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According to most of the authorities, this invocation (which occurs at the beginning of every surah with the exception of surah 9) constitutes an integral part of "The Opening" and is, therefore, numbered as verse {1}. In all other instances, the invocation "in the name of God" precedes the surah as such, and is not counted among its verses. - Both the divine epithets rahman and rahim are derived from the noun rahmah, which signifies "mercy", "compassion", "loving tenderness" and, more comprehensively, "grace". From the very earliest times, Islamic scholars have endeavoured to define the exact shades of meaning which differentiate the two terms. The best and simplest of these explanations is undoubtedly the one advanced by Ibn al-Qayyim (as quoted in Manar I,48): the term rahman circumscribes the quality of abounding grace inherent in, and inseparable from, the concept of God's Being, whereas rahim expresses the manifestation of that grace in, and its effect upon, His creation - in other words, an aspect of His activity.
The Arabic words "Rahman" and "Rahim" translated "Most Gracious" and "Most Merciful" are both intensive forms referring to different aspects of God's attribute of Mercy. The Arabic intensive is more suited to express God's attributes than the superlative degree in English. The latter implies a comparison with other beings, or with other times or places, while there is no being like unto God, and He is independent of Time and Place. Mercy may imply pity, long-suffering, patience, and forgiveness, all of which the sinner needs and God Most Merciful bestows in abundant measure. But there is a Mercy that goes before even the need arises, the Grace which is ever watchful, and flows from God Most Gracious to all His creatures, protecting the, preserving them, guiding them, and leading them to clearer light and higher life. For this reason the attribute Rahman (Most Gracious) is not applied to any but God, but the attribute Rahim (Merciful), is a general term, and may also be applied to Men. To make us contemplate these boundless gifts of God, the formula: "In the name of God Most Gracious, Most Merciful": is placed before every Sura of the Qur-an (except the ninth), and repeated at the beginning of every act by the Muslim who dedicates his life to God, and whose hope is in His Mercy.
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Almost all the commentators give this meaning to the term al-furqan. In the above context it denotes the Qur'an as well as the phenomenon of divine revelation as such. (For an amplified interpretation of this term by Muhammad 'Abduh, see note [38] on 2:53 .) The verbal form nazzala implies gradualness both in time ("successively") and in method ("step by step").
Al-Furqân, which is one of names of the Quran, means "the standard to distinguish between right and wrong."
Prophet Muḥammad (ﷺ).
For both humans and jinn.
Tabaraka: the root meaning is "increase" or "abundance". Here that aspect of Allah's dealing with His creatures is emphasised, which shows His abundant goodness to all His creatures, in that He sent the Revelation of His Will, not only in the unlimited Book of Nature, but in a definite Book in human language, which gives clear directions and admonitions to all. The English word "blessed" hardly conveys that meaning, but I can find no other without departing far from established usage. To emphasise the meaning I have explained, I have translated "Blessed is..." but "Blessed be..." is also admissible, as it brings out another shade of meaning, that we praise and bless His holy name.
That by which we can judge clearly between right and wrong. Here the reference is to the Qur-an, which has already been symbolised by light. This symbol is continued here, and many contrasts are shown, in the midst of which we can distinguish between the true and the false by Allah's Light, especially the contrast between righteousness and sin.
The pronoun in yakuna may refer either to Furqan (the Criterion) or to 'Abd (the holy Prophet). In either case the ultimate meaning is the same. The Qur-an is the standing Criterion for judgment between right and wrong.
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See note [133] on 17:111 .
I.e., in accordance with the function assigned by Him to each individual thing or phenomenon: cf. the oldest formulation of this idea in {87:2-3}.
The majesty of Allah and His independence of all wants or help are mentioned to show how exceedingly great is His goodness in revealing His Will to us.
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I.e., whether they be inanimate "representations" of imaginary deities, or personified forces of nature or deified human beings. or simplv figments of the imagination.
This is the first great distinction taught by the Criterion; to know the attributes of the true God, as against the false fancies of men.
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Implying that the Qur'an, or most of it, is based on Judaeo-Christian teachings allegedly communicated to Muhammad by some unnamed foreigners (cf. 16:103 and the corresponding notes, especially note [130]) or, alternatively, by various Arab converts to Judaism or Christianity; furthermore, that Muhammad had either deceived himself into believing that the Qur'an was a divine revelation, or had deliberately - knowing that it was not so - attributed it to God.
Lit., "and thus, indeed, have they come with [or "brought"] a perversion of the truth" [which obviously is the meaning of zalm in this context] "and a falsehood". Whereas it is generally assumed that this clause constitutes a Qur'anic rebuttal of the malicious allegation expressed in the preceding clause, I am of the opinion that it forms part of that allegation, making the mythical "helpers" of Muhammad co-responsible, as it were, for the "invention" of the Qur'an.
The Prophet (ﷺ).
Ifk, which I have translated a "lie" may be distinguished from zur at the end of this verse, translated "falsehood". The "lie" which the enemies attributed to the holy Prophet of Allah was supposed to be something which did not exist in reality, but was invented by him with the aid of other people: the implication was that (1) the Revelation was not a revelation but a forgery, and that (2) the things revealed e.g. the news of the Hereafter, the Resurrection, the Judgment, the Bliss of the Righteous and the sufferings of the Evil, were fanciful and had no basis in fact. Delusion is also suggested. The reply is that, so far from that being the case, the facts were true and the charges were false (zar),-the falsehood being due to the habits of iniquity for which the Misbelievers' whole mental and spiritual attitude was responsible.
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Because it was known to his contemporaries that he was unlettered (ummi) and could not read and write.
Some Arab pagans claimed that the Prophet (ﷺ) had been taught the Bible by some non-Arab Christians. The Quran itself (16:103) refutes this claim by arguing that a non-Arab could not come up with an eloquent Arabic scripture like the Quran when eloquent Arabs failed to produce something like it. For more details, see the Introduction.
In their misguided arrogance they say: 'We have heard such things before; they are pretty tales which have come down from ancient times; they are good for amusement, but who takes them seriously?' When the beauty and power of the Revelation are pointed out, and its miracle as coming from an unlearned man, they again hint at other men who wrote them, though they could not produce any one who could write anything like it.
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