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Surah 14. Ibrahim

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بِسْمِ ٱللَّهِ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ
Bismi All a hi a l rra h m a ni a l rra h eem i
IN THE NAME OF GOD, THE MOST GRACIOUS, THE DISPENSER OF GRACE:1
  - Mohammad Asad

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.

In the name of Allah, the Compassionate, the Merciful.
  - Muhammad Farooq-i-Azam Malik
In the Name of Allah- the Most Compassionate, Most Merciful.
  - Mustafa Khattab
In the name of Allah, the Beneficent, the Merciful
  - Marmaduke Pickthall
In the name of Allah Most Gracious Most Merciful. 19
  - Abdullah Yusuf Ali

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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14:1
الٓر ۚ كِتَـٰبٌ أَنزَلْنَـٰهُ إِلَيْكَ لِتُخْرِجَ ٱلنَّاسَ مِنَ ٱلظُّلُمَـٰتِ إِلَى ٱلنُّورِ بِإِذْنِ رَبِّهِمْ إِلَىٰ صِرَٰطِ ٱلْعَزِيزِ ٱلْحَمِيدِ Alifl a mr a kit a bun anzaln a hu ilayka litukhrija a l nn a sa mina a l thth ulum a ti il a a l nnoori bii th ni rabbihim il a s ir at i alAAazeezi al h ameed i
Alif. Lam. Ra.1 A DIVINE WRIT [is this - a revelation] which We have bestowed upon thee from on high in order that thou might bring forth all mankind, by their Sustainer's leave, out of the depths of darkness into the light: onto the way that leads to the Almighty, the One to whom all praise is due -
  - Mohammad Asad

See Appendix II; also surah {11}, note [1].

Alif L'am Ra. O Muhammad! This is a Book which We have revealed to you so that you may bring mankind out of utter darkness (ways of ignorance) to the light; by the leave of their Rabb, to the Way of the Mighty, the Praiseworthy (Allah),
  - Muhammad Farooq-i-Azam Malik
Alif-Lãm-Ra. 'This is' a Book which We have revealed to you 'O Prophet' so that you may lead people out of darkness and into light, by the Will of their Lord, to the Path of the Almighty, the Praiseworthy-
  - Mustafa Khattab
Alif. Lam. Ra. (This is) a Scripture which We have revealed unto thee (Muhammad) that thereby thou mayst bring forth mankind from darkness unto light, by the permission of their Lord, unto the path of the Mighty, the Owner of Praise.
  - Marmaduke Pickthall
Alif Lam Ra. A Book which We have revealed unto thee in order that thou mightest lead mankind out of the depths of darkness into light by the leave of their Lord to the Way of (Him) Exalted in Power Worthy of all Praise! 1870 1871
  - Abdullah Yusuf Ali

It is insisted on that every Prophet speaks not from himself but from Allah. His leading into the light is but by the grace and mercy of Allah, not by any power of his own, or by any merit of those who hear him.

In this and the next verse where the sentence is completed, three qualities of Allah are mentioned, viz., (1) His exalted position above all Creation; (2) His goodness, which entitles Him, and Him alone, to Praise- and (3) His Power in all heaven and earth. Thus He stands in no need of man's worship; His goodness is all for the good of man (and His creatures); and His control over His creatures is complete; so He can carry out His Will and Plan.

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14:2
ٱللَّهِ ٱلَّذِى لَهُۥ مَا فِى ٱلسَّمَـٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۗ وَوَيْلٌ لِّلْكَـٰفِرِينَ مِنْ عَذَابٍ شَدِيدٍ All a hi alla th ee lahu m a fee a l ssam a w a ti wam a fee alar d i wawaylun lilk a fireena min AAa tha bin shadeed in
to God, unto whom all that is in the heavens and all that is on earth, belongs. But woe unto those who deny the truth: for suffering severe
  - Mohammad Asad
the One to Whom belongs all that is in the heavens and the earth. Woe to the unbelievers, for they will be sternly punished.
  - Muhammad Farooq-i-Azam Malik
Allah, to Whom belongs whatever is in the heavens and whatever is on the earth. And woe to the disbelievers because of a severe torment!
  - Mustafa Khattab
Allah, unto Whom belongeth whatsoever is in the heavens and whatsoever is in the earth. And woe unto the disbelievers from an awful doom.
  - Marmaduke Pickthall
Of Allah to Whom do belong all things in the heavens and on earth! But alas for the Unbelievers for a terrible Penalty (their Unfaith will bring them)! 1872
  - Abdullah Yusuf Ali

See the last note. That being the case, in what a sad plight are those who reject the Faith and Grace offered to them, and draw down on themselves all the terrible consequences of that rejection,-the Wrath to come!

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14:3
ٱلَّذِينَ يَسْتَحِبُّونَ ٱلْحَيَوٰةَ ٱلدُّنْيَا عَلَى ٱلْـَٔاخِرَةِ وَيَصُدُّونَ عَن سَبِيلِ ٱللَّهِ وَيَبْغُونَهَا عِوَجًا ۚ أُو۟لَـٰٓئِكَ فِى ضَلَـٰلٍۭ بَعِيدٍ Alla th eena yasta h ibboona al h ay a ta a l dduny a AAal a al a khirati waya s uddoona AAan sabeeli All a hi wayabghoonah a AAiwajan ol a ika fee d al a lin baAAeed in
awaits those who choose the life of this world as the sole object of their love,2 preferring it to [all thought of] the life to come, and who turn others away from the path of God and try to make it appear crooked. Such as these have indeed gone far astray!
  - Mohammad Asad

According to Zamakhshari and Razi, this is the real meaning of the verbal form yastahibbun in the above context - implying that such an all-absorbing, exclusive love of the life of this world leads inevitably to a denial of moral truths.

They are the ones who love the life of this world more than the hereafter, who debar others from the Way of Allah and seek to make it crooked: they have gone far astray into error.
  - Muhammad Farooq-i-Azam Malik
'They are' the ones who favour the life of this world over the Hereafter and hinder 'others' from the Way of Allah, striving to make it 'appear' crooked. It is they who have gone far astray.
  - Mustafa Khattab
Those who love the life of the world more than the Hereafter, and debar (men) from the way of Allah and would have it crooked: such are far astray.
  - Marmaduke Pickthall
Those who love the life of this world more than the Hereafter who hinder (men) from the Path of Allah and seek therein something crooked: they are astray by a long distance. 1873
  - Abdullah Yusuf Ali

The Unbelievers are here characterised in three ways: (1) they love this ephemeral life and its vanities more than the true Life which goes into the Hereafter; (2) they not only harm themselves but mislead others, (3) their own crooked minds search for something crooked in Allah's straight Path (Cf. vii. 45). But in doing so, they go farther and farther from the Truth.

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14:4
وَمَآ أَرْسَلْنَا مِن رَّسُولٍ إِلَّا بِلِسَانِ قَوْمِهِۦ لِيُبَيِّنَ لَهُمْ ۖ فَيُضِلُّ ٱللَّهُ مَن يَشَآءُ وَيَهْدِى مَن يَشَآءُ ۚ وَهُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ Wam a arsaln a min rasoolin ill a bilis a ni qawmihi liyubayyina lahum fayu d illu All a hu man yash a o wayahdee man yash a o wahuwa alAAazeezu al h akeem u
AND NEVER have We sent forth any apostle otherwise than [with a message] in his own people's tongue, so that he might make [the truth] clear unto them;3 but God lets go astray him that wills [to go astray], and guides him that wills [to be guided] - for He alone is almighty, truly wise.4
  - Mohammad Asad

Since every divine writ was meant to be understood by man, it is obvious that each had to be formulated in the language of the people whom the particular prophet was addressing in the first instance; and the Qur'an - notwithstanding its universal import (cf. note [126] on 7:158 ) - is no exception in this respect.

Or: "God lets go astray whomever He wills, and guides whomever He wills". All Qur'anic references to God's "letting man go astray" must be understood against the background of {2:26-27} - "none does He cause to go astray save the iniquitous, who break their bond with God" (regarding which latter expression, see surah {2}, note [19]): that is to say, man's "going astray" is a consequence of his own attitudes and inclinations and not a result of an arbitrary "predestination" in the popular sense of this word (cf. surah {2}, note [7]). In his commentary on the above verse, Zamakhshari stresses this aspect of free choice on the part of man and points out that "God does not cause anyone to go astray except one who, as He knows, will never attain to faith; and He does not guide anyone aright except one who, as He knows, will attain to faith. Hence, the [expression] 'causing to go astray' denotes [God's] leaving [one] alone (takhliyah) and depriving [him] of all favour, whereas [the expression] 'guidance' denotes [His] grant of fulfilment (tawfiq) and favour.... Thus, He does not forsake anyone except those who deserve to be forsaken, and does not bestow His favour upon anyone except those who deserve to be favoured." Commenting on the identical phrase occurring in 16:93 , Zamakhshari states: "[God] forsakes him who, as He knows, will [consciously] choose to deny the truth and will persevere in this [denial]; and...He bestows His favour upon him who, as He knows, will choose faith: which means that He makes the issue dependent on [man's] free choice (al-ikhtiyar), and thus on his deserving either [God's] favour or the withdrawal of [His] aid...and does not make it dependent on compulsion [i.e., predestination], which would rule out [man's] deserving anything of the above."

We have not sent any Rasool except that he speaks the language of his own people, so that he could explain to them clearly. Then Allah leaves in error whom He will and guides whom He pleases: He is the Mighty, the Wise.
  - Muhammad Farooq-i-Azam Malik
We have not sent a messenger except in the language of his people to clarify 'the message' for them. Then Allah leaves whoever He wills to stray and guides whoever He wills. And He is the Almighty, All-Wise.
  - Mustafa Khattab
And We never sent a messenger save with the language of his folk, that he might make (the message) clear for them. Then Allah sendeth whom He will astray, and guideth whom He will. He is the Mighty, the Wise.
  - Marmaduke Pickthall
We sent an apostle except (to teach) in the language of his (own) people in order to make (things) clear to them. Now Allah leaves straying those whom He pleases and guides whom He pleases: and He is Exalted in power Full of Wisdom. 1874 1875
  - Abdullah Yusuf Ali

If the object of a Message is to make things clear, it must be delivered in the language current among the people to whom the Messenger is sent. Through them it can reach all mankind. There is even a wider meaning for "language". It is not merely a question of alphabets, letters, or words. Each age or people-or world in a psychological sense- casts its thoughts in a certain mould or form. Allah's Message-being universal-can be expressed in all moulds and forms, and is equally valid and necessary for all grades of humanity, and must therefore be explained to each according to his or her capacity or receptivity. In this respect the Qur-an is marvellous. It is for the simplest as well as the most advanced.

'Whom He pleases'; the usual expression for Mashiyat, the universal Will and Plan, which is all-wise and on the highest plane of goodness and righteousness.

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14:5
وَلَقَدْ أَرْسَلْنَا مُوسَىٰ بِـَٔايَـٰتِنَآ أَنْ أَخْرِجْ قَوْمَكَ مِنَ ٱلظُّلُمَـٰتِ إِلَى ٱلنُّورِ وَذَكِّرْهُم بِأَيَّىٰمِ ٱللَّهِ ۚ إِنَّ فِى ذَٰلِكَ لَـَٔايَـٰتٍ لِّكُلِّ صَبَّارٍ شَكُورٍ Walaqad arsaln a moos a bi a y a tin a an akhrij qawmaka mina a l thth ulum a ti il a a l nnoori wa th akkirhum biayy a mi All a hi inna fee tha lika la a y a tin likulli s abb a rin shakoor in
And [thus], indeed, have We sent forth Moses with Our messages [and this Our command]: "Lead thy people out of the depths of darkness into the light, and remind them of the Days of God!"5 Verily, in this [reminder] there are messages indeed for all who are wholly patient in adversity and deeply grateful [to God].
  - Mohammad Asad

In ancient Arabian tradition, the terms "day" or "days" were often used to describe momentous historical events (e.g., ayyam al-'arab as a metonym for the inter-tribal wars of pre-Islamic Arabia). However, in view of the frequent Qur'anic application of the word "day" to eschatological concepts - e.g., the "Last Day", the "Day of Resurrection", the "Day of Reckoning", and so forth - and, particularly, in view of 45:14 , where the expression "the Days of God" unmistakably points to His judgment at the end of time - it is only logical to assume that in the present context this expression bears the same significance: namely, God's final judgment of man on the Day of Resurrection. The use of the plural form ("the Days of God") is perhaps meant to bring out the idea that the "Day" of which the Qur'an so often speaks has nothing to do with human time-definitions but, rather, alludes to an ultimate reality in which the concept of "time" has neither place nor meaning.

We sent Musa with Our signs, saying: "Lead your people out of utter darkness into light, and remind them to learn lessons from the Days of Allah (Divine history)." Surely there are signs in this for every steadfast, thankful person.
  - Muhammad Farooq-i-Azam Malik
Indeed, We sent Moses with Our signs, 'ordering him,' 'Lead your people out of darkness and into light, and remind them of Allah's days 'of favour'.' Surely in this are signs for whoever is steadfast, grateful.
  - Mustafa Khattab
We verily sent Moses with Our revelations, saying: Bring thy people forth from darkness unto light. And remind them of the days of Allah. Lo! therein are revelations for each steadfast, thankful (heart).
  - Marmaduke Pickthall
We sent Moses with Our Signs (and the command) "Bring out thy people from the depths of darkness into light and teach them to remember the Days of Allah." Verily in this there are Signs for such as are firmly patient and constant grateful and appreciative. 1876 1877
  - Abdullah Yusuf Ali

"The Days of Allah": the days when Allah's mercy was specially shown to them. Every day and every hour and minute, Allah's grace flows to us abundantly, but there are special events in personal or national history which may be commemorated as Red-letter Days. Those to the Israelites were set out in great detail in ii. 30-61 and on other places.

Sabbar is the intensive form, and includes all the ideas implied in Sabr (ii. 45 and n. 61, and ii. 153 n. 157) in an intensive degree. Shakur and Shakir have in them the idea of appreciation, recognition, gratitude as shown in deeds of goodness and righteousness. Both terms are applied to Allah as well as to men. A slight distinction in shades of meaning may be noted. Shakur implies that the appreciation is even for the smallest favours and response on the other side; it is a mental attitude independent of specific facts. Shakir implies bigger and more specific things.

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