وَ یَعۡبُدُوۡنَ مِنۡ دُوۡنِ اللّٰہِ مَا لَا یَنۡفَعُہُمۡ وَ لَا یَضُرُّہُمۡ ؕ وَ کَانَ الۡکَافِرُ عَلٰی رَبِّہٖ ظَہِیۡرًا ﴿۵۶﴾
وَيَعۡبُدُونَ مِن دُونِ ٱللَّهِ مَا لَا يَنفَعُهُمۡ وَلَا يَضُرُّهُمۡۗ وَكَانَ ٱلۡكَافِرُ عَلَىٰ رَبِّهِۦ ظَهِيرٗا
c. 6:72; 10:107; 21:67; 22:13. (close)
a. 6:72; 10:107; 21:67; 22:13. (close)
The particle علی meaning "against" the expression کان الکافر علی ربه ظھیرا would signify that the disbeliever helps and aids those who fight and combat the cause of God—the true religion. (close)
وَ مَاۤ اَرۡسَلۡنٰکَ اِلَّا مُبَشِّرًا وَّ نَذِیۡرًا ﴿۵۷﴾
وَمَآ أَرۡسَلۡنَٰكَ إِلَّا مُبَشِّرٗا وَنَذِيرٗا
d. 2:120; 5:20; 11:3; 35:25. (close)
b. 2:120; 5:20; 11:3; 35:25. (close)
قُلۡ مَاۤ اَسۡـَٔلُکُمۡ عَلَیۡہِ مِنۡ اَجۡرٍ اِلَّا مَنۡ شَآءَ اَنۡ یَّتَّخِذَ اِلٰی رَبِّہٖ سَبِیۡلًا ﴿۵۸﴾
قُلۡ مَآ أَسۡـَٔلُكُمۡ عَلَيۡهِ مِنۡ أَجۡرٍ إِلَّا مَن شَآءَ أَن يَتَّخِذَ إِلَىٰ رَبِّهِۦ سَبِيلٗا
a. 38:87; 42:24. (close)
2086. According to this verse Islam clearly forbids the use of force for the propagation of its teaching. (close)
c. 38:87; 42:24. (close)
2688. Important Words:
إلا (save) is used to signify the sense of exception (إستثناء) and in Arabic إستثناء (exception) is of two kinds: (i) إستثناء متصل i.e. an exception in which the thing excepted belongs to the same class or species to which the things from which as exception is sought to be made belong; (ii) إستثناء منقطع i.e. an exception in which the excepted thing belongs to a different class or species. إلا in the present verse is of the latter category and the meaning is, he who will take a way to his Lord, let him do so.
The verse provides yet another unassailable evidence that the Quran gives complete and full freedom of conscience and choice of religious belief and practice. (close)
وَ تَوَکَّلۡ عَلَی الۡحَیِّ الَّذِیۡ لَا یَمُوۡتُ وَ سَبِّحۡ بِحَمۡدِہٖ ؕ وَ کَفٰی بِہٖ بِذُنُوۡبِ عِبَادِہٖ خَبِیۡرَا ﴿ۚۛۙ۵۹﴾
وَتَوَكَّلۡ عَلَى ٱلۡحَيِّ ٱلَّذِي لَا يَمُوتُ وَسَبِّحۡ بِحَمۡدِهِۦۚ وَكَفَىٰ بِهِۦ بِذُنُوبِ عِبَادِهِۦ خَبِيرًا
b. 26:218; 27:80; 33:49. (close)
a. 26:218; 27:80; 33:49. (close)
ۣالَّذِیۡ خَلَقَ السَّمٰوٰتِ وَ الۡاَرۡضَ وَ مَا بَیۡنَہُمَا فِیۡ سِتَّۃِ اَیَّامٍ ثُمَّ اسۡتَوٰی عَلَی الۡعَرۡشِ ۚۛ اَلرَّحۡمٰنُ فَسۡـَٔلۡ بِہٖ خَبِیۡرًا ﴿۶۰﴾
ٱلَّذِي خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضَ وَمَا بَيۡنَهُمَا فِي سِتَّةِ أَيَّامٖ ثُمَّ ٱسۡتَوَىٰ عَلَى ٱلۡعَرۡشِۖ ٱلرَّحۡمَٰنُ فَسۡـَٔلۡ بِهِۦ خَبِيرٗا
c. 7:55; 11:8; 32:5; 57:5. (close)
2087. (1) God; (2) The Holy Prophet. (close)
b. 7:55; 11:8; 32:5; 57:5. (close)
For a detailed discussion about عرش see 10:4 & 20:6 and about ستة ایام see 10:4.
The expression فاسأل به خبیرا may mean; (1) "enquire then about it from One Who knows, i.e. God." or (2) "enquire then from Him Who knows it" or (3) "enquire concerning Him, i.e. God, from one who knows i.e. the Holy Prophet."
In view of these meanings the expression فاسأل به خبیرا would signify: (1) That if by reflecting on the great and vast universe that lies spread before your eyes and the wonderful and absolutely flawless order and arrangement that pervades and permeates it, you are not convinced of the existence of a Designer and Creator Who must have created a parallel spiritual universe and must have made adequate provision for man’s spiritual needs in it, as He has made proper provision for his physical needs in the physical universe, then by prayer and supplication invoke His help that He, the Gracious God (الرحمن) may guide you to the right path and may disclose to you the truth of the Holy Prophet. (2) That because nobody has full knowledge about the creation of the heavens and the earth and about the nature and significance of "God’s settling himself on the Throne," therefore seek His assistance for true understanding of this baffling enigma. (3) That as God’s grace (رحمانیة) has found its fullest expression in the Holy Prophet, therefore, in order fully to understand its nature make a deep study of his life. (close)
وَ اِذَا قِیۡلَ لَہُمُ اسۡجُدُوۡا لِلرَّحۡمٰنِ قَالُوۡا وَ مَا الرَّحۡمٰنُ ٭ اَنَسۡجُدُ لِمَا تَاۡمُرُنَا وَ زَادَہُمۡ نُفُوۡرًا ﴿٪ٛ۶۱﴾
وَإِذَا قِيلَ لَهُمُ ٱسۡجُدُواْۤ لِلرَّحۡمَٰنِ قَالُواْ وَمَا ٱلرَّحۡمَٰنُ أَنَسۡجُدُ لِمَا تَأۡمُرُنَا وَزَادَهُمۡ نُفُورٗا۩
تَبٰرَکَ الَّذِیۡ جَعَلَ فِی السَّمَآءِ بُرُوۡجًا وَّ جَعَلَ فِیۡہَا سِرٰجًا وَّ قَمَرًا مُّنِیۡرًا ﴿۶۲﴾
تَبَارَكَ ٱلَّذِي جَعَلَ فِي ٱلسَّمَآءِ بُرُوجٗا وَجَعَلَ فِيهَا سِرَٰجٗا وَقَمَرٗا مُّنِيرٗا
d. 15:17; 85:2. (close)
2087A. By alluding to the creation of the heavens, and the sun, the moon and the stars that embellish and beautify them, the verse draws attention to the spiritual heaven which has its own sun, moon and stars—the Holy Prophet, the Promised Messiah and the Companions of the Holy Prophet about whom he is reported to have said: 'My Companions are like so many stars, whomsoever of them you will follow, you will get right guidance' (Razin). (close)
a. 15:17; 85:2. (close)
2690. Important Words:
بروجاً (mansions) is the plural of برج (burj) which is derived from the verb برج (baraja) which means, it was or became apparent, manifest or conspicuous; or it was or became high or elevated. برج (burj) means, a tower; a sign of the Zodiac. بروج means, mansions (i.e. the courses or stages) of the moon or the stars, or constellations or asterisms (Lane). See also 15:17.
The verse constitutes an answer to the query of disbelievers mentioned in the preceding verse, viz. "And Who is the Gracious God?" It means to say that the Gracious God is "He Who has made mansions in the heavens and has placed therein a Lamp and a Moon giving light." As the Divine attribute "Gracious" is intimately connected with the creation of the universe and the revelation of the Quran and as the present verse points to the creation of the physical firmament and by implication to the spiritual firmament, it forms an appropriate answer to the impudent query of the disbelievers.
By alluding to the creation of the heavens, the sun, the moon and the stars that embellish and beautify them, the verse draws attention to the spiritual heaven which has its own sun, moon and stars. The Holy Prophet is the Sun of the spiritual firmament, the Promised Messiah is the Moon and the Holy Prophet’s Companions and the learned and righteous savants among his followers are the stars of this spiritual firmament. The Promised Messiah borrowed his spiritual light from the Holy Prophet. About his Companions the Holy Prophet is reported to have said: "My Companions are like stars, whomsoever of them you will follow, you will get right guidance" (Razin). (close)
وَ ہُوَ الَّذِیۡ جَعَلَ الَّیۡلَ وَ النَّہَارَ خِلۡفَۃً لِّمَنۡ اَرَادَ اَنۡ یَّذَّکَّرَ اَوۡ اَرَادَ شُکُوۡرًا ﴿۶۳﴾
وَهُوَ ٱلَّذِي جَعَلَ ٱلَّيۡلَ وَٱلنَّهَارَ خِلۡفَةٗ لِّمَنۡ أَرَادَ أَن يَذَّكَّرَ أَوۡ أَرَادَ شُكُورٗا
a. 36:38-41. (close)
2088. Just as in the physical world day follows night, similarly in the spiritual realm when darkness enshrouds the world, God raises a Reformer to give light to it. (close)
a. 36:38-41. (close)
The simile begun in the preceding verse is continued in the present one. The verse purports to say that just as in the physical world day follows night, similarly in the spiritual realm when darkness enshrouds the world God raises a Reformer to give light to it.
The words "For him who desires to remember" signify that seekers after true knowledge may ponder over the perfect design that pervades the universe and thus may add to their knowledge and wisdom.
The clause "who desires to be grateful" means that men may also think over the numerous benefits they derive from the alternation of day and night and may be grateful to God for His manifold favours. (close)
وَ عِبَادُ الرَّحۡمٰنِ الَّذِیۡنَ یَمۡشُوۡنَ عَلَی الۡاَرۡضِ ہَوۡنًا وَّ اِذَا خَاطَبَہُمُ الۡجٰہِلُوۡنَ قَالُوۡا سَلٰمًا ﴿۶۴﴾
وَعِبَادُ ٱلرَّحۡمَٰنِ ٱلَّذِينَ يَمۡشُونَ عَلَى ٱلۡأَرۡضِ هَوۡنٗا وَإِذَا خَاطَبَهُمُ ٱلۡجَٰهِلُونَ قَالُواْ سَلَٰمٗا
b. 17:38; 31:19. (close)
c. 28:56. (close)
2089. With this verse begins a brief description of the great moral revolution which that Sun of the spiritual firmament––the Holy Prophet–– brought about among his people. From being the sons of darkness they became the servants of the Gracious and Beneficent God. The various qualities of the righteous servants of the Gracious God, referred to in this and the following verses, are the opposites of the vices from which the people of the Holy Prophet particularly suffered. (close)
b. 17:38; 31:19. (close)
c. 28:56. (close)
With this verse begins a brief description of the great moral and spiritual revolution which that Sun of the spiritual firmament—the Holy Prophet—brought about among his people. From عباد الشیطان i.e. the sons of darkness, they became عباد الرحمان i.e. the servants of the Gracious and Beneficent God. The various qualities of the righteous servants of the Gracious God, referred to in this and the following verses, are the opposite counterparts of the vices from which the people of the Holy Prophet particularly suffered. The Divine attribute الرحمن i.e. the Gracious, has been specially mentioned to show that the great revolution referred to above was brought about by the teaching of the Quran whose revelation has a direct and intimate connection with this Divine attribute as hinted in the verse الرحمن علم القرآن i.e. the Gracious God Who taught the Quran (55:2-3).
The verse also implies that the lives of God’s servants also bear testimony to the fact that He is الرحمن (Gracious). (close)
وَ الَّذِیۡنَ یَبِیۡتُوۡنَ لِرَبِّہِمۡ سُجَّدًا وَّ قِیَامًا ﴿۶۵﴾
وَٱلَّذِينَ يَبِيتُونَ لِرَبِّهِمۡ سُجَّدٗا وَقِيَٰمٗا
d. 41:39; 73:21. (close)
a. 41:39; 73:21. (close)
History bears witness to the fact that early Muslims, even in the field of battle, while they had actually remained engaged all day long in fighting, spent their nights in prayer and the remembrance of God. (close)