Al Islam

a. 22:36. (close)

b. 22:36. (close)

2550. Commentary:

Though true believers spend their wealth in the way of Allah and give it with both hands, yet they are afraid lest not having come up to the required standard they might be called to account for not doing all that they were expected to do. (close)

2551. Commentary:

The verse purports to say that the good works which lead a people to real success are those which are mentioned in the preceding four verses and not, as the disbelievers think, the wealth and numbers of one’s party and group. The true believers not only do all these good works with the best of their power and capacity but try to excel each other in doing good to others. (close)

b. 2:287; 7:43. (close)

2005. The laws which God has laid down in the Qur’an for the moral and spiritual development of man are such as are within his power and capacity to act upon. They are suited to all conditions, circumstances, temperaments and dispositions. (close)

c. 17:14, 15; 45:30; 69:20. (close)

2006. These verses may also signify that the teaching embodied in the Qur’an is based on wisdom and is suited to all conditions and circumstances, and to men of different temperaments and dispositions and is in agreement with the requirements of justice, equity and wisdom. This is the meaning of the words Yantiqu bil Haqqi. (close)

a. 7:43. (close)

b. 17:14-15; 45:30; 69:20. (close)

2552. Important Words:

حق means, a truth; an established fact or truth which is undeniable; a thing that is decreed or destined; a right, equity and justice; a thing suitable to the requirements of justice, wisdom; etc. (Aqrab & Lane). See also 2:43, 148, 181; 3:4; 7:106. According to Imam Raghib the word الحق is also used in the sense of making the Shari‘ah complete and perfect. It is in this sense that it has been used in the verse, "He it is Who has sent His Messenger with the guidance and the Religion of Truth (دین الحق) that He may cause it to prevail over all religions (61:10).

Commentary:

In the preceding verse the believers were urged to excel one another in doing good deeds. The present verse tells us that the laws which God has laid down in the Quran for the moral and spiritual development of man are such as are within his power and capacity to act upon. They are suited to all conditions, circumstances, temperaments and dispositions. Thus the Shari‘ah is not a curse but a great blessing for man. Yet it is not given to every individual to act upon all its laws fully and completely. He is expected to live up to his ideals to the best of his power and he will only be called upon to account for the actions or deeds which were within his power to do or avoid, and all the conditions and circumstances under which he had to labour and toil will also be taken into consideration by God when measuring the worth of his actions and rewarding him. This supreme truth is pointed out in the Quranic words: الوزن یومئذ الحق, "And the weighing on that day will be true” (7:9).

The word کتاب (Book) in the clause کتاب ینطق بالحق, according to some commentators of the Quran signifies the record of man’s deeds and actions referred to in 50:19 or to "the guarded tablet" mentioned in 85:23, but in view of the meaning of the word حق as given by Raghib under "Important Words" above the expression "and with Us is a Book that speaks truth," may also signify (1) that the teaching embodied in the Quran is based on wisdom and is suited to all conditions, and circumstances, and to men of different temperaments and dispositions and is in agreement with the requirements of justice, equity and wisdom, and (2) that it is the last revealed Law for the whole of mankind and therefore can quite legitimately claim to enjoy superiority over all other Divine Books. (close)

d. 21:4. (close)

a. 21:4. (close)

2553. Important Words:

غمرة (heedlessness) is derived from غمر. They say غمر الماء i.e. the water was or became much in quantity or deep so that it concealed its bottom. غمر الماء means, the water was abundant so that it came over him or covered him. غمر also means, he abounded in beneficence. غمرة means, water that rises above the stature of a man; difficulty, trouble or rigour. غمرة الموت means, the agony of death. فذرھم فی غمرتھمmeans, therefore leave them in their ignorance; or in their error and obstinacy and perplexity; in their overwhelming heedlessness or ignorance (Lane & Aqrab). (close)

e. 10:23; 16:54; 30:34; 39:9. (close)

b. 10:23; 16:54; 30:34; 39:9. (close)

2554. Important Words:

یجئرون (they cry for help) is derived from جأر which means, he (a bull) lowed. جأر الی اللّٰه means, he raised his voice in prayer or supplication; he cried out or called for help; he humbled himself with earnest supplication to God. جأرت الارض means, the herbage of the land grew tall (Lane & Aqrab).

For مترف see 11:117 & 17:17. (close)

f. 21:14. (close)

c. 21:14-15. (close)

2554A. Commentary:

The verse purports to say that disbelievers cry for help and repent and lament after Divine punishment has actually overtaken them but then it is too late because punishment comes upon a people only after they have seen heavenly signs and after the falsity of their position has been convincingly brought home to them by sound and solid arguments and they continue to persist in rejecting the truth and persecuting their Prophet. (close)

g. 22:73; 39:46. (close)

a. 22:73; 39:46. (close)

2007. The word, Mustakbirin, may signify that disbelievers regard the revelation of the Qur’an to be too big and important an affair to be entrusted to a weak human being. Or, it means that when disbelievers hear the Qur’an being recited, they turn away from it in pride and arrogance. (close)

a. 83:14. (close)

b. 83:14. (close)

2555. Important Words:

سامراً (telling stories by night) is derived from سمر which means, he held a conversation or discourse by night; he waked; continued awake; did not sleep. سمر الخمر means, he drank wine by night. سامرہ means, he held a conversation or discourse with him by night. سامر means, a man holding or one who holds a conversation or discourse by night; a person waking or continuing to be awake or one who did not sleep. ترکتھم سامراً means, I left them while they were holding a conversation by night (Lane & Aqrab).

تھجرون (talking nonsense) is derived from ھجر. They say ھجر او ھجر فی کلامه i.e. he talked nonsense; he talked foolishly or deliriously. See also 4:35. ھجر فی مرضه اونومه means, he talked nonsense or deliriously in his sickness or sleep. The Quranic words سامرا تھجرون mean, holding discourse by night, talking nonsense or foolishly (Lane & Aqrab).

Commentary:

The expression مستکبرین may signify that disbelievers regard the revelation of the Quran to be too big and important an affair to be entrusted to a weak human being. In the latter case it may mean that when disbelievers hear the Quran being recited they turn away from it in pride and arrogance. The latter meaning which is preferable is given in the text. (close)

2556. Important Words:

ام (or) possesses a variety of meanings, some of which are the following:

It is a conjunction connected with what precedes it so that neither what precedes it nor what follows it is independent, the one of the other. It denotes interrogation or is used in a case of interrogation corresponding to the interrogative أ and meaning ای. They say أزید فی الدار ام عمرو i.e. is Zaid in the house or ‘Amr i.e. which of the two (ایھما), therefore what follows امand what precedes it compose one sentence and what follows it must correspond to what precedes it in the quality of noun and of verb. They say أ أنذرتھم ام لم تنذرھم i.e. whether thou warn them or warn them not (2:7). أ زید قائم ام قائد means, is Zaid standing or sitting? It is also used as simple interrogative in the sense of ھل as in ام کنتم شھداء i.e. were you present? (2:134)

Commentary:

The verse means to say, why do not disbelievers understand this simple thing that the Holy Prophet’s Message is no new thing. It is the same Message which from time immemorial the Prophets of God have been bringing in the world, the selfsame message which was given to the forefathers of these people. (close)