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Meaning, always be conscious of Him; obedient and grateful to Him.
lit., except as Muslims.
Fear is of many kinds: (1) the abject fear of the coward; (2) the fear of a child or an inexperienced person in the face of an unknown danger; (3) the fear of a reasonable man who wishes to avoid harm to himself or to people whom he wishes to protect; (4) the reverence which is akin to love, for it fears to do anything which is not pleasing to the object of love. The first is unworthy of man; the second is necessary for one immature; the third is a manly precaution against evil as long as it is unconquered; and the fourth is the seed-bed of righteousness. Those mature in faith cultivate the fourth: at earlier stages, the third or the second may be necessary; they are fear, but not the fear of Allah. The first is a feeling of which anyone should be ashamed.
Our whole being should be permeated with Islam: it is not a mere veneer or outward show.
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Lit., "a pit of fire" - a metaphor of the sufferings which are the inescapable consequence of spiritual ignorance. The reminder of their one-time mutual enmity is an allusion to man's lot on earth (cf. 2:36 and 7:24 ), from which only God's guidance can save him (see {2:37-38}).
i.e., Allah’s covenant.
The simile is that of people struggling in deep water, to whom a benevolent Providence stretches out a strong and unbreakable rope of rescue. If all hold fast to it together, their mutual support adds to the chance of their safety.
Yathrib was torn with civil and tribal feuds and dissensions before the Messenger of Allah set his feet on its soil. After that, it became the City of the Prophet, Madinah, and unmatched Brotherhood, and the pivot of Islam. This poor quarrelsome world is a larger Yathrib: can we establish the sacred feet on its soil, and make it a new and larger Madinah?
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Muflih, aflaha, falah: the root idea is attainment of desires; happiness, in this world and the next; success; prosperity; freedom from anxiety, care, or a disturbed state of mind;-the opposite of 'azab in the next verse, which includes: failure; misery; punishment or penalty; agony or anguish. The ideal Muslim community is happy, untroubled by conflicts or doubts, sure of itself, strong, united, and prosperous: because it invites to all that is good; enjoins the right; and forbids the wrong,-a master-stroke of description in three clauses.
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I.e., like the followers of the Bible, who became "Jews" and "Christians" in spite of the fact that their beliefs have a common source and are based on the same spiritual truths (see also 6:159 and the corresponding note).
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The "face" (wajh) expresses our Personality, our inmost being. White is the colour of Light; to become white is to be illumined with Light, which stands for felicity, the rays of the glorious light of Allah. Black is the colour of darkness, sin, rebellion, misery; removal from the grace and light of Allah. These are the Signs of heaven and hell. The standard of decision in all questions is the justice of Allah.
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Lit., "to the worlds". For an explanation of this sentence, see {6:131-132} and note [117].
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Cf. ii. 210.
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The logical conclusion to a Universal Religion is a non-sectarian, non-racial, non-doctrinal, religion, which Islam claims to be. For Islam is just submission to the Will of Allah. This implies (1) Faith, (2) doing right, being an example to others to do right, and having the power to see that the right prevails, (3) eschewing wrong, being an example to others to eschew wrong, and having the power to see that wrong and injustice are defeated. Islam therefore lives, not for itself, but for mankind. The People of the Book, if only they had faith, would be Muslims, for they have been prepared for Islam. Unfortunately there is Unfaith, but it can never harm those who carry the banner of Faith and Right, which must always be victorious.
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As is obvious from the opening sentence of verse {110}, this promise to the followers of the Qur'an is conditional upon their being, or remaining, a community of people who "enjoin the doing of what is right and forbid the doing of what is wrong, and [truly] believe in God"; and - as history has shown - this promise is bound to lapse whenever the Muslims fail to live up to their faith.
i.e., they can only annoy you with their words.
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I.e., if they return to the concept of God as the Lord and Sustainer of all mankind, and give up the idea of being "God's chosen people" which creates a barrier between them and all other believers in the One God.
The above passage - as the very similar one in 2:61 - relates specifically to the children of Israel, although this section as a whole (verses {110-115}) obviously refers to the followers of the Bible in general, that is, to both the Jews and the Christians.
Dhuribat. I think there is a simile from the pitching of a tent. Ordinarily a man's tent is a place of tranquillity and honour for him. The tent of the wicked wherever they are found is ignominy, shame, and humiliation. It is pity from Allah or from men that gives them protection when their pride has a fall. Using the same simile of tent in another way, their home will be destitution and misery.
Cf. iii. 21, n. 363.
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Lit., "an upright community": a reference to those among the followers of the Bible who are truly believers (cf. the last sentence of verse {110} above) and observe the "bond with God and with men" (verse {112}).
In Islam we respect sincere faith and true righteousness in accordance with the Qur-An and Sunnah. This verse, according to Commentators, refers to those People of the Book who eventually embraced Islam.
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