowed by pre-Islamic Arabs. Both these criticisms are wrong and beside the point; for firstly it has never been claimed by the Muslims that the formula in this or similar form was not known before the revelation of the Quran; secondly it is wrong to argue that the formula could not be of Divine origin even if it was sometimes used by the pre-Islamic peoples in an identical or similar form before its revelation in the Quran. As a matter of fact, the Quran itself states that Solomon used the phrase in his letter to the Queen of Sheba (27:31). What Muslims claim—and this claim has never been refuted—is that the Quran was the first Scripture to use the formula in the way it did [see (iii) above]. It is also wrong to say that the formula was in common vogue among pre-Islamic Arabs, for it is well known that Arabs had an aversion to the use of the name Ar-Rahman for God. Again, if such formulae for the praise of God were known before, it only goes to corroborate the truth of the Quranic teaching that there has not been a people to whom a Teacher has not been sent (35:25), and that the Quran is a repository of all permanent truths contained in the previous Books (98:4). It adds much more, of course, and, whatever it adopts, it improves its form or use or both.

(v) It has been asked why the word اسم (name) has been used before the word اللّٰه (Allah) in the verse Bismillah. This may be explained in a number of ways:

1. In the Arabic language the particle ب is used not only to signify connection or invoke help, but also in swearing. So if the word اسم had been dropped, the phrase باللّٰه (billah) might have meant "I swear by Allah." The introduction of اسم (name) removes this ambiguity.

2. God being the source of all goodness, even the invoking of His names proves a blessing. Says the Quran (55:79): Blessed be the name of thy Lord, the Owner of Majesty and Honour. The Holy Prophet sometimes healed people by invoking the various names of God. Therefore, the word اسم (name) has been added in order to remind the Faithful that to remember the names of God is to merit a blessing.

3. The use of the word "name" further indicates that God is hidden and can be known only through His names, i.e. attributes. By reciting Bismillah, a believer seeks the help of God through His attributes of Ar-Rahman and Ar-Rahim.

4. Again, the inner meanings of the Quran are a guarded treasure and nobody can have access to them, except under proper authority. The person who begins a recitation with the formula, In the name of Allah, says, as it were, to the guardian angels of this spiritual treasure, "I am approaching it in the name of Allah, so open to me the treasures of the inner meanings of the Quran." To the one who approaches the Quran in such a spirit, the treasures will indeed be opened. The verse, None shall touch it except those who are purified (56:80), likewise, shows that only the pure in spirit can find access to the deep secrets of the Quran.

5. Another reason for introducing the word "name" in Bismillah is to draw attention to the prophecy of Moses (Deut. 18:18-20) to which reference has already been made.

1:1.

Commentary:

See note under 1:1.

10:39; 11:14; 17:89; 52:35.

Important Words:

عبد (servant). For the root meaning of the word see note under 1:5. As explained there, the verb عبد means, he showed complete submissiveness and humility; or he received the imprint of a thing. So عبد would mean a person who, through complete submission and humility to God, has become, as it were, an image of God. The word has been used here about the Holy Prophet by way of endearment and is expressive of the exalted position he holds in the sight of God.

شھداء (helpers) is the plural of شھید which is derived from شھد i.e. he was present; or he gave witness, etc. Thus شھیدmeans, one who is present; one who sees or witnesses; one who gives testimony or evidence; one who possesses much knowledge; one from whose knowledge nothing is hidden (Aqrab & Lane); also a helper (Mufradat). Following the last mentioned signification the word may also refer here to the Jews who were friends of the disbelievers (5:81) and spoke of the idolaters as being better guided in religion than those who believe (4:52).

Commentary:

In the preceding two verses the Quran gave its first commandment to the people. Having been thus directly addressed by God, the polytheistic disbelievers felt a natural reaction to repudiate the monotheistic teaching of the Quran, because they felt that its acceptance meant that they should give up their long cherished beliefs.

In the present verse God says that if the Quran created doubts and disquietude in their minds and is not worthy of acceptance, the disbelievers should produce one like it. If they cannot, then this very fact would prove them to be wrong.

The subject of the incomparable excellence of the Quran, has been dealt with at five different places in the Quran, i.e. in 2:24; 10:39; 11:14; 17:89; & 52:34, 35, and disbelievers have been challenged, to produce its equal.

In two of these five verses (2:24 & 10:39) the challenge is identical, while in the remaining three verses three separate and different demands have been made from disbelievers. Thus, to begin with the largest demand in 17:89, disbelievers are challenged to produce the like of the whole Quran, and they have been told that even if all jinn and men should join together, they would not be able to produce it. In 11:14 the challenge is limited to the production of ten chapters. In 2:24 and 10:39, however, it has been confined to one Surah only; while in 52:34-35, the condition of even one Surahhas been omitted and disbelievers have been given the option of producing even a single narration similar to any one narration (i.e. announcement) of the Quran. On the face of it, this difference in the form of the challenge at different places seems to be incongruent and to spring from a lack of harmony in the Quran. Some commentators have endeavoured to explain away this seeming incongruity by saying that it was due to the challenge having been made at different times. At first disbelievers were called upon to produce the like of the whole Quran. When they failed to do so, the challenge was whittled down to the production of the like of any ten chapters. When, however, they were unable to produce even ten chapters, the challenge was further reduced to the production of a single chapter; and, lastly, disbelievers were asked to produce even a single narration like any narration of the Quran. This explanation, however, does not seem to be satisfactory. The different Surahs containing these different challenges were revealed, in the following order: (1) 52:34, 35; (2) 17:89; (3) 11:14; (4) 10:39; (5) 2:24 (Rodwell). Now in Surah 52, the first to be revealed, the challenge is not qualified by any condition as regards size, disbelievers having been given the choice of producing even one single narration similar to any narration of the Quran. It is very strange that, whereas at first the challenge was unqualified and disbelievers were called upon to produce something comparable to any narration of the Quran, later it began to be hedged round by conditions and stipulations, first requiring disbelievers to produce the like of the whole book, then reducing the challenge to ten Surahs, and last of all reducing it to a single chapter. The order is most unnatural.

Moreover, some of the Surahs which contain this challenge were revealed on occasions so close to one another that some commentators have found it difficult to fix their order of priority with certainty. Hence it is unwise to settle this question on the basis of the chronological order of the Surahs containing this challenge.

Another point worth considering in this connection is that the verses in question do not mention any historical event but contain only a general challenge which stands for all time. Now the question is, in what form should the challenge be delivered to the world? Should disbelievers be called upon to produce the like of the whole Quran, or to produce ten Surahs like any ten Surahs of the Quran, or should they be called upon to bring forward the like of one Surah only or the like of any single piece of the Quran? If it is enough to make a demand for the like of a single piece of the Quran, why should a demand for the like of a Surah be made, and if it is enough to make a demand for the like of one Surah, the demand for the production of ten Surahs or, for that matter, for the whole of the Quran seems extravagant.

The fact is that these verses contain certain demands which stand for all time, and there is no need to enter into the question of their chronological order. The challenge can be made even today in all the different forms mentioned in the Quran as it was made at the time of the Holy Prophet.

Before explaining the various forms of these challenges it is worth noting that mention of them in the Quran is invariably accompanied by a reference to wealth and power, except in 2:24, which, as already stated, does not contain a new challenge but only repeats the challenge made in 10:39. From this it may be concluded that there exists a close connection between the question of wealth and power and the challenge for the production of the like of the Quran or a part thereof. This connection lies in the fact that the Quran has been held out to disbelievers as a priceless treasure. When disbelievers demanded material treasures from the Holy Prophet and asked, Wherefore has not a treasure been sent down to him (11:13), they were told in reply that he possessed a matchless treasure in the Quran. The same reply was repeated when disbelievers asked, Wherefore has not an angel come with him? (11:13). They were told in reply that angels did descend upon him; for their function was to bring the word of God, and the Divine Word had already been vouchsafed to him. Thus both the demand for a treasure and the demand for the descent of angels have been jointly met by offering the Quran as a matchless treasure brought down by angels, and the challenge to produce the like of the Quran has been put forward as a proof of its peerless quality.

Let us now take the different verses containing this challenge separately. The greatest demand is that made in 17:89, where disbelievers are required to bring a book like the whole of the Quran in all its manifold qualities. In this verse disbelievers are not required to represent their composition as the word of God. They may bring it forward as their own composition and declare it to be the equal of or, for that matter, better than the Quran. As, however, it was necessary to define in what respect the work to be produced was to resemble the Quran, the Quran says in the next verse, And of a truth We have (herein) set forth for mankind in various ways, all kinds of similitudes, but most of men would reject everything but disbelief (17:90), hinting thereby that if disbelievers reject the Divine origin of the Quran and believe it to be the work of the Prophet himself, then let them produce a book which, like the Quran, should possess the following excellences: (a) it should throw light on every essential subject pertaining to religion; (b) its discussion of these subjects should be exhaustive, offering detailed guidance on every question; (c) it should be free from all harm and contain nothing but good; and (d) it should aim not at the good of any particular people or community but at the well-being of all mankind, containing guidance for all temperaments and dispositions as well as for all circumstances and conditions. But as at the time when this challenge was made the whole of the Quran had not yet been revealed, disbelievers were not required to produce the like of the Quran there and then; and the challenge thus implied a prophecy that they would not be able to produce the like of it, neither in the form in which it then was nor when it became complete. Again, the challenge was not confined to the disbelievers of the Prophet’s time alone, but extended to doubters and critics of all times.

The second verse which contains a challenge is 11:14. In this verse the disbelievers’ objection that the Prophet had not come with a treasure, nor had an angel come to him, has been met by calling upon them to bring similar Surahswhich they should represent as the word of God. The latter demand, i.e. that pertaining to the representation of the required production as the word of God, has a reference to the objection of the disbelievers that no angel has come down to the Prophet. They are told that if no angel has really come to him and his claim to receive divine revelation through the medium of angels is false, then let them also produce ten Surahs, claiming, like him, that they have been brought down to them by angels, and then see what their end would be. If they had not the courage to forge a lie against God, how could they think that the Prophet could be guilty of such fabrication or, if he had dared to commit this forgery, why had he remained secure from God’s punishment?

The reason why the disbelievers in this verse have been called upon to produce ten Surahs and not the whole Quran is that the question here did not relate to the perfection of the Quran in all respects, but to that of only a portion of it. The disbelievers had objected to some parts of it being defective, as is evident from the words: They imagine that thou art now perhaps going to abandon part of that which has been revealed to thee (11:13). Hence, they have not been required here to bring a complete book like the whole Quran, but only ten Surahs in place of those parts of the Quran which they deem to be defective, in order that the truth of their assertion may be tested.

As for the selection of the specific number 10 for this purpose, it should be noted that in Arabic 10 represents a complete number. As the object was to refute the assertion of the disbelievers that certain portions of the Quran were defective, therefore the disbelievers were given the option of making as many as ten efforts to substantiate their claim. They were thus asked to produce ten Surahs not because they could produce less than that number but because the best way to refute their objection was to afford them several opportunities to substantiate the truth of their assertion. In short, since in 17:89 the whole Quran was claimed to be a perfect Book, its opponents were called upon to produce the like of the whole Quran; but since in 11:14 the point was that certain portions of it were objected to, so they were asked to choose ten such portions as appeared to them to be most defective and then, produce a composition even like those portions.

The third verse where the Quran has been declared to be matchless is 10:39. Here disbelievers have been called upon to produce the like of only one Surah of the Quran. This is so because, unlike the above-mentioned two verses, the challenge made in this verse is in support of a claim made by the Quran itself and not in refutation of any objection on the part of disbelievers. In the verses preceding 10:39, it was claimed that God possessed full authority over all things (see 10:32-36), and as a proof of this, in 10:38 the Quran was put forward as possessing the following excellences: (a) it contains teachings which could not be devised by man; (b) it has come in fulfilment of the prophecies contained in the previous Scriptures; (c) in it the imperfect teachings of the previous Scriptures have been perfected; (d) the word of God embodied in it has been made secure from being interpolated or tampered with by man; and (e) its teachings are meant for all men and all time. In support of this claim, verse 10:39 throws out a challenge to those who deny or doubt it to produce a single chapter containing these excellences in the same perfect form in which they are contained in this chapter, i.e. ch.10.

The verses 52:34, 35 contain the smallest of all demands. In these verses disbelievers are challenged to produce a single piece or a single announcement like any piece or announcement of the Quran. This demand also has been made in support of a claim made by the Quran itself and not in refutation of any objection on the part of disbelievers. Hence the smallness of the demand. The claim in question is made in the opening verses of chapter 52, i.e. Surah At-Tur, to the effect that the Quranic revelation which was promised to mankind through Moses on Mount Sinai, will continue to be written, read and published throughout the world and that its followers will continue to multiply and will comprise not only common men but persons of great spiritual and temporal eminence, and that the fountain of the new faith will continue to provide the water of eternal life to all the countries of the world so that the fulfilment of these prophecies will constitute a proof of the fact that there is a Day of Judgement. Thereafter the Quran proceeds in 52:34, 35 to challenge disbelievers that, if they look upon the revelation of the Quran to be a fabrication, then they should come forward and make a prophecy like the one made above. This challenge is unconditional and without qualification. Disbelievers are not required to represent what they produce as the word of God, nor is it laid down as a condition that their prophecy should be of their own devising. They may as they like either make a prophecy of their own devising or borrow it from any other Scripture. Again, disbelievers are not asked to bring forward as many prophecies as there are in the Quran—and these are legion—but to bring forward only one single prophecy similar to any one of the prophecies made in the beginning of the Surah. They are told that they will not be able to fulfil this demand, for such a prophecy could be made only by the Being Who is the Creator and Owner of the heavens and the earth, along with their treasures, and Who not only knows, but possesses mastery of, the unseen. This challenge also stands for all time.

The fifth challenge to produce a like of the Quran is contained in the verse under comment (2:24) and here also, as in 10:39, disbelievers have been called upon to bring a Surah like that of the Quran, not in refutation of any of their objections, but in support of a claim made by the Quran itself. In the case of the verse under comment this claim is stated in the beginning of the Surah in 2:3 which says: This is a perfect Book; there is no doubt in it; it is a guidance for the righteous. Similarly, 10:39 is also preceded with the words: there is no doubt about it (10:38). This shows that the challenge to produce a chapter like one of the Quran has special reference to the peculiarity which is described by the words, there is no doubt about it. The challenge given in the present Surah is preceded by the claim that the Quran is a guidance for those who fear God (2:3), which means that it guides the righteous to the highest stages of spiritual progress. Hence in the above challenge it has been declared that if disbelievers are in doubt as to the Divine origin of the Quran, then they should bring forward a Surah that may be com­parable to the Quran in the spiritual influence it exercises over its followers.

One of the characteristics of the Quran is that, whatever chapter of it we may read, it casts a subtle and sublime spiritual influence over our minds. Thus, instead of creating doubts it dispels them and takes men to a stage where no doubt can possibly survive, which is the stage of communion with God. This stage can be attained only by the study of the Quran; no other Book can compare with it in this respect.

The above explanation will show that all these challenges calling upon disbelievers to produce the like of the Quran are quite distinct and separate one from another, and all of them stand for all time, none of them superseding or cancelling any other. The misconception that these challenges are one and the same seems to have arisen from the wrong notion that in all of them it is the elegance of the Quranic style and diction that has been held out as unique and incomparable and that it is such elegance of Arabic diction that disbelievers have been called upon to produce. But this is not the case. The challenges made in the five Surahs referred to above are not one or identical nor do they make the same demand; each has a distinct and separate demand of its own and it is in keeping with the nature of these demands that disbelievers have been called upon to produce the like of the whole Quran or a part of it.

The question now remains whether these demands also include a challenge to produce a work comparable to the Quran in elegance of style and diction. The answer is that they certainly do so, but only in an indirect way and not as a direct and fundamental demand, for sublime ideas can only be expressed in sublime language. As the Quran comprises sublime and lofty ideas, it was inevitable that the most beautiful diction and the most chaste style should have been employed as the vehicle for the expression of those ideas; otherwise, the subject matter was liable to remain obscure and doubtful and the perfect beauty of the Quran would have become marred. Thus, in whatever form and in whatever respect disbelievers have been challenged to produce a composition like the Quran, the demand for beauty of style and elegance of diction comparable to those of the Quran also forms a part of the challenge.

2:101; 4:156; 5:14; 13:26.

Important Words:

میثاق (having established it) is derived from وثق which means, it became firm and established. اوثقه means, he made it firm and fast; he bound or tied it firmly and strongly (Aqrab).

الخاسرون (losers) which is the plural of خاسر is derived from خسر which means, he lost; he suffered a loss; he went astray; he became lost; he perished. Thus خاسر means one who loses or suffers a loss, or one who goes astray (Lane). See also 6:13.

Commentary:

This verse gives some characteristics of فاسقین (the disobedient) mentioned in the previous verse. These characteristics are that: (1) they break the covenant made with God; (2) they cut asunder the relations which God commands to be strengthened; and (3) they create disorder and mischief in the earth.

Regarding the first, it should be remembered that the covenant which they break has been mentioned in the following two verses:

(a) And when thy Lord brings forth from Adam’s children—out of their loins—their offspring and makes them witnesses against their own selves by saying 'Am I not your Lord?' they say, 'Yea, we do bear witness.' This He does lest you should say on the Day of Resurrection, 'We were surely unaware of this' (7:173).

(b) And remember the time when Allah took a covenant from the people through the Prophets, saying: 'Whatever I give you of the Book and Wisdom and then there comes to you a Messenger, fulfilling what is with you, you shall believe in him and help him.' And He said: 'Do you agree, and do you accept the responsibility which I lay upon you in this matter?' They said, 'We agree'; He said, 'Then bear witness and I am with you among the witnesses' (3:82).

Regarding the second characteristic, it should be remembered that love of God dies in their hearts and they do not try to establish any relation with Him; or if the relation has once been established, they allow it to be broken. Their love is confined to things of this world and all their attention is given to them.

Thirdly, the verse points out that even their love of the world is not sincere, for if it were so, they would protect it against disorder and mischief; but as matters stand, they themselves ruin it by creating disorder and mischief. So they are losers in every respect.

11:124; 25:59; 26:218; 33:49.

Commentary:

At the advent of the Holy Prophet old ideas and institutions that seemed to have been firmly rooted like mountains, melted and vanished away like the passing of clouds. Human history fails to cite an instance of such a mighty revolution brought about in so short a time in every sphere of men’s ideas and actions as was wrought by the great and noble Prophet of Islam. The word جبال (mountains) may equally refer to the great and firmly established Roman and Persian Empires which were scattered like chaff before the irresistible victorious Muslim armies.

See 1:1.

Commentary:

See 1:1.

7:161.

Important Words:

عصا (rod). عصا الرجل means, he beat the man with a rod. عصا القوم means, he brought together the people, or he made them agree on some matter of common concern. عصا means: (1) a rod strong enough to support the weight of a man; (2) communal and family life; (3) a community; (4) the shin-bone (Aqrab).

الحجر (rock) is from حجر i.e. it prevented or resisted. الحجر means, a stone; a great mass of stone; a rock (Lane).

Commentary:

This verse mentions another favour bestowed on the Israelites. When once they were hard pressed by thirst and no water was procurable in the desert, God saved them by revealing to Moses the knowledge of a rock from which water flowed out when struck with a rod.

The demand of the Israelites for water and their being supplied with it is mentioned at two places in the Bible. At one place mention is made of the twelve springs of Elim, but nothing is said there of Moses’ striking the rock with his rod (Exod. 15:27). At the other place, Moses, by divine command, struck the rock Horeb with his rod, and there flowed out abundant water with which the Israelites and their animals slaked their thirst (Exod. 17:1-7 Numb. 20:2-11). Here no mention is made of the number of springs. It appears that the Quran refers to the occurrence relating to the rock of Horeb because, with the only difference that the Bible does not give the number of springs whereas the Quran gives a definite number, almost all the details narrated in the Bible concur with the narrative of the Quran. As for the slight difference with regard to the number of springs, reason favours the narrative of the Quran. The Israelites numbered several thousands besides riding animals and beasts of burden, and one spring was certainly insufficient for such a large number, especially when we take into consideration the fact that the thirsty Israelites were, according to the Bible, in a state of extreme exasperation at that time and were prepared even to stone Moses to death. It is possible, however, that at the source there was only one mouth of the spring, but it divided into twelve channels as it flowed down the rock, the number being in conformity with the number of the Israelite tribes.

If at present there is no trace of the twelve springs at that spot, it is no wonder; for it is a matter of common experience that sometimes several springs rising at the same spot have some of their openings closed and cease to flow. From a testimony quoted by Sale, however, it appears that even as late as the end of the fifteenth century, twelve springs actually flowed there. He says: "The rock stands within the border of Arabia and some of his (the Prophet’s) countrymen must needs have seen it if he himself had not, as it is most probable he had. And in effect he seems to be in the right. For one who went into those parts in the end of the fifteenth century tells us expressly that the water issued from twelve places of the rock, according to the number of the tribes of Israel" (Al-Koran by Sale, page 8).

The miracle of Moses on this occasion did not lie in bringing about a thing against the known laws of nature, but in the fact that God revealed to him the specific spot where water was just ready to flow at a blow of his rod. It is within the experience of those who study geological conditions in rocky districts that sometimes water flows underneath small hillocks or rocks and gushes forth when the rock is struck with something heavy or pointed.

As Manna and Salwa had already been bestowed on the Israelites, God now fittingly asks them to eat and drink of what Allah has provided. But as a life of ease and independence is likely to make men arrogant and mischievous, God at the same time warns the Israelites to exercise self-restraint and refrain from creating trouble and disorder in the land.

3:113.

2:91; 3:113; 5:61.

2:88; 3:22, 113, 184; 5:71.

Important Words:

فومھا (its wheat). فوم means: (1) wheat; (2) any corn suitable for making bread; (3) garlic; (4) chick-pea (Aqrab).

مصر (a town) means:(1) a town or a city; (2) the frontier between two countries; (3) the thing that intervenes between two things (Aqrab).

یقتلون (would kill) is derived from قتل i.e. he killed. The infinitive means: (1) killing with a sword or with a stone or with poison or by any other means; (2) attempting to kill; (3) making up the mind to kill; (4) boycotting or cutting off all connections; (5) killing one’s carnal desires; (6) weakening the strength of a thing, as alcohol is "killed" with the addition of water, or hunger is "killed" with food, etc.; (7) humbling a person completely; (8) rendering a person like unto one killed either physically or morally or spiritually; (9) acquiring complete and certain knowledge about a thing; and (10) cursing a person or thing (Aqrab, Mufradat & Lisan)

Commentary:

In this verse another instance is cited to show how the Israelites made no effort to turn the favours of God to good account. When they were in the desert, God sent them Manna and Salwa. But soon after this they began to exhibit discontent with one kind of food and to clamour for a variety of grain, onions, salad and green-stuff (Num. 11:5-11). It may be noted that both Manna and Salwa taken together were considered one kind of food as they were taken continuously for a long time. It is further learnt from the Bible that the supply of Salwa was discontinued after a while and the Israelites were thus left to live on Manna alone (Num. 11:6). As the demand was not based on a right understanding of the wisdom of God Who wanted the Israelites to breathe the free air of the desert for a time, they met with disgrace and drew upon themselves the wrath of God.

God’s displeasure with the Israelites was not due to their demand for other food. The real cause lay elsewhere. Having lived for a long time in bondage and a state of dependence, they had become cowardly and indolent. So God wished them to stay in the desert for sometime, living on game and wild herbs, that they might get rid of their cowardice and indolence by living an independent life in the desert. Thus revitalized, they were to be led to the Promised Land and made rulers of Palestine. The Israelites, however, failed to understand the real purpose of God or having understood it, failed to appreciate it, and foolishly insisted upon living in a town. God pointed out their error, saying that they had asked for a life of agriculture in preference to what was to lead them to sovereignty. He wanted to prepare them for rule over the Promised Land, but they hungered for husbandry. So He indignantly ordered them to go down to a town where they would get the desired things.

The Israelites deserved punishment, because their impatience was the outcome of a want of faith in the promise of God. This lack of faith in God was due to their opposition to His Prophets and, disbelief in His Signs, and they opposed the Prophets because they were transgressors and evildoers. The Prophets invited them to guidance and virtue which they disliked, and, as a result, they opposed them. Thus the Quran admirably traces the causal sequence of every evil to its origin and strikes at its very root so as to prevent all possibility of recurrence.

The words, we will not remain content with one kind of food, contain a threat and are full of arrogance. If the Israelites had meant simply to express a wish, the words would have been "we are unable to remain content with one kind of food," and not as they stand in the Quran. The Bible gives a vivid picture of their insolent and almost rebellious attitude on this occasion (Num. 11:5-15).

The words یقتلون النبیین translated in the verse as "would kill the Prophets" do not mean that the Israelites actually killed the Prophets, because, up to the time of Moses, no Prophet is known to have been slain by them. As a matter of fact, Moses is the first Prophet who was sent to the Israelites as a nation. Thus Moses and his brother, Aaron, are the only persons to whom the words can be applied; but obviously these two Prophets were not killed by the Israelites, although the latter often opposed them and were sometimes even bent upon killing them (Exod. 17:4). Hence, the word قتل in the verse cannot possibly mean actual killing. Its only meaning here is that they severely opposed the Prophets and were even prepared to kill them. This interpretation finds corroboration not only in Arabic lexicons, for which see Important Words, but the Quran itself supports it in a number of verses where the word قتل has been used undoubtedly, not in the sense of actual killing but in that of attempting to kill or intending to kill (3:22 and 40:29). Bukhari also relates a tradition to the effect that once certain hot-headed Quraish youths brutally assaulted the Holy Prophet in the precincts of the Ka‘bah, whereupon Abu Bakr rushed to his rescue, saying, اتقتلون رجلا ان یقول ربی الله "Do you kill a man because he says Allah is his Lord and Master?" (chapter on Tafsir). In this hadith the word قتل is clearly used in the sense of attempting to kill or intending to kill and not actual killing.

It will not be out of place to point out here that the purport of verse 2:59 discussed above is altogether different from the one under comment. Though in both of them God apparently orders the Israelites to go to some habitation, yet the meaning is entirely different, rather quite the opposite in each case. As a matter of fact, whereas in verse 2:59 God Himself willingly commands the Israelites to go to some habitation, His ordering them to "go down into a town" in the verse under comment is expressive of definite displeasure and anger. In the previous verse the قریة or habitation meant only a habitation found in the desert by going into which the Israelites did not leave the free desert life but rather combined it with the facilities of a habitation. On the contrary, by "going down into" a مصر i.e. a town or city as mentioned in the verse under comment, they altogether abandoned the desert life and adopted a life of ease, as is led in towns and cities. Hence the difference. This is why the Quran uses the simple word ادخلوا i.e. "enter" in 2:59 and the word اھبطوا i.e. "go down", a term expressive of decline, in the verse under comment. Similarly, whereas in verse 2:59 the Quran follows up the commandment with the words eat therefrom plentifully wherever you like, in the present verse the commandment is followed by the words and they were smitten with abasement and destitution. The difference is apparent. The former expression is indicative of the freedom of life in the desert, and the latter of the suffocating atmosphere and mental slavery of towns and cities.

Important Words:

فضل (grace) is derived from the verb فضل meaning: (1) it remained, the expression being used when a portion remains out of a larger number or quantity, the rest being given away or consumed; (2) it was in excess, or it was over and above a certain measure. Thus the noun فضل means: (1) something that is in excess or additional; (2) abundance; (3) a free gift, the giving of which is not obligatory on the giver; (4) a favour or grace or bounty (Aqrab & Lane). The word فضل is generally, though not always, spoken of such favours as pertain to temporal or worldly things (e.g. 62:11). See also the word رحمةbelow.

رحمة (mercy) is derived from رحم meaning (1) he showed mercy or compassion; (2) he was kind or tender; (3) he was beneficent; (4) he forgave. Thus رحمة means, mercy or compassion or kindness or tenderness or beneficence or forgiveness or inclination to show one of these. As رحم (rihm) means the womb of a woman, the word رحمة would further give the significance of tenderness or compassion as shown by a mother (Lane). رحمة in contrast to فضل (for which see above) is generally spoken of such acts of God’s kindness or mercy as relate to religious or spiritual matters. This is why the Holy Prophet has instructed his followers to ask for God’s رحمة when entering a mosque for Prayers, and for His فضل when coming out of it after Prayers (Tirmidhi).

Commentary:

After receiving God’s commandments on the Mount, the Israelites, instead of strengthening their connection with the Lord, showed laxity and carelessness in observing His behests (Num. 11:1); but as God wanted to uplift them and bestow His grace and mercy on them in matters temporal as well as spiritual, He forgave them their sins and saved them from being the losers.

5:14; 6:44; 57:17.

Important Words:

یشقق (cleave asunder) which is originally یتشقق is derived from شق meaning, he cut it open or he clove it.

تشقق means, it clove or broke asunder (Aqrab).

Commentary:

The murder of the innocent Muslim referred to in the preceding verses sealed the fate of the Medinite Jews who thereafter became more and more hardened, their hearts becoming like stones or even worse.

The verse goes on to say that even lifeless things like stones are useful, but the Jews, although rational beings possessing understanding and descended from holy men, have become so hardened as virtually to become worse than stones. Stones have functions to perform; but as they possess no volition, their work can bring them no reward. Deeds are in fact of two kinds, firstly those which are performed through volition or exercise of will, and secondly those which are performed not through volition but under some natural law. According to Islam, it is only the deeds of the former class that bring reward; but the deeds of the latter class, though unable to bring a reward, are also sometimes useful. Most of the Jews, however, had become so depraved that, far from performing any act of virtue out of a desire to be virtuous, they did not even involuntarily perform anything that might be called virtuous. They had become worse than stones; for even from stones there comes out water which people profit by.

It has, however, been added that these remarks do not apply to the whole nation; for some of the Israelites were, no doubt, swayed by the fear of God. Of these the Quran says: Of them (the hearts) there are some that humble themselves for fear of Allah. It may be noted that the pronoun ھما (them) in the clause, and indeed of them there are some that humble themselves for fear of Allah, stands for قلوب (hearts) and not for حجارة (stones). The fact that of the two pronouns in the verse the first refers to حجارة (stones) and this one to قلوب (hearts) need not create any doubt. The Quran contains many instances of what is termed انتشار ضمائر i.e. where similar pronouns occurring in the same verse stand for different nouns. For example, we read in 48:10: That you may believe in Allah and His Messenger and may help him and honour him, and glorify Him morning and evening. In this verse the pronoun 'him' refers to the Holy Prophet in the first two places and to God in the third.

The sentence, for of stones indeed there are some out of which gush forth streams, and of them there are some out of which flows water when they cleave asunder, signifies that even among lifeless things there are grades, some being more useful than others; and the Quran hints that we should recognise the difference in the grade and usefulness of all things. Everything must have its due, whether small or great.

3:79; 4:47; 5:14, 42.

Important Words:

یحرفونه (they pervert it) is derived from حرف which means, he turned a thing aside; he made a thing incline away, the infinitive حرف meaning the side or border of a thing. حرف القول means: (1) he changed or removed a word or speech or writing from its proper place; (2) he made a word or speech or writing incline from its position so as to give it a wrong significance (Aqrab & Mufradat). Thus تحریف may be either by (1) omitting or adding or changing a word or sentence; or by (2) perverting or putting a wrong interpretation on it.

Commentary:

The verse is addressed to Muslims. The Israelites having been reduced to such a condition as to have become hardened like stones or even worse, Muslims cannot expect them to subscribe to their belief or act faithfully to them. The Israelites had become utterly devoid of faith and all sense of honesty. They would hear the word of God revealed to the Holy Prophet and when they went back to their people, they would wilfully pervert it and thus try to mislead them and turn them against the Holy Prophet and his followers by means of deliberate misrepresentation. Nothing good can be expected from such people and nothing can prevent them from breaking agreements and their plighted word.

2:175; 3:200; 13:27.

Important Words:

ویل (woe) means: (1) the coming or befalling of some calamity, misfortune or sorrow; (2) punishment; (3) perdition. The expression ویل له or ویله or ویل لك or ویلك etc. is used as a warning for some coming sorrow or misfortune (Aqrab & Lane).

Commentary:

There were Jews who composed books or parts thereof and then gave them out as the word of God. This malpractice was common among the Jews and other peoples. Therefore, in addition to the canonical Books of the Bible, there are a number of books which are supposed to be revealed, so that it has now become impossible to distinguish the revealed Books from those not revealed. Another mal-practice of the Jews was that they distorted the meaning of the Divine Word. They themselves wrote a whole book or part thereof and declared it to be based on Biblical evidence; while, as a matter of fact, it was opposed to this evidence. Those responsible for this were responsible not only for their own misdeeds, namely, fabricating and distorting the Word of God, but also for the misdeeds of their followers who were led by their example to commit one or all of the following acts (1) tampering with the Word of God (2:76); (2) preferring worldliness to religion (2:77); and (3) following their own vain desires and false notions (2:79). Hence, while speaking of them, the Quran uses the word ویل (woe) in order to warn them and remind them of the seriousness of their offence.

Some Christian writers have argued that the verse under comment proves that the Jewish and Christian scriptures were intact at the time of the Holy Prophet. This inference is absolutely unjustified. For tampering with the text does not necessarily mean tampering with a genuine text. One who tampers with a version of a false book which he believes to be true is as liable to blame as the one who tampers with a genuine scripture. Hence, the warning to the People of the Book against tampering with the Bible cannot be cited as proof of the existence of the true Bible at the time of the Holy Prophet.

The words, paltry price, do not mean that the taking of a good price would be lawful. The words have been used to point out that whatever price they may take would be paltry in view of the great loss they would be suffering thereby. Elsewhere, the Quran says: the benefit of this world is little (4:78).

In the last clause the Quran repeats the words, Woe to them, twice, saying: Woe, then, to them for what their hands have written and woe to them for what they earn. This is to point out that by so doing the Israelites are committing two offences: (1) writing down a thing falsely and (2) doing it with the intention of earning some worldly benefit. As the offence is double, the punishment also will be double.

3:25; 5:19.

54:44.

Important Words:

النار (the Fire) means fire both as a source of light and of heat, the latter aspect being more dominant. Another word derived from the same root is نور meaning light, which is used without reference to the element of heat. The word النار (the Fire) has come to be used about "Hell", the punishment of which will consist of fire (Aqrab). It is significant that whereas the blessings of Heaven have been metaphorically spoken of as "streams of water", the punishment of Hell has been called "fire".

Commentary:

After recounting some malpractices of the Jews, the Quran proceeds to explain the root cause of their arrogance and hard-heartedness. These evil practices of the Jews, the Quran points out, are due to the wrong notion that they were immune from punishment (Jew. Enc. under Gehenna), or if they will at all be punished, the punishment will be very slight. It is recorded that at the time of the Holy Prophet, a section of the Jews thought that the punishment of the Jews would not last more than forty days (Jarir, under 2:81). Others regarded even this as too long, and reduced it to seven days (Jarir, ibid). As for modern Jews, Sale says: "It is a received opinion among the Jews at present, that no person (from among the Jews), be he ever so wicked, or of whatever sect, shall remain in Hell above eleven months or at most a year, except Dathan and Abiram and atheists (from among the Jews) who will be tormented there to all eternity" (Wherry, i. 318).

The concluding portion of the verse, i.e. have you taken a promise from Allah…? has been added to point out that the matter of salvation does not rest on the wish of a person or people but only on the grace and mercy of Allah Who has prescribed a law for it. This law the Quran proceeds to explain in the following two verses.

2:42, 92, 98, 102; 3:82; 4:48; 35:32; 46:13.

2:147.

Important Words:

یستفتحون (they prayed for victory) is derived from فتح meaning (1) he opened a thing, or he disclosed a thing; (2) he conquered or gained victory over. The word یستفتحون would, therefore, have two meanings: (1) they disclose; and (2) they ask or pray for victory (Aqrab).

Commentary:

According to the first meaning of یستفتحون the verse would signify that Jews used to disclose to the pagan Arabs the fact that there was foretold in their Scriptures the appearance of a Prophet who would spread the truth all over the world. But when that Prophet actually appeared, even those of them who had seen the signs of God fulfilled in his person turned away from him.

Taking the second meaning of the word, the verse would signify that before the advent of the Holy Prophet, the Jews used to pray fervently to God to raise a Prophet who would cause the true faith to triumph over the false ones (Hisham, i. 150). But when the Prophet for whom they prayed actually came and the ascendancy of truth over falsehood became manifest, they refused to accept him. This naturally brought on their heads the curse of God.

It may be repeated here that the word "curse" is not used in the Quran as abuse but as indicative of the actual state or condition of a person or a people. As explained under the preceding verse, the literal meaning of the word لعنة is "to be driven away from God" and hence all who stand in opposition to God and His Prophets incur لعنة and are spoken of as being under the curse of God; i.e. driven away from God’s presence and deprived of His mercy.

2:171.

3:113, 182.

Commentary:

The verse means that whenever Islam is presented to Jews, they, far from reflecting over its claims, consider it enough to say that they will believe in what is sent to Israelite Prophets only, and not in the revelation of outsiders, although the revelation they reject on such flimsy grounds fulfils the prophecies contained in their own Scriptures about a new Book. Further, it is added that the statement that they would adhere to what was revealed to Israelite Prophets is absurd, seeing that they had opposed even their own Prophets in their time.

This verse also makes it clear what the word مصدقا means when followed by the preposition لام. The expression has been used as a proof of the truth of the Quran, and it is therefore clear that it conveys the sense of "fulfilling" and not that of "confirming". It is only the fulfilment of prophecies in the Bible that can serve as evidence of the truth of the Quran. In this connection, see also 2:42.

For the prophecies alluded to in this verse, i.e. the prophecies contained in the Bible about the Quran and the Holy Prophet, the reader is referred to Deut. 18:15-19; Acts 3:19-24; Deut. 33:2; Matt. 21:42-44; Isa. 21:13-17; 28:9-13; chap. 42; 62:2-4; Dan. 7; etc.

For a discussion of the words, why did you attempt to slay the Prophets, see under 2:62.

2:255; 14:32; 47:39; 57:11; 63:11.

Commentary:

As the successful prosecution of war required money, the Faithful are here exhorted to spend in the cause of Allah so that the war which they have been bidden to wage in the defence of their faith may be conducted with efficiency.

The clause, and cast not yourselves into ruin with your own hands, does not mean, as supposed by some ignorant people, that Muslims should spare themselves and do nothing that may endanger their lives. On the contrary, it means that if Muslims will not spend money freely to carry on the war properly, they will be casting themselves into ruins with their own hands; for in that case the enemy will continue to persecute them and will one day wipe them out of existence. This interpretation is borne out by the sayings of some of the Companions themselves (Dawud, Tirmidhi & Jarir).

The clause, and do good, surely Allah loves those who do good, may have four meanings: (1) Either it means, do not spend money yourselves only but give it to your proper brethren also so that they too may be able to take part in the war. (2) Or it means, do not be unjust or cruel to your enemies in your eagerness to bring the war to a speedy end, for Allah loves those who are good to others. Elsewhere the Quran says: Let not the enmity of a people incite you to be unjust. Be just (to all) for that is nearer righteousness, (3) Or it means, think well of your Lord, i.e. do not think that if you spend your money under God’s commandment, He will suffer you to come to ruin thereby. Or (4) it means, perform your duties well and fulfill your obligations faithfully and efficiently. The latter two meanings are supported by the saying of the Companions of the Holy Prophet also (Jarir).

2:112; 62:7.

Commentary:

See under 2:96 below.

26:194, 195.

See 2:90.

Important Words:

جبریل (Gabriel) is a compound word made up of جبر (גבך) which in Hebrew means a man or a mighty man or a hero, and ایل (א ל) which means God (Hebrew-English Lexicon by William Geseneus, Boston, 1836. Also see Bukhari, chap. onTafsir). The latter word occurs in many combinations (e.g. in the word Ishmael in Gen. 16:11 which means "God heareth" or "God has heard"). In Arabic, which is the mother of Hebrew, the word جبر means, mending a broken thing; giving a poor man so liberally as to make him well off; a brave man. The word ایل is either derived from the Arabic word الله (God) or from the root آل, the active participle from which is آئل meaning Controller or Ruler, i.e. God (Aqrab). Ibn ‘Abbas relates that the other name of جبریل is عبدالله i.e. the servant of God (Jarir), which is simply another rendering of the word جبریل. Thus the angel جبریل (Gabriel) is so called because he is the servant of God; he is the strong and brave servant of God; he looks after the repairing or reformation of the universe, he bestows God’s bounties on mankind and is a liberal giver.

In Islam جبریل has been described as the chief among the angels (Manthur) and was therefore selected by God to be the bearer of the Quranic message, the best and the last شریعة (Law) to descend from Heaven. Many commentators consider that جبریل (Gabriel) is synonymous with روح القدس (the Spirit of Holiness) spoken of in the Quran and the Hadith. Similarly, Gabriel has been spoken of as روح الامین (the Trusty Spirit) in the Quran (26:194).

Commentary:

The Jews had been invited to believe in the Quran, but they refused to accept it (v. 92 above) on the ground that it was said to have been brought by Gabriel while, according to them, the bearer of Divine Revelation was Michael, and not Gabriel (Musnad). The function of Gabriel, as we learn from the Bible, is to convey the messages of God to His servants (Dan. 8:16; 9:21; and Luke 1:19, 26. It is strange that Gabriel is mentioned in the Old Testament for the first time in Daniel and not earlier). The Quran, as the verse under comment points out, assigns the same function to Gabriel. But in some later writings of the Jews, he is described as "the angel of fire and thunder" (Enc. Bib. under Gabriel).

Such was the idea of the Jews in the days of the Holy Prophet. They looked upon Gabriel as an angel of wars, calamities and hardships (Jarir under 2:98). Muslim historians tell us that this idea had such a firm hold on the minds of the Jews that when they were told that the bearer of the Quranic revelation was Gabriel, they said: جبریل ذالك الذی ینزل بالحرب والقتال والعذاب- عدونا i.e. "Gabriel is the angel who is associated with war and bloodshed and punishment. He is our enemy." By saying this, they meant that they would not believe in a revelation brought by Gabriel (Musnad). The reason why the Jews bore enmity to Gabriel seems to be that they had fallen on evil days and as, according to them, Gabriel was the angel of war and punishment, therefore they ascribed their misfortunes to him. There is no doubt that the Talmudic traditions and the Targums were the origin of this notion which gained such a firm footing among Jews; otherwise originally the Bible declares Gabriel to be the angel of good tidings and of the Divine Word. It is evident that with the lapse of time legends and myths grew round the original truth, which was subsequently lost; and the Jews clung fast to their erroneous belief, which stood in the way of their accepting the Quran or, for that matter, any revelation coming through the agency of Gabriel.

The Quran has, in the verse under comment, brought forward four arguments in refutation of the Jewish plea for rejecting the Quran:

Firstly, that no angel can bring down any revelation unless he receives direct command from God. Hence the angel who brings the revelation, whether he is Gabriel or Michael or any other, is only a vehicle for the Divine Word; and even if Jewish tradition associates an angel with calamities, it cannot call into question the authority from which his message originates.

Secondly, that the revelation sent down to the Prophet of Islam is مصدق (in fulfilment) of the previous Books and in it all the prophecies about the promised Lawgiver contained in the earlier Scriptures find their fulfilment, which is a clear proof of its Divine origin.

Thirdly, that when it is practically established that the teachings of the Quran are a guidance for mankind, its acceptance becomes binding upon all right thinking men.

Fourthly, that the Quran contains teachings which, besides being right, are also بشری (bearers of glad tidings) to its followers and harbingers of God’s mercy and favours. Such revelation should not be rejected simply for the reason that it has been brought down by Gabriel.