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Lit., "towards it". Almost all of the classical commentators assume that this refers specifically, to the contempt with which the pagan Quraysh looked down upon the early followers of Muhammad, most of whom came from the poorest, lowliest strata of Meccan society. However, the abouve "saying" has undoubtedly a timeless import inasmuch as the poor and lowly have always been among the first to follow a prophet. Moreover, it may also have a bearing on our times as well, inasmuch as the materially powerful nations, whom their technological progress has blinded to many spiritual verities, are increasingly contemptuous of the weakness of those civilizations in which religion still plays an important, albeit largely formalistic, role; and so, not realizing that this very formalism and the ensuing cultural sterility, and not religious faith as such, is the innermost cause of that weakness, they attribute it to the influence of religion per se, saying as it were, "If religion were any good, we would have been the first in holding on to it" - thus "justifying" their own materialistic attitude and their refusal to be guided by spiritual considerations.
I.e., the concept of divine revelation as such, as is evident from the subsequent reference to the revelation of Moses.
Poor and powerless Muslims.
A great many of the early Muslims were in humble positions, and were despised by the Quraish leaders. 'If such men could see any good in Islam,' they said, 'there could be no good in it: if there had been any good in it, we should have been the first to see it!' The spiritually blind have such a good conceit of themselves! As they reject it, and as the Revelation is proved to have historic foundations, they can only call it "an old, old falsehood"!
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Sc., in its original, uncorrupted form.
The last revealed Book which was a Code of Life (Shari'at) was the Book of Moses; for that of Jesus was not such a Code, but merely moral precepts to sweep away the corruptions that had crept in. The Qur-an has the same attitude to it as the teaching of Jesus had to the Law. Jesus said (Matt. v. 17): "Think not that I am come to destroy the Law or the prophets: I am not come to destroy, but to fulfil." But the corruptions took new forms in Christian Churches: an entirely new Shari'at became necessary, and this was provided in Islam.
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To say, "Our Lord is Allah" is to acknowledge that we owe no service to any creature, and shall render none: Allah shall have our exclusive devotion. "To remain firm on that Path" is shown by our conduct: we prove that we love Allah and all His creatures, and will unflinchingly do our duty in all circumstances.
Cf. ii. 38. The phrase occurs in numerous other places, with a new application on each occasion. Here, if our claim is true that 'our Lord is Allah', what fear can possibly come on us, or what calamity can there be to cause us grief? For our Lord is our Cherisher, Defender, and Helper, our Hope and our Comfort, which can never fail.
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Cf. 29:8 and 31:14 . In the present instance, this connects with the reference to the "doers of good" at the end of verse {12} and in verses {13-14}.
See note [14] on 31:14 .
I.e., the age at which man is supposed to attain to full intellectual and spiritual maturity. It is to be borne in mind that the masculine noun insan ("man" or "human being") appearing in the first sentence of this verse applies to both sexes alike.
Sc.. "of whatever sin I may have committed". See note [41] on the last sentence of 24:31 .
Cf. xxix. 8 and xxxi. 14.
In xxxi. 14 the time of weaning was stated to be at the age of two years, i.e., 24 months. See also ii. 233. That leaves six months as the minimum period of human gestation after which the child is known to be viable. This is in accordance with the latest ascertained scientific facts. The average period is 280 days, or ten times the inter-menstrual period, and of course the average period of weaning is much less than 24 months. The maximum period of breast-feeding (2 years) is again in accordance with the time that the first dentition is ordinarily completed in a human child. The lower milk incisors in the centre come out between the 6th and 9th months; then come out the milk teeth at intervals, until the canines appear. The second molars come out at about 24 months, and with them the child has a complete apparatus of milk teeth. Nature now expects him to chew and masticate and be independent of his mother's milk completely. On the other hand it hurts the mother to feed from the breast after the child has a complete set of milk teeth. The permanent teeth begin at the sixth year, and the second molars come at 12 years. The third molars are the wisdom teeth, which may appear at 18 to 20 years, or not at all.
The age of full strength (ashudd) is held to be between 18 and 30 or 32. Between 30 and 40 the man is in his best manhood. After that he begins to look to his growing issue, and rightly commends the new generation to Allah. Perhaps his spiritual faculties also gain the upper hand after 40.
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I.e., "whom We shall reward in accordance with the best that they ever did": cf. 29:7 .
Cf. xxix. 7 and n. 3429.
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Sc., "without any indication that anyone has been or will be resurrected". This parabolical "dialogue" is not only meant to illustrate the ever-recurring - and perhaps natural - conflict between older and younger generations, but also points to the transmission of religious ideas as the most important function of parenthood, and thus, in a wider sense, as the basic element of all social continuity.
A godly man often has an ungodly son, who flouts all that the father held sacred, and looks upon his father himself as old-fashioned and unworthy of respect or regard. The contrast in an individual family may be matched by the contrast in the passing and the rising generations of mankind. All this happens as a passing phase in the nominal evolution of mankind, and there is nothing in this to be despondent about. What we have to do is for the mature generations to bring up their successors in godly ways, and for the younger generations to realise that age and experience count for something, especially in the understanding of spiritual matters and other matters of the highest moment to man.
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See Appendix III.
Cf. xli. 25 and n. 4494, Each individual, each generation, and each people is responsible for its own good deeds or misdeeds. The law of actions and their fruits applies: you cannot blame one for another. The only remedy lies in seeking for Allah's Grace and Mercy, not only for ourselves but for others in brotherly or fatherly love. This verse is in balanced contrast to verse 16 above.
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The particle li prefixed to the subsequent verb is evidently what the grammarians call a lam al-'aqibah: i.e., not an indication of intent ("so that") but simply of a causal sequence, which is best rendered as "and", "and so", or "hence".
There is fine grading in the Hereafter. Every deed, good or bad, is judged and weighed to the minutest degree, with its motives, intentions, results, and relevant circumstances. It is not a mere rough classification. The fruits of evil will be exactly according to the degree of evil. But, as stated in other passages (e.g., xxviii. 84), the reward of good deeds will be far beyond their merits, on account of the Mercy and unbounded Bounty of Allah.
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I.e., for having arrogantly, without any objective justification, asserted that there is no life after death.
"Squandered your good things" implies (in Arabic) grabbing at them, being greedy of them, seeking them as fleeting pleasures rather than the more serious things of life, sacrificing the spiritual for the material.
They will be told: 'You took your choice, and you must pay the price. You did wrong in a rebellious spirit, and prided yourselves on your wrong-doing, not occasionally, but of set purpose and constantly. Now you will be humbled in the dust, as a fitting punishment.'
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I.e., the Prophet Hud (see surah {7}, note [48]). The mention of Hud and the tribe of 'Ad connects with the last sentence of the preceding verse, inasmuch as this tribe "transgressed all bounds of equity all over their lands" ( 89:11 ).
Lit., "from between his hands and from behind him". This idiomatic phrase (explained in note [247] on 2:255 ) is evidently an allusion to the many warning messages, in Hud's own time as well as in the almost forgotten past, which ought to have made - but did not make - the tribe of 'Ad conscious of how far astray they had gone. We have here a subtle, parenthetic reminder that, apart from the revelations which He bestows upon His prophets, God offers His guidance to man through the many signs and warnings apparent in all nature as well as in the changing conditions of human society.
The people of ’Ȃd were the residents of the hills in the southern part of the Arabian Peninsula.
Cf. vii. 65. and note 1040. The point is that the Warner who was raised among the 'Ad people-as among other peoples-was not a stranger, but one of their own brethren, even as the holy Prophet began his preaching with a call to his own brethren the Quraish.
Winding Sand-tracts: Ahqaf: see Introduction to this Sura. The very things, which, under irrigation and with Allah's Grace, gave them prosperity and power, were to be their undoing when they broke Allah's Law and defied His Grace. See verses 24-26 below.
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They were too much wedded to their evil ways-to the false gods that they worshipped-to appreciate the sincere advice of the prophet of Allah. They defied him and defied Allah Who had sent him. Mockingly they challenged him to bring on the threatened punishment! For they did not believe a word of what he said.
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The coming of the Punishment for evil was (and is always) certain. At what particular time it would come he could not tell. It is not for the prophet, but for Allah, to bring on the Penalty. But he saw that it was useless to appeal to them on account of the ignorance in which they were content to dwell.
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I.e., when they beheld, without recognizing it as such, the approach of their doom.
The Punishment came suddenly, and when they least expected it. They wanted rain, and they saw a cloud and rejoiced. Behold, it was coming towards their own tracts, winding through the hills. Their irrigation channels would be full, their fields would be green, and their season would be fruitful. But no! What is this? It is a tremendous hurricane, carrying destruction on its wings! A violent blast, with dust and sand! Its fury destroys everything in its wake! Lives lost! Fields covered with sand-hills! The morning dawns on a scene of desolation! Where were the men who boasted and defied their Lord! There are only the ruins of their houses to witness to the past!
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Lit., "then they became so that .. .", etc. See {69:6-8}, describing the sandstorm which destroyed the tribe of 'Ad without leaving any trace of them.
Here is the figure of speech known in rhetoric as aposiopesis, to heighten the effect of the suddenness and completeness of the calamity. In the Arabic text, the verb asbahu, in the third person plural, leads us to expect that we shall be told what they were doing in the morning. But no! They had been wiped out, and any small remnant had fled (see n. 1040 to vii. 65). Nothing was to be seen but the ruins of their houses.
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