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 Tafsir Of Ayat 

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 Tafsir Ibn Kathir

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Revelation of Mystery (Kashf Al Mahjub)

By

Ali B. Uthman Al-Jullabi

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Introduction and Summary

As the Opening Surah sums up in seven beautiful verses the essence of the Quran, so this Surah sums up in 286 verses the whole teaching of the Quran. It is closely reasoned argument.

Summary- It begins (verses 1-29) by classifying men into three broad categories, depending on how they receive Allah's message.

This leads to the story of the creation of man, the high destiny intended for him, his fall, and the hope held out to him (2:30-39).

Israel’s story is then told according to their own records and traditions-what privileges they received and how they abused them (2:40-86), thus illustrating again as by a parable the general story of man.

In particular, reference is made to Moses and Jesus and their struggles with an unruly people: how people of the Book played false their own lights and in their pride rejected Muhammad, who came in the true line of Prophets (2:87-121).

They falsely laid claim to the virtues of Father Abraham; he was indeed a righteous Imam, but he was the progenitor of Ismail’s line (Arabs) as well as of Israel’s line, and he with Ismail built the Ka'bah (the House of Allah in Makkah) and purified it, thus establishing a common religion, of which Islam is the universal exponent (2:122-141).

The Ka'bah was now to be the center of universal worship and the symbol of Islamic unity (2:142-167).

The Islamic Ummah (brotherhood) having thus been established with its definite centre and symbol, ordinances are laid down for the social life of the community, with the proviso (2:177) that righteousness does not consist in formalities, but in faith, kindness, prayer, charity, probity, and patience under suffering. The ordinances relate to food and drink, bequests, fasts, jihad, wine and gambling, treatment of orphans and women, etc, (2:168-242).

Lest the subject of jihad should be misunderstood, it is taken up again in the story of Saul, Goliath and David, in contrast to the story of Jesus (2:243-253).

And so the lesson is enforced that true virtues lies in practical deeds of manliness, kindness, and good faith (2:254-283), and Allah's nature is called to mind in the sublime Ayah al Kursi, the Verse of the Throne (2:255).

The Surah ends with an exhortation to Faith, Obedience, a sense of Personal Responsibility, and Prayer (2:284-286).

This is the longest Surah of the Quran, and in it occurs the longest verse (2:282). The name of the Surah is from the Parable of the Heifer in 2:67-71, which illustrates the insufficiency of carping obedience.

When faith is lost, people put off obedience with various excuses; even when at last they obey in the letter, they fail in the spirit, which means that they get fossilized, and their self-sufficiency prevents them from seeing that spiritually they are not alive but dead. For life is movement, activity, striving, fighting against baser things. And this is the burden of the Surah.

This is in the main an early Madinah.

C.44 (The running Commentary, in Rhythmic Prose)

(2:1-29)

The Message of Allah, is a guide that is sure

To those who seek His light, but those

Who reject faith are blind: their hearts

Are sealed. Woe to the hypocrites,

Self-deceived and deceiving others,

With mockery on their lips, and mischief

In their hearts, and fear; the clouds

That bring fertilizing rain to others,

To them bring out deafening thunder-peals

And lightning flashes blinding to their eyes.

الم ﴿١﴾

1.     A.L.M.

C25. These are abbreviated letters, the Maqatta'at, on which a general discussion will be found in Appendix I.

The particular letters, Alif, Lam, Mim, are found prefixed to this Surah, and Surahs 3, 29, 30, 31 and 32 (six in all).

-        In Surah 2 and Surah 3 the argument is about the rise and fall of nations, their past, and their future in history, with ordinances for the new universal people of Islam.

-        In Surah 29 a similar argument about nations leads off to the mystery of Life and Death, Failure and Triumph, Past and Future, in the history of individual souls.

-        The burden of Surah 30 is that Allah is the source of all things and all things return to Him.

-        In Surah 31 and Surah 32 the same lesson is enforced: Allah is the Creator and He will be the Judge on the Last Day. There is therefore a common thread, the mystery of Life and Death, Beginning and End.

Much has been written about the meaning of these letters, but of it is pure conjecture. Some commentators are content to recognize them as some mystic symbols of which it is unprofitable to discuss the meaning by more verbal logic.

ذَلِكَ الْكِتَابُ لاَ رَيْبَ فِيهِ هُدًى لِّلْمُتَّقِينَ ﴿٢﴾  

2.     This is the Book; in it is guidance sure, without doubt, to those who fear Allah.

C26. Taqwa and the verbs and nouns connected with the root, signify:

1.     the fear of Allah which according to the writer of Proverbs (1:7) in the Old Testament is the beginning of Wisdom;

2.     restraint, or guarding one's tongue, hand, and heart from evil;

3.     hence righteousness, piety good conduct. 

All these ideas are implied; in the translation, only one or other of these ideas can be indicated according to the context. 

See also 47:17; and 74:56, n.5808.

الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ وَيُقِيمُونَ الصَّلاةَ ...  

3.     Who believe in the Unseen, are steadfast in prayer,

... وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ ﴿٣﴾

and spend out of what We have provided for them.

C27. All bounties proceed from Allah.

-        They may be physical gifts, e.g., food, clothing, houses, gardens, wealth, etc. or

-        intangible gifts, e.g., influence, power, birth and the opportunities flowing from it, health talents, etc. or

-        spiritual gifts, e.g., insight into good and evil, understanding of men, the capacity for love, etc.  

We are to use all in humility and moderation.  But we are also to give out of every one of them something that contributes to the well-being of others. 

We are to be neither ascetics nor luxurious sybarites, neither selfish misers nor thoughtless prodigals.

والَّذِينَ يُؤْمِنُونَ بِمَا أُنزِلَ إِلَيْكَ وَمَا أُنزِلَ مِن قَبْلِكَ...  

4.     And who believe in the Revelation sent to thee, and sent before thy time,

... وَبِالآخِرَةِ هُمْ يُوقِنُونَ ﴿٤﴾

and (in their hearts) have the assurance of the Hereafter.

C28. Righteousness comes from a secure faith, from sincere devotion to Allah, and from unselfish service to Man.

أُوْلَـئِكَ عَلَى هُدًى مِّن رَّبِّهِمْ وَأُوْلَـئِكَ هُمُ الْمُفْلِحُونَ ﴿٥﴾  

5.     They are on (true) guidance, from their Lord, and it is these who will prosper.

C29. Prosperity must be taken as referring to all the kinds of bounty which we discussed in the note 2:3 above. 

The right use of one kind leads to an increase in that and other kinds, and that is prosperity.

إِنَّ الَّذِينَ كَفَرُواْ ...

6.     As to those who reject Faith,

C30. Kafara kufr, kafr, and derivative forms of the word, imply a deliberate rejection of Faith as opposed to a mistaken idea of Allah or faith, which is not inconsistent with an earnest desire to see the truth.  Where there is such desire, the grace and mercy of Allah gives guidance. 

But that guidance is not efficacious when it is deliberately rejected and the possibility of rejection follows from the grant of free will. 

The consequence of the rejection is that the spiritual faculties become dead or impervious to better influences. 

See also n. 93 to 2:88.

... سَوَاءٌ عَلَيْهِمْ أَأَنذَرْتَهُمْ أَمْ لَمْ تُنذِرْهُمْ لاَ يُؤْمِنُونَ ﴿٦﴾

it is the same to them whether thou warn them or do not warn them; they will not believe.

خَتَمَ اللّهُ عَلَى قُلُوبِهمْ وَعَلَى سَمْعِهِمْ ...

7.     Allah hath set a seal on their hearts and on their hearing,

C31. All actions are referred to Allah. Therefore, when we get the penalty of our deliberate sin, and our senses become impervious to good, the penalty is referred to the justice of Allah.

... وَعَلَى أَبْصَارِهِمْ غِشَاوَةٌ... 

and on their eyes is a veil;

... وَلَهُمْ عَذَابٌ عظِيمٌ ﴿٧﴾  

great is the penalty they (incur).

C32. The penalty here is the opposite of the prosperity referred to in 2:5.  As we go down the path of sin, our penalty gathers momentum, just as goodness brings its own capacity for greater goodness.

Section 2

وَمِنَ النَّاسِ مَن يَقُولُ آمَنَّا بِاللّهِ وَبِالْيَوْمِ الآخِرِ ...  

8.     Of the people there are some who say:

"We believe in Allah and the Last Day,"

C33. We now come to a third class of people, the hypocrites. 

They are untrue to themselves, and therefore their hearts, they soon pass into the category of those who deliberately reject light.

... وَمَا هُم بِمُؤْمِنِينَ ﴿٨﴾   

but they do not (really) believe.

 يُخَادِعُونَ اللّهَ وَالَّذِينَ آمَنُوا...   

9.     Fain would they deceive Allah and those who believe,

... وَمَا يَخْدَعُونَ إِلاَّ أَنفُسَهُم وَمَا يَشْعُرُونَ ﴿٩﴾   

but they only deceive themselves and realize (it) not!

فِي قُلُوبِهِم مَّرَضٌ فَزَادَهُمُ اللّهُ مَرَضاً...  

10.  In their hearts is a disease; and Allah has increased their disease,

C34. The insincere man who thinks he can get the best of both worlds by compromising with good and evil only increased the disease of his heart, because he is not true to himself. 

Even the good which comes to him he can pervert to evil.  So the rain which fills out the ear of corn or lends fragrance to the rose also lends strength to the thorn or adds strength to the poison of the deadly nightshade.

... وَلَهُم عَذَابٌ أَلِيمٌ بِمَا كَانُوا يَكْذِبُونَ ﴿١٠﴾

and grievous is the penalty they (incur), because they are false (to themselves).

وَإِذَا قِيلَ لَهُمْ لاَ تُفْسِدُواْ فِي الأَرْضِ ...  

11.  When it is said to them: "Make not mischief on the earth,"

... قَالُواْ إِنَّمَا نَحْنُ مُصْلِحُونَ ﴿١١﴾ 

they say: "Why, we only want to make peace!"

أَلا إِنَّهُمْ هُمُ الْمُفْسِدُونَ وَلَـكِن لاَّ يَشْعُرُونَ ﴿١٢﴾

12.  Of a surety, they are the ones who make mischief, but they realize (it) not.

C35. Much mischief is caused (sometimes unwittingly) by people who think that they have a mission of peace, when they have not even a true perception of right and wrong. 

By their blind arrogance they depress the good and encourage the evil.

وَإِذَا قِيلَ لَهُمْ آمِنُواْ كَمَا آمَنَ النَّاسُ ...  

13.  When it is said to them: "Believe as the others believe"

... قَالُواْ أَنُؤْمِنُ كَمَا آمَنَ السُّفَهَاء ...

they say: "Shall we believe as the fools believe?" --

... أَلا إِنَّهُمْ هُمُ السُّفَهَاء وَلَـكِن لاَّ يَعْلَمُونَ ﴿١٣﴾   

nay,

of a surety they are the fools but they do not know.

C36. This is another phase of the hypocrite and the cynic. 

"Faith" he says, "is good enough to fools." 

But his cynicism may be the greatest folly in the eyes of Allah.

وَإِذَا لَقُواْ الَّذِينَ آمَنُواْ قَالُواْ آمَنَّا...  

14.  When they meet those who believe, they say: "We believe,"

C37. A deeper phase of insincerity is actual duplicity.  But it never pays in the end.  If we compare such a man to a trader, he loses in the bargain.

... وَإِذَا خَلَوْاْ إِلَى شَيَاطِينِهِمْ قَالُواْ ...

but when they are alone with their evil ones, they say:

... إِنَّا مَعَكْمْ إِنَّمَا نَحْنُ مُسْتَهْزِؤُونَ ﴿١٤﴾  

"We are really with you, we (were) only jesting."

اللّهُ يَسْتَهْزِىءُ بِهِمْ ...

15.  Allah will throw back their mockery on them,

... وَيَمُدُّهُمْ فِي طُغْيَانِهِمْ يَعْمَهُونَ ﴿١٥﴾ 

and give them rope in their trespasses; so they will wander like blind ones (to and fro).

أُوْلَـئِكَ الَّذِينَ اشْتَرُوُاْ الضَّلاَلَةَ بِالْهُدَى...

16.  These are they who have bartered guidance for error:

... فَمَا رَبِحَت تِّجَارَتُهُمْ وَمَا كَانُواْ مُهْتَدِينَ ﴿١٦﴾

but their traffic is profitless, and they have lost true direction.

مَثَلُهُمْ كَمَثَلِ الَّذِي اسْتَوْقَدَ نَاراً ...

17.  Their similitude is that of a man who kindled a fire;

C38. The man wanted light; he only kindled a fire.  It produced a blaze, and won the applause of all around.  But it did not last long.  When the flame when out as was inevitable, the darkness was worse than before.  And they all lost their way.

So hypocrisy, deception, arrogant compromise with evil, cynicism, or duplicity may win temporary applause. But the true light of faith and sincerity is wanting, and therefore it must mislead and ruin all concerned.  In the consternation they cannot speak or hear each other, and of course they cannot see; so they end like the deliberate rejecters of Faith (2:7), wildly groping about, dumb, deaf and blind.

... فَلَمَّا أَضَاءتْ مَا حَوْلَهُ ذَهَبَ اللّهُ بِنُورِهِمْ... 

when it lighted all around him, Allah took away their light

... وَتَرَكَهُمْ فِي ظُلُمَاتٍ لاَّ يُبْصِرُونَ ﴿١٧﴾   

and left them in utter darkness, so they could not see.

صُمٌّ بُكْمٌ عُمْيٌ فَهُمْ لاَ يَرْجِعُونَ ﴿١٨﴾  

18.  Deaf, dumb, and blind, they will not return (to the path).    

أَوْ كَصَيِّبٍ مِّنَ السَّمَاء فِيهِ ظُلُمَاتٌ وَرَعْدٌ وَبَرْقٌ...  

19.  Or (another similitude) is that of a rain-laden cloud from the sky; in it are zones of darkness, and thunder and lightning,

C39. A wonderfully graphic and powerful simile applying to those who reject Faith. In their self-sufficiency they are undisturbed normally. 

But what happens when a great storm breaks over them? 

They cover their ears against thunder-clasps and the lightning nearly blinds them. They are in mortal fear, but Allah encompasses them around - even them, for He at all times encompasses all. 

He give them rope. In the intervals of deafening noise and blinding flashes, there are moments of steady light and these creatures take advantage of them, but again they are plunged into darkness. 

Perhaps they curse; perhaps they think that the few moments of effective light are due to their own intelligence! 

How much wiser would they be if they humbled themselves and sought the light of Allah!

... يَجْعَلُونَ أَصْابِعَهُمْ فِي آذَانِهِم مِّنَ الصَّوَاعِقِ حَذَرَ الْمَوْتِ... 

they press their fingers in their ears to keep out the stunning thunder-clap, the while they are in terror of death.

... واللّهُ مُحِيطٌ بِالْكافِرِينَ ﴿١٩﴾   

But Allah is ever round the rejecters of Faith!

يَكَادُ الْبَرْقُ يَخْطَفُ أَبْصَارَهُمْ ...  

20.  The lightning all but snatches away their sight;

... كُلَّمَا أَضَاء لَهُم مَّشَوْاْ فِيهِ وَإِذَا أَظْلَمَ عَلَيْهِمْ قَامُواْ... 

every time the light (helps) them, they walk therein, and when the darkness grows on them, they stand still.

... وَلَوْ شَاء اللّهُ لَذَهَبَ بِسَمْعِهِمْ وَأَبْصَارِهِمْ ...

And if Allah willed, He could take away their faculty of hearing and seeing;

... إِنَّ اللَّه عَلَى كُلِّ شَيْءٍ قَدِيرٌ ﴿٢٠﴾  

for Allah hath power over all things.

Section 3

يَا أَيُّهَا النَّاسُ ...

21.  O ye people!

... اعْبُدُواْ رَبَّكُمُ الَّذِي خَلَقَكُمْ وَالَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ ﴿٢١﴾ 

adore your Guardian-Lord, who created you and those who came before you, that ye may become ighteous.

C40. For Taqwa see 2:2 n. 26.

I connect this dependent clause with "adore, etc." above, though it could be connected with "created". 

According to my construction the argument will be as follows.

Adoration is the act of the highest and humblest reverence and worship. When you get into that relationship with Allah, Who is your Creator and Guardian, your faith produces works of righteousness.

It is a chance given you:  will you exercise your free will and take it?  If you do, your whole nature will be transformed.

  الَّذِي جَعَلَ لَكُمُ الأَرْضَ فِرَاشاً وَالسَّمَاء بِنَاء وَأَنزَلَ مِنَ السَّمَاء مَاء...  

22.  Who has made the earth your couch, and the heaven your canopy; and sent down rain from the heavens;

... فَأَخْرَجَ بِهِ مِنَ الثَّمَرَاتِ رِزْقاً لَّكُمْ... 

and brought forth therewith fruits for your sustenance;

... فَلاَ تَجْعَلُواْ لِلّهِ أَندَاداً وَأَنتُمْ تَعْلَمُونََ ﴿٢٢﴾  

then set not up rivals unto Allah when ye know (the truth).

C41. Further proofs of Allah's goodness to you are given in this verse.  Your whole life, physical and spiritual, depends upon Him. The spiritual is figured by the Canopy of Heaven. 

The truth has been brought plainly before you. Will you still resist it and go after false gods, the creation of your own fancy? 

The false gods may be idols, superstitions, Self, or even great or glorious things like Poetry, Art, or Science, when set up as rivals to Allah. They may be pride of race, pride of birth, pride of wealth or position, pride of power, pride of learning, or even spiritual pride.

وَإِن كُنتُمْ فِي رَيْبٍ مِّمَّا نَزَّلْنَا عَلَى عَبْدِنَا فَأْتُواْ بِسُورَةٍ مِّن مِّثْلِهِ...  

23.  And if ye are in doubt as to what We have revealed from time to time to Our servant, then produce a Surah like thereunto;

... وَادْعُواْ شُهَدَاءكُم مِّن دُونِ اللّهِ إِنْ كُنْتُمْ صَادِقِينَ ﴿٢٣﴾  

and call your witnesses or helpers (if there are any) besides Allah, if your (doubts) are true.

C42. How do we know that there is revelation, and that is from Allah? 

Here is a concrete test. 

The Teacher of Allah's Truth has placed before you many Surahs. Can you produce one like it? 

If there is any one besides Allah, who can inspire spiritual truth in such noble language, produce your evidence. 

Or is it that your doubts are merely argumentative, refractory, against your own inner light, or conscience? 

All true revelation is itself a miracle, and stands on its own merits.

فَإِن لَّمْ تَفْعَلُواْ وَلَن تَفْعَلُواْ فَاتَّقُواْ النَّارَ الَّتِي وَقُودُهَا النَّاسُ وَالْحِجَارَةُ ...  

24.  But if ye cannot,- and of a surety ye cannot,-  then fear the fire whose fuel is Men and Stones-

C43. According to commentators the "Stones" mentioned in this verse refer to the idols which the polytheists worshipped.

Thus, far from coming to the aid of their worshippers, the false gods would be means of aggravating their torment. [Eds].

... أُعِدَّتْ لِلْكَافِرِينَ ﴿٢٤﴾   

which is prepared for those who reject Faith.

وَبَشِّرِ الَّذِين آمَنُواْ وَعَمِلُواْ الصَّالِحَاتِ ...

25.  But give glad tidings to those who believe and work righteousness,

... أَنَّ لَهُمْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الأَنْهَارُ... 

that their portion is Gardens, beneath which rivers flow.

... كُلَّمَا رُزِقُواْ مِنْهَا مِن ثَمَرَةٍ رِّزْقاً قَالُواْ ...

Every time they are fed with fruits therefrom, they say:

... هَـذَا الَّذِي رُزِقْنَا مِن قَبْلُ ...

"Why, this is what we were fed with before,"

... وَأُتُواْ بِهِ مُتَشَابِهاً... 

for they are given things in similitude;

... وَلَهُمْ فِيهَا أَزْوَاجٌ مُّطَهَّرَةٌ ...

and they have therein companions (pure and holy);

C44. What can be more delightful than a Garden where you observe from a picturesque height a beautiful landscape round you, - rivers flowing with crystal water, and fruit tree of which the choicest fruit is before you. 

The fruit of goodness is goodness, similar, but choicer in every degree of ascent. You think it is the same, but it is because of your past experiences and associations of memory. (R).

... وَهُمْ فِيهَا خَالِدُون ﴿٢٥﴾

and they abide therein (for ever).

إِنَّ اللَّهَ لاَ يَسْتَحْيِي أَن يَضْرِبَ مَثَلاً مَّا بَعُوضَةً فَمَا فَوْقَهَا...  

26.  Allah disdains not to use the similitude of things, lowest as well as highest.

C45. The word for "the lowest" in the original Arabic means a gnat, a byword in the Arabic language for the weakest of creatures.

In 29:41, which was revealed before this Surah, the similitude of the Spider was used, and similarly in 22:73, there is the similitude of the Fly. For similitudes taken from magnificent forces of nature, expressed in exalted language, see 2:19 above.

To Allah all His creation has some special meaning appropriate to itself, and some of what we consider the lowest creatures have wonderful aptitudes, e.g., the spider or the fly.

Parables like these may be an occasion of stumbling to those "who forsake the path"; in other words those who deliberately shut their eyes to Allah's Signs, and their Penalty is attributed to Allah, the Cause of all causes.

But lest there should be misunderstanding, it is immediately added that the stumbling and offence only occur as the result of the sinner's own choice of the wrong course. Verses 26 and 27 form one sentence and should be read together. 

"Forsaking the path" is defined in 2:27, viz.,

breaking solemn covenants which the sinner's own soul had ratified, causing division among mankind, who were meant to be one brotherhood, and doing as much mischief as possible in the life on this earth, for the life beyond will be on another plane, where no rope will be given to evil.

The mention of Covenant (2:27) has a particular and a general signification.

The particular one has reference to the Jewish tradition that a Covenant was entered into with "Father Abraham" that in return for Allah's favours the seed of Abraham would serve Allah faithfully. But as a matter of fact a great part of Abraham's progeny were in constant spiritual rebellion against Allah, as is testified by their own Prophets and Preachers and by Muhammad Mustafa.

The general signification is that a similar Covenant is entered into by every creature of Allah: for Allah's loving care, we at least owe Him the fullest gratitude and willing obedience.

The sinner, before the darkness his own conscience, knows this, and yet he not only "forsakes the path" but resists the Grace of Allah which comes to save him. That is why his case becomes hopeless. But the loss is his own. He cannot spoil Allah's design.

The good man is glad to retrace his steps from any lapses of which may have been guilty, and in his case Allah's Message reclaims him with complete understanding. (R).

... فَأَمَّا الَّذِينَ آمَنُواْ فَيَعْلَمُونَ أَنَّهُ الْحَقُّ مِن رَّبِّهِمْ... 

Those who believe know that it is truth from their Lord;

... وَأَمَّا الَّذِينَ كَفَرُواْ فَيَقُولُونَ مَاذَا أَرَادَ اللَّهُ بِهَـذَا مَثَلاً... 

but those who reject Faith say: "What means Allah by this similitude?"

... يُضِلُّ بِهِ كَثِيراً وَيَهْدِي بِهِ كَثِيراً... 

By it He causes many to stray, and many He leads into the right path,

... وَمَا يُضِلُّ بِهِ إِلاَّ الْفَاسِقِين ﴿٢٦﴾  

but He causes not to stray, except those who forsake (the path).

الَّذِينَ يَنقُضُونَ عَهْدَ اللَّهِ مِن بَعْدِ مِيثَاقِهِ وَيَقْطَعُونَ مَا أَمَرَ اللَّهُ بِهِ أَن يُوصَلَ...  

27.  Those who break Allah's Covenant after it is ratified, and who sunder what Allah has ordered to be joined,

... وَيُفْسِدُونَ فِي الأَرْضِ أُولَـئِكَ هُمُ الْخَاسِرُون ﴿٢٧﴾  

and do mischief on earth: These cause loss (only) to themselves.

كَيْفَ تَكْفُرُونَ بِاللَّهِ ...

28.  How can ye reject the faith in Allah?

C46. In the preceding verses Allah has used various arguments. 

-        He has recalled His goodness (2:21-22);

-        resolved doubts (2:23);

-        plainly set forth the penalty of wrong-doing (2:24);

-        given glad tidings (2:25);

-        shown how misunderstandings arise from a deliberate rejection of the light and breach of the Covenant (2:26-27). 

Now (2:28-29) He pleads with His creatures and appeals to their own subjective feelings. 

-        He brought you into being. 

-        The mysteries of life and death are in His hands. 

-         When you die on this earth, that is not the end.  You were of Him, and you must return to Him. 

-        Look around you and realize your own dignity; it is from Him. 

The immeasurable depths of space above and around you may stagger you.  They are part of His plan.  What you have imagined as the seven firmaments (and any other scheme you may construct) bears witness to His design of order and perfection, for His knowledge (unlike yours) is all- comprehending. 

And yet will you deliberately reject or obscure or deaden the faculty of Faith which has been put into you?

... وَكُنتُمْ أَمْوَاتاً فَأَحْيَاكُمْ ...

Seeing that ye were without life, and He gave you life;

... ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ ثُمَّ إِلَيْهِ تُرْجَعُونَ ﴿٢٨﴾  

then will He cause you to die, and will again bring you to life; and again to Him will ye return.

هُوَ الَّذِي خَلَقَ لَكُم مَّا فِي الأَرْضِ جَمِيعاً...  

29.  It is He who hath created for you all things that are on earth;

... ثُمَّ اسْتَوَى إِلَى السَّمَاء فَسَوَّاهُنَّ سَبْعَ سَمَاوَاتٍ... 

moreover His design comprehended the heavens, for He gave order and perfection to the seven firmaments;

... وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ ﴿٢٩﴾  

and of all things he hath perfect knowledge.

C.45 (The running Commentary, in Rhythmic Prose)

(2:30-39)

Yet man! What wonderful destiny

Is thine! Created to be

al' viceregent on earth!

Yet beguiled by evil! Set for a season

On this earth on probation

To purge thy stain, with the promise

Of guidance and hope from on high,

From the Oft-Returning, Merciful!

Wilt thou choose right and regain

Thy spiritual home with Allah?

Section 4

وَإِذْ قَالَ رَبُّكَ لِلْمَلاَئِكَةِ إِنِّي جَاعِلٌ فِي الأَرْضِ خَلِيفَةً ...  

30.  Behold, thy Lord said to the angels: "I will create a vicegerent on earth."

... قَالُواْ أَتَجْعَلُ فِيهَا مَن يُفْسِدُ فِيهَا وَيَسْفِكُ الدِّمَاء...

They said, "Wilt thou place therein one who will make mischief therein and shed blood?

... وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ وَنُقَدِّسُ لَكَ ...

Whilst we do celebrate Thy praises and glorify Thy holy (name)?"

... قَالَ إِنِّي أَعْلَمُ مَا لاَ تَعْلَمُونَ ﴿٣٠﴾  

He said: "I know what ye know not."

C47. It would seem that the angels, though holy and pure, and endued with power from Allah, yet represented only one side of Creation. We may imagine them without passion or emotion, of which the highest flower is love.

If man was to be endued with emotions, those emotions would lead him to the highest and drag him to the lowest. 

The power of will or choosing would have to go with them, in order that man might steer his own bark. This power of will (when used aright) gave him to some extent a mastery over his own fortunes and over nature, thus bringing him nearer to the God-like nature which has supreme mastery and will.

We may suppose the angels had no independent wills of their own; their perfection in other ways reflected Allah's perfection but could not raise them to the dignity of vicegerency. 

The perfect vicegerent is he who has the power of initiative himself, but whose independent action always reflects perfectly the will of his Principal.

The distinction is expressed by Shakespeare (Sonnet 94) in those fine lines:

"They are the lords and owners of their faces.

Others but stewards of their excellence." 

The angels in their one-sidedness saw only the mischief consequent on the misuse of the emotional nature by man; perhaps they also, being without emotions, did not understand the whole of Allah's nature, which gives and asks for love. In humility and true devotion to Allah, they remonstrate; we must not imagine the least tinge of jealousy, as they are without emotion.

This mystery of love being above them, they are told that they do not know and they acknowledge (in 2:32 below) not their fault (for there is no question of fault) but their imperfection of knowledge.  At the same time, the matter is brought home to them when the actual capacities of man are shown to them (2:31, 33).

وَعَلَّمَ آدَمَ الأَسْمَاء كُلَّهَا ...

31.  And He taught Adam the names of all things;

C48. "The names of things": according to commentators means the inner nature and qualities of things, and things here would include feelings.

The particular qualities or feelings which were outside the nature of angels were put by Allah into the nature of man. Man was thus able to love and understand love, and thus plan and initiate, as becomes the office of vicegerent. 

The angels acknowledged this.  These things they could only know from the outside, but they had faith, or belief in the Unseen.  And they knew that Allah saw all - what others see, what others do not see, what others may even wish to conceal. 

Man has many qualities which are latent or which he may wish to suppress or conceal, to his own detriment. (R).

... ثُمَّ عَرَضَهُمْ عَلَى الْمَلاَئِكَةِ... 

then He placed them before the angels,

... فَقَالَ أَنبِئُونِي بِأَسْمَاء هَـؤُلاء إِن كُنتُمْ صَادِقِينَ ﴿٣١﴾  

and said: "Tell Me the nature of these if ye are right."

قَالُواْ سُبْحَانَكَ لاَ عِلْمَ لَنَا إِلاَّ مَا عَلَّمْتَنَا إِنَّكَ أَنتَ الْعَلِيمُ الْحَكِيمُ ﴿٣٢﴾  

32.  They said:

"Glory to Thee, of knowledge we have none, save that Thou hast taught us:

in truth it is Thou who art perfect in knowledge and wisdom."

قَالَ يَا آدَمُ أَنبِئْهُم بِأَسْمَآئِهِمْ ...  

33.  He said: "O Adam! tell them their natures."

فَلَمَّا أَنبَأَهُمْ بِأَسْمَآئِهِمْ قَالَ ...

When he had told them, Allah said:

... أَلَمْ أَقُل لَّكُمْ إِنِّي أَعْلَمُ غَيْبَ السَّمَاوَاتِ وَالأَرْضِ... 

"Did I not tell you that I know the secrets of heaven and earth,

... وَأَعْلَمُ مَا تُبْدُونَ وَمَا كُنتُمْ تَكْتُمُونَ ﴿٣٣﴾  

and I know what ye reveal and what ye conceal?"

وَإِذْ قُلْنَا لِلْمَلاَئِكَةِ اسْجُدُواْ لآدَمَ ...

34.  And behold, We said to the angels: "Bow down to Adam;"

... فَسَجَدُواْ إِلاَّ إِبْلِيسَ ...

and they bowed down, not so Iblis,

C49. The Arabic may also be translated: "They bowed down, except Iblis."

In that case Iblis (Satan) would be one of the angels.

But the theory of fallen angels is not usually accepted in Muslim theology.  In 18:50 Iblis is spoken of as a Jinn. 

We shall discuss later the meaning of this word. (R).

.... أَبَى وَاسْتَكْبَرَ...

he refused and was haughty,

... وَكَانَ مِنَ الْكَافِرِينَ ﴿٣٤﴾  

he was of those who reject Faith.

وَقُلْنَا يَا آدَمُ اسْكُنْ أَنتَ وَزَوْجُكَ الْجَنَّةَ ...

35.  We said:

"O Adam! dwell thou and thy wife in the Garden,

C50. Was the Garden of Eden a place on this earth? 

Obviously not.  For, in verse 36 below, it was after the Fall that the sentence was pronounced: "On earth will be your dwelling." 

Before the Fall, we must suppose Man to be on another plane altogether - of felicity, innocence, trust, a spiritual existence, with the negation of enmity, want of faith, and all evil. (R).

... وَكُلاَ مِنْهَا رَغَداً حَيْثُ شِئْتُمَا... 

and eat of the bountiful things therein as (where and when) ye will,

... وَلاَ تَقْرَبَا هَـذِهِ الشَّجَرَةَ فَتَكُونَا مِنَ الْظَّالِمِينَ ﴿٣٥﴾  

but approach not this tree, or ye run into harm and transgression."

C51. "Zulm" in Arabic implies harm, wrong, injustice, or transgression, and may have reference to oneself;

when the wrong is done to others it implies tyranny and oppression;

the idea of wrong naturally connects itself with darkness, which is another shade of meaning carried with the root word.

فَأَزَلَّهُمَا الشَّيْطَانُ عَنْهَا فَأَخْرَجَهُمَا مِمَّا كَانَا فِيهِ...  

36.  Then did Satan make them slip from the (garden), and get them out of the state (of felicity) in which they had been.

C52. The word "Iblis" in the verse 34 above is derived from the root idea of desperateness or rebellion whereas "Satan" conveys the idea of perversity or enmity. 

Note the appropriateness of the term on each occasion. 

Also, "slipping" from the Garden denotes the idea of Evil gradually tempting man from a higher to a lower state. (R).

... وَقُلْنَا اهْبِطُواْ بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ ...

We said:

"Get ye down, all (ye people), with enmity between yourselves.

C53. Allah's decree is the result of man's action. 

Note the transition in Arabic from the singular number in 2:33, to the dual in 2:35, and the plural here, which I have indicated in English by "All ye people." 

Evidently Adam is the type of all mankind, and the sexes go together in all spiritual matters. Moreover, the expulsion applied to Adam, Eve, and Satan, and the Arabic plural is appropriate for any number greater for any number greater than two.

... وَلَكُمْ فِي الأَرْضِ مُسْتَقَرٌّ وَمَتَاعٌ إِلَى حِينٍ ﴿٣٦﴾  

On earth will be your dwelling place and your means of livelihood for a time."

C54. Man's sojourn in this lower state, where he is partly an animal of this earth, is for a time. 

But he must fulfil his lower duties also, for they too are a part of his spiritual training.

فَتَلَقَّى آدَمُ مِن رَّبِّهِ كَلِمَاتٍ فَتَابَ عَلَيْهِ...  

37.  Then learnt Adam from his Lord words of inspiration, and his Lord turned toward him;

C55. As "names" in verse 31 above is used for the "nature of things", so "words" here mean "inspiration" "spiritual knowledge". 

The Arabic word used for "learn" here implies some effort on his part to which Allah's Grace responded.

The Arabic word for "Repentance" (Tawbah) means "turning" and the intensive word (tawwwab) for Allah's forgiveness (Oft-Returning" or "Ever-Returning") is from the same root.

For repentance, three things are necessary:

-         the sinner must acknowledge his wrong;

-         he must give it up; and

-         he must resolve to eschew it for the future.

Man's nature is weak, and he may have to return again and again for mercy. So long as he does it sincerely, Allah is Oft-returning, Most Merciful. For His grace helps out the sinner's shortcomings.

... إِنَّهُ هُوَ التَّوَّابُ الرَّحِيمُ ﴿٣٧﴾

for He is Oft-Returning, Most Merciful.

قُلْنَا اهْبِطُواْ مِنْهَا جَمِيعاً...  

38.  We said:

"Get ye down all from here;

... فَإِمَّا يَأْتِيَنَّكُم مِّنِّي هُدًى ...

and if, as is sure, there comes to you guidance from Me,

C56. Note the transition from the plural "We" at the beginning of the verse to the singular "Me" later in the same verse.

Allah speaks of Himself usually in the first person plural "We"; it is the plural of respect and honour and is used in human language in Royal proclamations and decrees. But where a special personal relationship is expressed the singular, "I" or "Me" is used. Cf. 26:52, etc.

In spite of Man's fall, and in consequence of it, assurance of guidance is given. In case man follows the guidance he is free from any fear for the present or the future, and any grief or sorrow for the past. The soul thus freed grows nearer to Allah.

...فَمَن تَبِعَ هُدَايَ فَلاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ ﴿٣٨﴾  

whosoever follows My guidance on them shall be no fear, nor shall they grieve."

وَالَّذِينَ كَفَرواْ وَكَذَّبُواْ بِآيَاتِنَا أُولَـئِكَ أَصْحَابُ النَّارِ ...

39.  "But those who reject Faith and belie Our Signs, they shall be Companions of the Fire;

... هُمْ فِيهَا خَالِدُونَ ﴿٣٩﴾

they shall abide therein." 

C57. As their rejection of faith was deliberate and definite, so the consequences must be of an abiding character. (R).

C.46 (The running Commentary, in Rhythmic Prose)

(2:40-86)

Amongst men what nation had higher chances

In the realm of the Spirit than the Children of Israel?

But again and again did they fail in the Spirit.

They rebelled against Moses and murmured

In the wilderness; the Prophets they slew

And the Signs they rejected; they falsified

Scripture and turned their back on righteousness.

Section 5

يَا بَنِي إِسْرَائِيلَ ...

40.  O children of Israel!

... اذْكُرُواْ نِعْمَتِيَ الَّتِي أَنْعَمْتُ عَلَيْكُمْ... 

call to mind the (special) favor which I bestowed upon you,

... وَأَوْفُواْ بِعَهْدِي أُوفِ بِعَهْدِكُمْ وَإِيَّايَ فَارْهَبُونِ ﴿٤٠﴾  

and fulfil your Covenant with Me as I fulfil My Covenant with you and fear none but Me.

C58. The appeal is made to Israel subjectively in terms of their own tradition. 

You claim to be a favoured nation; have you forgotten My favours? 

You claim a special Covenant with Me: I have fulfilled My part of the Covenant by bringing you out of the land of bondage and giving you Canaan, the land "flowing with milk and honey" how have you fulfilled your part of the Covenant? 

Do you fear for your national existence? 

If you fear Me, nothing else will matter.

وَآمِنُواْ بِمَا أَنزَلْتُ مُصَدِّقاً لِّمَا مَعَكُمْ ...

41.  And believe in what I reveal, confirming the revelation which is with you,

C59. You receive revelations before: now comes one confirming it: its first appeal should be to you: are you to be the first to reject it? 

And reject it for what?

Allah's Signs are worth more than all your paltry considerations. And the standard of duty and righteousness is to be taken from Allah, and not from priests and customs.

... وَلاَ تَكُونُواْ أَوَّلَ كَافِرٍ بِهِ... 

and be not the first to reject faith therein,

... وَلاَ تَشْتَرُواْ بِآيَاتِي ثَمَناً قَلِيلاً وَإِيَّايَ فَاتَّقُونِ ﴿٤١﴾  

nor sell My Signs for a small price: and fear Me, and Me alone.

وَلاَ تَلْبِسُواْ الْحَقَّ بِالْبَاطِلِ وَتَكْتُمُواْ الْحَقَّ وَأَنتُمْ تَعْلَمُونَ ﴿٤٢﴾

42.  And cover not Truth with falsehood, nor conceal the Truth when ye know (what it is).

وَأَقِيمُواْ الصَّلاَةَ وَآتُواْ الزَّكَاةَ وَارْكَعُواْ مَعَ الرَّاكِعِينَ ﴿٤٣﴾

43.  And be steadfast in prayer; practice regular charity; and bow down your heads with those who bow down (in worship).

C60. The argument is still primarily addressed to the Jews, but is of universal application, as in all the teachings of the Quran. 

The chief feature of Jewish worship was and is the bowing of the head.

أَتَأْمُرُونَ النَّاسَ بِالْبِرِّ وَتَنسَوْنَ أَنفُسَكُمْ وَأَنتُمْ تَتْلُونَ الْكِتَابَ ...

44.  Do ye enjoin right conduct on the people, and forget (to practice it) yourselves, and yet ye study the Scripture?

... أَفَلاَ تَعْقِلُونَ ﴿٤٤﴾

Will ye not understand?

وَاسْتَعِينُواْ بِالصَّبْرِ وَالصَّلاَةِ...  

45.  Nay, seek (Allah's) help with patient perseverance and prayer:

C61. The Arabic word Sabr implies many shades of meaning, which it is impossible to comprehend in one English word. 

It implies;

1.     patience in the sense of being thorough, not hasty;

2.     patient perseverance, constancy, steadfastness, firmness of purpose;

3.     systematic as opposed to spasmodic or chance action;

4.     a cheerful attitude of resignation and understanding in sorrow, defeat, or suffering, as opposed to murmuring or rebellion, but saved from mere passivity or listlessness, by the element of constancy or steadfastness.

... وَإِنَّهَا لَكَبِيرَةٌ إِلاَّ عَلَى الْخَاشِعِينَ ﴿٤٥﴾  

it is indeed hard, except to those who bring a lowly spirit.

الَّذِينَ يَظُنُّونَ أَنَّهُم مُّلاَقُو رَبِّهِمْ وَأَنَّهُمْ إِلَيْهِ رَاجِعُونَ ﴿٤٦﴾

46.  Who bear in mind the certainty that they are to meet their Lord, and that they are to return to Him.

Section 6

يَا بَنِي إِسْرَائِيلَ ...

47.  O children of Israel!

... اذْكُرُواْ نِعْمَتِيَ الَّتِي أَنْعَمْتُ عَلَيْكُمْ ...

call to mind the (special) favor which I bestowed upon You,

C62. These words are recapitulated from 2:40, which introduced a general account of Allah's favours to Israel; now we are introduced to a particular account of incidents in Israel's history. 

Each incident is introduced by the Arabic word "Iah", which is indicated in the translation by "Remember".

... وَأَنِّي فَضَّلْتُكُمْ عَلَى الْعَالَمِينَ ﴿٤٧﴾

and that I preferred you to all others (for My message).

وَاتَّقُواْ يَوْماً لاَّ تَجْزِي نَفْسٌ عَن نَّفْسٍ شَيْئاً...  

48.  Then guard yourselves against a day when one soul shall not avail another

... وَلاَ يُقْبَلُ مِنْهَا شَفَاعَةٌ ...

nor shall intercession be accepted for her,

... وَلاَ يُؤْخَذُ مِنْهَا عَدْلٌ ...

nor shall compensation be taken from her,

... وَلاَ هُمْ يُنصَرُونَ ﴿٤٨﴾

nor shall anyone be helped (from outside).

C63. Before passing to particular incidents, the conclusions is stated. 

Be on your guard; do not think that special favours exempt you from the personal responsibility of each soul.

وَإِذْ نَجَّيْنَاكُم مِّنْ آلِ فِرْعَوْنَ ...

49.  And remember, We delivered you from the people of Pharaoh:

... يَسُومُونَكُمْ سُوَءَ الْعَذَابِ... 

they set you hard tasks and punishments,

... يُذَبِّحُونَ أَبْنَاءكُمْ وَيَسْتَحْيُونَ نِسَاءكُمْ ...

slaughtered your sons and let your womenfolk live;

C64. The bondage of Egypt was indeed a tremendous trial. Even the Egyptians' wish to spare the lives of Israel's females when the males were slaughtered, added to the bitterness of Israel. Their hatred was cruel, but their "love" was still more cruel. 

About the hard tasks, see Exod, 1:14:

"They made their lives bitter with hard bondage, in mortar and in brick, and in all manner of service in the field; all their service, wherein they made them serve, was with rigour."

Pharaoh's taskmasters gave no straw, yet ordered the Israelites to make bricks without straw: Exod. 5:5-19. 

Pharaoh's decree was:

"Every son that is born ye shall cast into the river, and every daughter ye shall save alive": Exod. 1:22. 

It was in consequence of this decree that Moses was hidden three months after he was born, and when he could be hidden no longer, he was put into an ark of bulrushes and cast into the Nile, where he was found by Pharaoh's daughter and wife (28:9), and adopted into the family: Exod. 2:2-10.

Cf. 20:37-40. 

Thus Moses was brought up by the enemies of his people. He was chosen by Allah to deliver his people, and Allah's wisdom made the learning and experience and even cruelties of the Egyptian enemies themselves to contribute to the salvation of his people.

... وَفِي ذَلِكُم بَلاء مِّن رَّبِّكُمْ عَظِيمٌ ﴿٤٩﴾

therein was a tremendous trial from your Lord.

وَإِذْ فَرَقْنَا بِكُمُ الْبَحْرَ فَأَنجَيْنَاكُمْ وَأَغْرَقْنَا آلَ فِرْعَوْنَ...  

50.  And remember We divided the sea for you and saved you and drowned Pharaoh's people

... وَأَنتُمْ تَنظُرُونَ ﴿٥٠﴾  

within your very sight.

C65. When the Israelites at last escaped from Egypt, they were pursued by Pharaoh and his host. By a miracle the Israelites crossed the Red Sea, but the host of Pharaoh was drowned: Exod. 14:5-31.

وَإِذْ وَاعَدْنَا مُوسَى أَرْبَعِينَ لَيْلَةً ...

51.  And remember We appointed forty nights for Moses,

C66. This was after the Ten Commandments and the Laws and Ordinances had been given on Mount Sinai:

Moses was asked up into the Mount, and he was there forty days and forty nights: Exod. 24:18. 

But the people got impatient of the delay, made a calf of melted gold, and offered worship and sacrifice to it: Exod. 32:1-8.

... ثُمَّ اتَّخَذْتُمُ الْعِجْلَ مِن بَعْدِهِ...

and in his absence you took the calf (for worship),

... وَأَنتُمْ ظَالِمُونَ ﴿٥١﴾  

and ye did grievous wrong.

ثُمَّ عَفَوْنَا عَنكُمِ مِّن بَعْدِ ...

52.  Even then We did forgive you;

C67. Moses prayed for his people, and Allah forgave them. This is the language of the Quran. 

The Old Testament version is rougher:

"The Lord repented of the evil which He thought to do unto His people": Exod. 32:14. 

The Muslim position has always been that the Jewish (and Christian) scriptures as they stand cannot be traced direct to Moses or Jesus, but are later compilations. Modern scholarship and Higher Criticism has left no doubt on the subject. But the stories in these traditional books may be used in an appeal to those who use them: only they should be spiritualized, as they are here, and especially in 2:54 below.

... ذَلِكَ لَعَلَّكُمْ تَشْكُرُونَ ﴿٥٢﴾

there was a chance for you to be grateful.

وَإِذْ آتَيْنَا مُوسَى الْكِتَابَ وَالْفُرْقَانَ ...

53.  And remember We gave Moses the Scripture and the criterion (between right and wrong),

C68. Allah's revelation, the expression of Allah's Will, is the true standard of right and wrong. It may be in a Book or in Allah's dealings in history. All these may be called His Signs or Miracles. 

In this passage some commentators take the Scripture and the Criterion (Furqan) to be identical.

Others take them to be two distinct things: 

-        Scripture being the written Book and

-        the Criterion being other Signs.

I agree with the latter view. 

The word Furqan also occurs in 21:48 in connection with Moses and Aaron and in the first verse of Surah 25, as well as in its title, in connection with Muhammad. 

As Aaron received no Book, Furqan must mean the other Signs. 

Mustafa had both the Book and the other Signs: perhaps here too we take the other Signs as supplementing the Book. 

Cf. Words worth's "Arbiter undisturbed of right and wrong."  (Prelude, Book 4)

... لَعَلَّكُمْ تَهْتَدُونَ ﴿٥٣﴾  

there was a chance for you to be guided aright.

وَإِذْ قَالَ مُوسَى لِقَوْمِهِ ...

54.  And remember Moses said to his people:

... يَا قَوْمِ إِنَّكُمْ ظَلَمْتُمْ أَنفُسَكُمْ بِاتِّخَاذِكُمُ الْعِجْلَ... 

"O my people! Ye have indeed wronged yourselves by your worship of the calf,

... فَتُوبُواْ إِلَى بَارِئِكُمْ فَاقْتُلُواْ أَنفُسَكُمْ ...

so turn (in repentance) to your Maker, and slay yourselves (the wrongdoers);

C69. Moses' speech may be construed literally, as translated, in which case it reproduces Exod. 32:27-28 but in a much softened form, for the Old Testament says: 

"Go in and out from gate to gate throughout the camp, and slay every man his brother and every man his companion, and every man his neighbor... and there fell of the people that day 3,000 men." (R).

... ذَلِكُمْ خَيْرٌ لَّكُمْ عِندَ بَارِئِكُمْ ...

that will be better for you in the sight of your Maker."

the word here translated Maker (Bari) has also in it a touch of the root-meaning of "liberator"-an apt word as referring to the Israelites, who had just been liberated from bondage in Egypt.

... فَتَابَ عَلَيْكُمْ  إِنَّهُ هُوَ التَّوَّابُ الرَّحِيمُ ﴿٥٤﴾

Then He turned toward you (in forgiveness);

for He is Oft-returning, Most Merciful.

وَإِذْ قُلْتُمْ ...

55.  And remember ye said:

C70. We have hitherto had instances from the Jewish traditional Tawrah (or Pentateuch). Now we have some instances from Jewish traditions in the Talmud, or body of exposition in the Jewish theological schools. 

They are based on the Jewish scriptures, but add many marvelous details and homilies. 

As to seeing Allah, we have in Exod. 33:20:

"And He said "Thou canst not see My face: for there shall no man see Me and live." 

The punishment for insisting on seeing Allah was therefore death; but those who rejected faith were forgiven, and yet they were ungrateful.

... يَا مُوسَى لَن نُّؤْمِنَ لَكَ حَتَّى نَرَى اللَّهَ جَهْرَةً... 

"O Moses! we shall never believe in thee until we see Allah manifestly,"

... فَأَخَذَتْكُمُ الصَّاعِقَةُ وَأَنتُمْ تَنظُرُونَ ﴿٥٥﴾  

but ye were dazed with thunder and lightning even as ye looked on.

ثُمَّ بَعَثْنَاكُم مِّن بَعْدِ مَوْتِكُمْ لَعَلَّكُمْ تَشْكُرُونَ ﴿٥٦﴾

56.  Then We raised you up after your death; ye had the chance to be grateful.

وَظَلَّلْنَا عَلَيْكُمُ الْغَمَامَ وَأَنزَلْنَا عَلَيْكُمُ الْمَنَّ وَالسَّلْوَى...  

57.  And We gave you the shade of clouds and sent down to you manna and quails,

C71. Manna: Hebrew, Manhu: Arabic Mahuwa? -

What is it? 

In Exod. 16:14 it is described as

"a small round thing as small as the hoar frost on the ground." 

It usually rotted if left over till next day; it melted in the hot sun; the amount necessary for each man was about an Omer, a Hebrew measure of capacity equal to about 2 quarts. This is the Hebrew account, probably distorted by traditional exaggeration. 

The actual Manna found to this day in the Sinai region is a gummy saccharine secretion found on a species of Tamarisk. It is produced by the puncture of a species of insect like the cochineal, just as lac is produced by the puncture of the lac insect on certain trees in India. 

As to quails, large flights of them are driven by winds in the Eastern Mediterranean in certain seasons of the year, as was witnessed during the Great War of 1914-1918. (R).

... كُلُواْ مِن طَيِّبَاتِ مَا رَزَقْنَاكُمْ... 

saying: "Eat of the good things We have provided for you;"

... وَمَا ظَلَمُونَا وَلَـكِن كَانُواْ أَنفُسَهُمْ يَظْلِمُونَ ﴿٥٧﴾

(but they rebelled); to Us they did no harm, but they harmed their own souls.

وَإِذْ قُلْنَا ادْخُلُواْ هَـذِهِ الْقَرْيَةَ ...

58.  And remember We said:

"Enter this town,

C72. This probably refers to Shittim. 

It was the "town of acacias," just east of the Jordan, where the Israelites were guilty of debauchery and the worship of and sacrifice to false gods (Num. 25:1-2, also 8-9); a terrible punishment ensued, including the plague of which 24,000 died. 

The word which the transgressors changed may have been a pass-word. In the Arabic text it is "Hittatun" which implies humility and a prayer of forgiveness, a fitting emblem to distinguish them from their enemies. 

From this particular incident a more general lesson may be drawn;

-         in the hour of triumph we are to behave humbly as in Allah's sight, and our conduct should be exemplary according to Allah's word; otherwise our arrogance will draw its own punishment.

These verses 58-59, may be compared with 7:161-162. There are two verbal differences.

Here (2:58) we have "enter the town" and in 7:161 we have "dwell in this town."

Again in 2:2:59 here we have "infringed (Our command)," and in 7:162, we have "transgressed."

The verbal differences make no difference to the sense.

... فَكُلُواْ مِنْهَا حَيْثُ شِئْتُمْ رَغَداً...

and eat of the plenty therein as ye wish;

... وَادْخُلُواْ الْبَابَ سُجَّداً وَقُولُواْ حِطَّةٌ نَّغْفِرْ لَكُمْ خَطَايَاكُمْ... 

but enter the gate with humility, in posture and in words, and We shall forgive you your faults

... وَسَنَزِيدُ الْمُحْسِنِينَ ﴿٥٨﴾

and increase (the portion of) those who do good."

فَبَدَّلَ الَّذِينَ ظَلَمُواْ قَوْلاً غَيْرَ الَّذِي قِيلَ لَهُمْ...  

59.  But the transgressors changed the word from that which had been given them;

... فَأَنزَلْنَا عَلَى الَّذِينَ ظَلَمُواْ رِجْزاً مِّنَ السَّمَاء بِمَا كَانُواْ يَفْسُقُونَ ﴿٥٩﴾

so We sent on the transgressors a plague from heaven, for that they infringed (our command) repeatedly.

Section 7

وَإِذِ اسْتَسْقَى مُوسَى لِقَوْمِهِ ...

60.  And remember Moses prayed for water for his people;

... فَقُلْنَا اضْرِب بِّعَصَاكَ الْحَجَرَ ... 

We said: "Strike the rock with thy staff."

... فَانفَجَرَتْ مِنْهُ اثْنَتَا عَشْرَةَ عَيْناً ...

Then gushed forth therefrom twelve springs.

... قَدْ عَلِمَ كُلُّ أُنَاسٍ مَّشْرَبَهُمْ ... 

Each group knew its own place for water.

C73. Here we have a reference to the tribal organization of the Jews, which played a great part in their forty years' march through the Arabian deserts (Num. 1 and 2) and their subsequent settlement in the land of Canaan (Josh 13 and 14). 

The twelve tribes were derived from the sons of Jacob, whose name was changed to Israel (soldier of Allah) after he had wrestled, says Jewish tradition, with Allah (Genesis 32:28). 

Israel had twelve sons (Gen. 35:22-26), including Levi and Joseph.  The descendants of these twelve sons were the "Children of Israel." 

Levi's family got the priesthood and the care of the Tabernacle; they were exempted from military duties for which the census was taken (Num. 1:47-53), and therefore from the distribution of Land in Canaan (Josh. 14:3); they were distributed among all the Tribes, and were really a privileged caste and not numbered among the Tribes;

Moses and Aaron belonged to the house of Levi.  On the other hand Joseph, on account of the high position to which he rose in Egypt as the Pharaoh's minister, was the progenitor of two tribes, one in the name of each of his two sons Ephraim and Manasseh. Thus there were twelve Tribes in all, as Levi was cut out and Joseph represented two tribes. 

Their having fixed stations and watering places in camp and fixed territorial areas later in the Promised Land prevented confusion and mutual jealousies and is pointed to as an evidence of the Providence of Allah acting through His prophet Moses.  Cf. also 7:160.

The gushing of twelve springs from a rock evidently refers to a local tradition well known to Jews and Arabs in Al Mustafa’s time. Near Horeb close to Mount Sinai, where the Law was given to Moses, is a huge mass of red granite, twelve-feet high and about fifty feet in circumference, where European travelers (e.g. Breydenbach in the 15^th Century after Christ saw abundant springs of water twelve in number (see Sale’s notes on this passage). It existed in Al Mustafa’s time and may still exist to the present day. For anything we know to the contrary. The Jewish tradition would be based on Exod, 17:6:

Thou shalt smite the rock, and there shall come water out of it that the people may drink.

The story is used as a parable, as is clear from the latter part of the verse. In the desolation and among the rocks of this life people grumble. But they will not be left starving or thirsts of spiritual life. Allah's Messenger can provide abundant spiritual sustenance even from such unpromising things as the hard rocks of life. And all the nations can be grouped round it, each different, yet each in perfect order and discipline.

We are to use with gratitude all spiritual food and drink provided by Allah, and He sometimes provides from unexpected places. We must restrain ourselves from mischief, pride and every kind of evil, for our higher life is based on our probation on this very earth.

... كُلُواْ وَاشْرَبُواْ مِن رِّزْقِ اللَّهِ وَلاَ تَعْثَوْاْ فِي الأَرْضِ مُفْسِدِينَ ﴿٦٠﴾

So eat and drink of the sustenance provided by Allah and do no evil nor mischief on the (face of the) earth. 

وَإِذْ قُلْتُمْ ...

61.  And remember ye said:

... يَا مُوسَى لَن نَّصْبِرَ عَلَىَ طَعَامٍ وَاحِدٍ فَادْعُ لَنَا رَبَّكَ... 

"O Moses!

we cannot endure one kind of food (always); so beseech thy Lord for us

... يُخْرِجْ لَنَا مِمَّا تُنبِتُ الأَرْضُ مِن بَقْلِهَا وَقِثَّآئِهَا وَفُومِهَا وَعَدَسِهَا وَبَصَلِهَا... 

to produce for us of what the earth groweth, its pot-herbs, and cucumbers, its garlic, lentils, and onions."

... قَالَ أَتَسْتَبْدِلُونَ الَّذِي هُوَ أَدْنَى بِالَّذِي هُوَ خَيْرٌ ... 

He said:

"Will ye exchange the better for the worse?

... اهْبِطُواْ مِصْراً فَإِنَّ لَكُم مَّا سَأَلْتُمْ ... 

Go ye down to any town, and ye shall find what ye want!"

C74. The declension of the word Misr in the Arabic text here shows that it is treated as a common noun meaning any town, but this is not conclusive, and the reference may be to the Egypt of Pharaoh. 

The Tanwin expressing indefiniteness may mean "any Egypt", i.e., any country as fertile as Egypt. There is here a subtle reminiscence as well as a severe reproach. 

The rebellious children of Israel murmured at the sameness of the food they got in the desert. They were evidently hankering after the delicacies of the Egypt which they had left, although they should have known that the only thing certain for them in Egypt was their bondage and harsh treatment. 

Moses' reproach to them was twofold:

1.     Such variety of foods you can get in any town;

would you, for their sake, sell your freedom? 

Is not freedom better than delicate food? 

2.     In front is the rich Promised Land, which you are reluctant to march to; behind is Egypt, the land of bondage. 

Which is better? 

Would you exchange the better for the worse?

... وَضُرِبَتْ عَلَيْهِمُ الذِّلَّةُ وَالْمَسْكَنَةُ وَبَآؤُوْاْ بِغَضَبٍ مِّنَ اللَّهِ ... 

They were covered with humiliation and misery; they drew on themselves the wrath of Allah.

C75. From here the argument becomes more general. 

They got the Promised Land. But they continued to rebel against Allah.  And their humiliation and misery became a national disaster. They were carried in captivity to Assyria. They were restored under the Persians, but still remained under the Persian yoke, and they were under the yoke of the Greeks, the Romans, and Arabs.  They were scattered all over the earth, and have been a wandering people ever since, because they rejected faith, slew Allah's messengers and went on transgressing.

The slaying of the Prophets begins with the murder of Abel, who was in the ancestry of Israel. The elder sons of Jacob attempted the murder of Joseph when they dropped him into the well, and if he was afterwards rescued by strangers, their blood guilt was none the less. In later history they attempted to slay Jesus, in as much as they got the Roman Governor to crucify one in his likeness, and they attempted to take the life of Mustafa.

But the moral goes wider than the Children of Israel. It applies to all nations and all individuals. If they are stiffed-necked, if they set a greater value on perishable goods than on freedom and eternal salvation, if they break the law of Allah and resist His grace, their portion must be humiliation and misery in the spiritual world and probably even on this earth if a long view is taken.

... ذَلِكَ بِأَنَّهُمْ كَانُواْ يَكْفُرُونَ بِآيَاتِ اللَّهِ وَيَقْتُلُونَ النَّبِيِّينَ بِغَيْرِ الْحَقِّ ... 

This because they went on rejecting the signs of Allah and slaying His messengers without just cause.

... ذَلِكَ بِمَا عَصَواْ وَّكَانُواْ يَعْتَدُونَ ﴿٦١﴾

This because they rebelled and went on transgressing.

Section 8

إِنَّ الَّذِينَ آمَنُواْ وَالَّذِينَ هَادُواْ وَالنَّصَارَى وَالصَّابِئِينَ ...  

62.  Those who believe (in the Qur'án) and those who follow the Jewish (Scriptures), and the Christians and the Sabians,

C76. Latest researches have revealed a small remnant of a religious community numbering about 2,000 souls in Lower Iraq, near Basra. 

In Arabic they are called Subbi (plural Subba). They are also called Sabians and Nasoraeans; or Mandaeans, or Christians of St. John. 

They claim to be Gnostics, of Knowers of the Great Life. They dress in white, and believe in frequent immersions in water.  Their Book Ginza is in a dialect of Aramaic.  They have theories of Darkness and Light as in Zoroastrianism. They use the name Yardan (Jordan) for any river.  They live in peace and harmony among their Muslim neighbors.  They resemble the Sabi'un mentioned in the Quran but are not probably identical with them.

The pseudo-Sabians of Harran, who attracted the attention of Khalifah Ma'mun al Rashid in 830 A.C. by their long hair and peculiar dress probably adopted the name as it was mentioned in the Quran, in order to claim the privileges of the People of the Book. They were Syrian Star-worshippers with Hellenistic tendencies, like the Jews contemporary with Jesus.

There was another people called the Sabaens, who played an important part in the history of early Arabia, and are known through their inscriptions in an alphabet allied to the Phoenician and Babylonian. They had a flourishing kingdom in the Yemen tract in South Arabia about 800-700 B.C., though their origin may have been in North Arabia. They worshipped the planets and stars (Moon, Sun, Venus). Probably the Queen of Sheba is connected with them. They succumbed to Abyssinia about 350 A.C. and to Persia about 579 A.C. Their capital was near San'a. They had beautiful stone buildings, in which the pointed arch is noticeable.

Cf. 5:69 and n. 779.

(See Encyclopedia Britannica, on Sabaeans). (R).

... مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الآخِرِ وَعَمِلَ صَالِحاً فَلَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ ... 

and who believe in Allah and the last day, and work righteousness, shall have their reward with their Lord;

... وَلاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ ﴿٦٢﴾

on them shall be no fear, nor shall they grieve.

C77. CF. 2:38, where the same phrase occurs.  And it recurs again and again afterwards. 

The point of the verse is that Islam does not teach an exclusive doctrine, and is not meant exclusively for one people. The Jews claimed this for themselves, and the Christians in their own origin were a sect of the Jews.

Even the modern organized Christian churches, though they have been, consciously or unconsciously, influenced by the Time-spirit, including the historical fact of Islam, yet cling to the idea of Vicarious Atonement, which means that all who do not believe in it or who lived previously to the death of Christ are at a disadvantage spiritually before the Throne of Allah.

The attitude of Islam is entirely different. Islam existed before the preaching of Muhammad on this earth: the Quran expressly calls Abraham a Muslim (3:67). Its teaching (submission to Allah's will) has been and will be the teaching of Religion for all time and for all peoples.

وَإِذْ أَخَذْنَا مِيثَاقَكُمْ وَرَفَعْنَا فَوْقَكُمُ الطُّورَ ...  

63.  And remember We took your Covenant and We raised above you (the towering height) of Mount (Sinai)

C78. The Mountain of Sinai (Tur al Sinin) a prominent mountain in the Arabian desert, in the peninsula between the two arms of the Red Sea. 

Here the Ten Commandments and the Law were given to Moses. Hence it is now called the Mountain of Moses (Jabal Musa). 

The Israelites encamped at the foot of it for nearly a year. The Covenant was taken from them under many portents (Exod. 19:5,8,16,18), which are described in Jewish tradition in great detail. 

Under thunder and lightening the mountain must indeed have appeared an awe-inspiring sight above to the Camp at its foot. And the people solemnly entered into the Covenant: all the people answered together and said, "All that the Lord hath spoken we will do."

... خُذُواْ مَا آتَيْنَاكُم بِقُوَّةٍ وَاذْكُرُواْ مَا فِيهِ لَعَلَّكُمْ تَتَّقُونَ ﴿٦٣﴾

(saying): "Hold firmly to what We have given you and bring (ever) to remembrance what is therein, perchance ye may fear Allah."

ثُمَّ تَوَلَّيْتُم مِّن بَعْدِ ذَلِكَ...  

64.  But ye turned back thereafter,

... فَلَوْلاَ فَضْلُ اللَّهِ عَلَيْكُمْ وَرَحْمَتُهُ لَكُنتُم مِّنَ الْخَاسِرِينَ ﴿٦٤﴾

had it not been for the Grace and Mercy of Allah to you, ye had surely been among the lost.

وَلَقَدْ عَلِمْتُمُ الَّذِينَ اعْتَدَواْ مِنكُمْ فِي السَّبْتِ ...

65.  And well ye knew those amongst you who transgressed in the matter of the Sabbath;

... فَقُلْنَا لَهُمْ كُونُواْ قِرَدَةً خَاسِئِينَ ﴿٦٥﴾

We said to them: "Be ye apes, despised and rejected."

C79. The punishment for breach of the Sabbath under the Mosaic law was death. 

"Every one that defieth it (the Sabbath) shall surely be put to death; for whosoever doeth any work therein, that soul shall be cut off from among his people." (Exod. 31:14). 

There must have been a Jewish tradition about a whole fishing community in a seaside town, which persisted in breaking the Sabbath and were turned into apes;

Cf. 7:163-166. 

فَجَعَلْنَاهَا نَكَالاً لِّمَا بَيْنَ يَدَيْهَا وَمَا خَلْفَهَا وَمَوْعِظَةً لِّلْمُتَّقِينَ ﴿٦٦﴾

66.  So We made it an example to their own time, and to their posterity, and a lesson to those who fear Allah.

وَإِذْ قَالَ مُوسَى لِقَوْمِهِ إِنَّ اللّهَ يَأْمُرُكُمْ أَنْ تَذْبَحُواْ بَقَرَةً ...  

67.  And remember Moses said to his people: "Allah commands that ye sacrifice a heifer."

C80. This story or parable of the heifer in 2:67-71 should be read with the parable of the dead man brought to life in 2:72-73. 

The stories were accepted in Jewish traditions, which are themselves based on certain sacrificial directions in the Old Testament. The heifer story of Jewish tradition is based on Num. 19:1-10, in which Moses and Aaron ordered the Israelites to sacrifice a red heifer without spot or blemish; her body was to be burnt and the ashes were to be kept for the purification of the congregation from sin. 

The parable of the dead man we shall refer to later.

The lesson of the heifer parable is plain. Moses announced the sacrifice to the Israelites, and they treated it as jest. When Moses continued solemnly to ask for the sacrifice, they put him off on one pretext and another, asking a number of questions which they could have answered themselves if they had listened to Moses' directions.

Their questions were carping criticisms rather than the result of a desire for information. It was a mere thin presence that they were genuinely seeking for guidance. When at last they were driven into a corner, they made the sacrifice, but the will was wanting, which would have made the sacrifice efficacious for purification from sin.

The real reason for their prevarications was their guilty conscience, as we see in the parable of the dead man (2:72-73).

... قَالُواْ أَتَتَّخِذُنَا هُزُواً... 

They said: "Makest thou a laughing-stock of us?"

... قَالَ أَعُوذُ بِاللّهِ أَنْ أَكُونَ مِنَ الْجَاهِلِينَ ﴿٦٧﴾

He said: "Allah save me from being an ignorant (fool)!"

قَالُواْ ادْعُ لَنَا رَبَّكَ يُبَيِّن لّنَا مَا هِيَ ...  

68.  They said: "Beseech on our behalf thy Lord to make plain to us what (heifer) it is!

... قَالَ إِنَّهُ يَقُولُ إِنَّهَا بَقَرَةٌ لاَّ فَارِضٌ وَلاَ بِكْرٌ عَوَانٌ بَيْنَ ذَلِكَ... 

He said: "He says: The heifer should be neither too old nor too young, but of middling age;

... فَافْعَلُواْ مَا تُؤْمَرونَ ﴿٦٨﴾

now do what ye are commanded!

قَالُواْ