2-21 O men, serve your Lord Who created you and those before you, so that you may guard against evil,a
يَـٰٓأَيُّہَا ٱلنَّاسُ ٱعۡبُدُواْ رَبَّكُمُ ٱلَّذِى خَلَقَكُمۡ وَٱلَّذِينَ مِن قَبۡلِكُمۡ لَعَلَّكُمۡ تَتَّقُونَ (٢١)
2-21a خَلَقَ – The actual meaning of خلق is التقدیر المستقیم , that is, correct measure, and its use is in two ways: اول فی ابداع الشَّیءِ من غیر اصل و ﻻ احتداء i.e. to originate something the like of which does not exist, as in خَلَقَ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضَ (Created the heaven and earth) (6:1). In another place, it is stated: بَدِيعُ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِۖ (Wonderful Originator of the heavens and the earth!) (6:101), which shows that He is the Creator who is not in need of matter or tools as He brings into existence from non-existence. Its second use is to bring into existence a thing from another thing, as in خَلَقَ ٱلۡإِنسَـٰنَ مِن نُّطۡفَة (He created man from a small life germ) (16:4). The خلق (creation) which is used in terms of ابْداع (origination) i.e. to bring into existence from nothingness is specific only to Allah, the Most High (R). It follows, therefore, that the word خلق is used in two ways in the Arabic language i.e. for an original creation and for reproduction. Allah calls Himself خَـٰلِقُ ڪُلِّ شَىۡءٍ۬ (Creator of all things) (39:62). So, if one went far enough back tracing what was created from what, it would end up with Allah being the ultimate source of creation of everything, including man himself, because He is the One Who brings things into existence from nothingness.
This ruku (section) chronicles the Unity of Allah and His greatness and contains a commandment to bow before His greatness. The next ruku recounts the premier position of humans and the domination they have over other creatures. It is stated that by submitting to Allah, man rules the creation.
Difference between worship and obedience: The first commandment given in the Quran is to worship Allah, that is, to obediently use all of one’s faculties in the service of Allah in a state of great humility. Humility is not necessary for obedience, but it is for worship. Hence, one can be obedient to others in addition to Allah but worship of any other besides Allah is not allowed. Then all actions of a person that are motivated by obedience to Allah becomes part of worship. The wars for the defense of their faith that the Companions undertook are included as part of their worship.
Evidence from creation of Divine Unity: Worship should only be for the Creator and for none other. All faiths agree that Allah, the Most High, is the Creator. This is evidence for the Oneness of God.
Worship leads to perfection: Worship your رب (Lord). رب is He who guides a person to real perfection and shepherds him until he reaches the objective of his creation. There is an indication in the command to serve Him that without His worship one cannot achieve perfection, and that only worship of Allah is the path to reach perfection. Hence the result of this service is described as تَتَّقُونَ and اتقاء means to save oneself from harmful things or to safeguard rights. Those who do not serve Allah cannot even safeguard human rights leave alone reach human perfection. Why are the western nations today trampling on the human rights of half of the world’s population? It is because they do not serve God but instead worship wealth and power.
2-22 Who made the earth a resting-place for you and the heaven a structure,a and sends down rain from the clouds then brings forth with it fruits for your sustenance;b so do not set up rivals to Allah while you know.c
ٱلَّذِى جَعَلَ لَكُمُ ٱلۡأَرۡضَ فِرَٰشً۬ا وَٱلسَّمَآءَ بِنَآءً۬ وَأَنزَلَ مِنَ ٱلسَّمَآءِ مَآءً۬ فَأَخۡرَجَ بِهِۦ مِنَ ٱلثَّمَرَٲتِ رِزۡقً۬ا لَّكُمۡۖ فَلَا تَجۡعَلُواْ لِلَّهِ أَندَادً۬ا وَأَنتُمۡ تَعۡلَمُونَ (٢٢)
2-22a The meaning of فِراش is carpeted or a thing that is spread out because the meaning of فرش is to expand or to spread out. Raghib states that the purport is that the earth was made such that a person is stable on it.
بِنَآءً۬ means مَبْنی or made up thing (R), that is a structure. The use of a common noun is to show its grandeur.
Evidence from creation: If the creation of humans gives evidence about the greatness of Allah, the structure of the earth and the heavens magnifies and creates a further sense of that greatness. Some have interpreted بِنَآءً۬ to mean a temporary dwelling or camp. In this case, it is the similarity between the temporary nature of life and the short stay in a camp that is implied. The import of calling the heaven a structure is that space is an organized system much like a building that is carefully planned. This provides evidence that its creator is a wise and intelligent planner. Further there is no evidence in the statement that the earth is spread out or made a resting place that goes against the spherical shape of earth.
2-22b Human disposition explained by similes from natural events: The example of the rain falling from heaven and causing the flowers to grow in the earth is to show how the earth, which is a manifestation of lowliness and the heavens which are a manifestation of height, benefits from the rain. In a like manner, when a person humbles himself in worship, the grace of Allah descends on him and his hidden capabilities flower. Thus, there is similarity between the phenomena of physical nature and human nature. There is also an indication in this example that unless the hidden powers within a person are aided by heavenly water, a symbol for revelation, they will remain latent. In this connection the next verse speaks about revelation.
2-22c أَندَادً۬ا is the plural of نِدّ and نِدّ is that which is a partner in a thing’s essence or substance (R) or its resemblance and its opposite (T).
Partnership in worship is partnership with person: Associating others with Allah in worship or in other matters is giving them an equivalence and partnership with the Being of Allah. Once a person said in front of the Holy Prophet: ماشاء ﷲ و شٔت (What Allah wills and you will). The Holy Prophet replied: اجعلتنی للّٰه نداً (Do you make me a partner with Allah?) and then proceeded to say that it was sufficient to just say: ماشاء ﷲ because Allah’s will supersedes the will of all others. The statement while you know means that you know that the Creator of the heavens and earth is Allah, the Most High, and not the idols but still you partner the idols with Allah and thereby go against a principle that you accept.
2-23 And if you are in doubt as to that which We have revealed to Our servant, then produce a chapter like it and call on your helpers besides Allah if you are truthful.a
وَإِن ڪُنتُمۡ فِى رَيۡبٍ۬ مِّمَّا نَزَّلۡنَا عَلَىٰ عَبۡدِنَا فَأۡتُواْ بِسُورَةٍ۬ مِّن مِّثۡلِهِۦ وَٱدۡعُواْ شُهَدَآءَكُم مِّن دُونِ ٱللَّهِ إِن كُنتُمۡ صَـٰدِقِينَ (٢٣)
2-23a: سُورَةٍ۬ : In actuality, a high building or an elevated station is called a سورة (R), and the protective wall around a city is called سور . A verse of the Quran is called a سورة either because of its elevated status or because it encompasses the subjects under discussion like a city wall encompasses the city (R). And every سورة (chapter) is by itself a complete book and an integral part of the Quran. Each chapter is distinguished from the other chapters by بسم ﷲ . There are a total of 114 chapters in the Quran. It is from the same root that the word اساور in the sense of bracelets and تسوّروا in the sense of they scaled the wall are used elsewhere in the Quran.
شُهَدَآءَ : It is the plural of شھید and شھادت means to be present visibly either with the physical eye or spiritual insight, and sometimes it is used for mere presence.
شھید as an attribute of Allah: The word شھید has been used in several ways, and شھید is also one of the attributes of Allah and denotes His perfection i.e. that nothing is hidden from His knowledge (T) or He is العلیم by virtue of His knowledge and الخبیر with reference to matters hidden and الشھید with reference to matters visible.
Who is a شھید (Shaheed): The prophets have been called شھید (witness) for their communities because the higher the excellence of a person, the greater is his suitability for being a witness. Those who obey Allah and His prophet are also called شھید , and lastly those who lay down their life in the way of Allah are called شھید. In the Hadith, the word has been used to describe a person who is burned, or suffering from an intestinal ailment, or has drowned as شھید. There are different interpretations for the use of شُهَدَآءَ in this verse. Some have taken it to mean false deities, some authoritative linguists and still other leaders.
Revelation has disclosed the actual meaning of Unity: Divine revelation has disclosed the real meaning of the Unity of the Divine Being. After a brief reference to Divine revelation in the last verse, mention is made of the perfect revelation bestowed upon Muhammad, the Messenger of Allah, that has shown the path of real Unity to the world. This verse gives evidence of the Divine origin of the Quran and that this is a peerless book whose like cannot be authored by anyone.
Demand to produce the like of the Quran: This challenge has been issued in many places in the Quran. Sometimes in the form of demanding the production of a book like the Quran, sometimes in the form of producing only ten chapters like those in the Quran and finally to at least produce one chapter like that in the Quran. The Quran itself does not elucidate in what way the production should be the like of the Quran, but there are three aspects to likeness which makes a book peerless:
- In its linguistic excellence and composition
- In the excellence and completeness of the material
- In the impact that it produces among its followers
Eloquence and rhetoric: The incomparable eloquence and rhetoric of the Quran is obvious from the fact that its eloquence and rhetoric is considered the standard for the Arabic language, though it was revealed at a time when prose was not traditionally used in the Arabic literature. The perfection of the material is shown by the fact that it rebuts the false beliefs of other religions, openly, clearly explains religious principles, and provides the basic rules for a society’s culture, economics and politics. Further, the Quran provides reasoned arguments for the claims it makes.
Excellence and completeness: The comprehensiveness of the subjects is such that even the smallest chapter of the Quran has the distinction that it takes the subject under discussion to its perfection and provides an authoritative commentary on it.
Impact on followers: The best standard to judge its matchlessness is that the transformation wrought by this book has not been brought about by any other book. Because this chapter began with the claim that this book is a guidance, it challenges its detractors to bring any other book or chapter that is a source of guidance for the world like the Quran has become. It is universally admitted that the reformation that the Quran brought about, and the way that it elevated a nation from the depths of degeneration to the pinnacle of perfection is unrivaled by any other book.
2-24 But if you do (it) not — and you can never do (it) — then be on your guard against the fire whose fuel is men and stones; it is prepared for the disbelievers.a
فَإِن لَّمۡ تَفۡعَلُواْ وَلَن تَفۡعَلُواْ فَٱتَّقُواْ ٱلنَّارَ ٱلَّتِى وَقُودُهَا ٱلنَّاسُ وَٱلۡحِجَارَةُۖ أُعِدَّتۡ لِلۡكَـٰفِرِينَ (٢٤)
2.24a It is prophesied here that no one will ever be able to produce a book like the Quran, and the truth of this prophecy has withstood, and will continue to withstand, the test of time. In the light of such strong testimony, the final destination of anyone who strays away from monotheism and adopts idol worship is the fire of hell. The fuel of hell fire is here mentioned to be men and stones, that is, this fire is born out of idol worship or creating partners with Allah as all sins are the ramifications of polytheism, just as the root of all good deeds is monotheism.
In what respect are stones the fuel of hell: By stones are here meant false deities or as Imam Raghib states the meaning is those persons whose hearts are hard as stone in accepting the truth. There is also an indication of this in the Quranic verse: فَهِىَ كَٱلۡحِجَارَةِ أَوۡ أَشَدُّ قَسۡوَةً۬ۚ (…so that they were like rocks, rather worse in hardness) (2:74). In the Arabic language, an intimidating person is also called حجر who is impervious to reasoning. Thus, it is possible that by ٱلۡحِجَارَةُ is implied hardhearted men who are the subject of the verse: خَتَمَ ٱللَّهُ عَلَىٰ قُلُوبِهِمۡ (Allah has sealed their hearts) (2:7) and by ٱلنَّاسُ are meant ordinary men. The fact that the fuel of fire is called men tells us that hell is the outcome of the actions of humans so that the fuel that fires hell is none other than humans themselves .
أُعِدَّتۡ لِلۡكَـٰفِرِينَ (it is prepared for the disbelievers) discloses that hell is prepared by a person’s unbelief. Hell for a person is proportionate to the person’s unbelief.
Hell is finite: This is the reason why the Companions and the generation that followed believed that hell has a finite life. Ibn Taymiyyah has quoted a consensus opinion: Because traditions clearly show that a time will come when no one is left in hell, so when there is no person left in it and its fuel is spent then the fire will be extinguished. A more detailed discussion on the subject will follow in Surah Hud.
2-25 And give good news to those who believe and do good deeds, that for them are Gardens in which rivers flow.a Whenever they are given a portion of the fruit thereof, they will say: This is what was given to us before; and they are given the like of it. And for them therein are pure companions and therein they will abide.b
وَبَشِّرِ ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ أَنَّ لَهُمۡ جَنَّـٰتٍ۬ تَجۡرِى مِن تَحۡتِهَا ٱلۡأَنۡهَـٰرُۖ ڪُلَّمَا رُزِقُواْ مِنۡہَا مِن ثَمَرَةٍ۬ رِّزۡقً۬اۙ قَالُواْ هَـٰذَا ٱلَّذِى رُزِقۡنَا مِن قَبۡلُۖ وَأُتُواْ بِهِۦ مُتَشَـٰبِهً۬اۖ وَلَهُمۡ فِيهَآ أَزۡوَٲجٌ۬ مُّطَهَّرَةٌ۬ۖ وَهُمۡ فِيهَا خَـٰلِدُونَ (٢٥)
2-25a جَنَّـٰتٍ۬ – It is the plural of جنَّة which is derived from جَنّ which means keeping something hidden from the external senses (R) and a garden whose trees cover the ground is called جنَّة (R). The word جنّت has been used in the Quran in the sense of a garden and also paradise has been called جنَّة, either because it has been likened to the earthly gardens (R) – the description of paradise given in the Quran is a parable as is clear from the Quranic verse: مَّثَلُ ٱلۡجَنَّةِ ٱلَّتِى وُعِدَ ٱلۡمُتَّقُونَۖ (A parable of the Garden which is promised to those who keep their duty) (13:35 and 15:47) – or because the blessings of paradise have been kept hidden from the physical senses of humans (R). This latter interpretation accords with the literal meaning of جنّت and finds further support from the Quran itself in the verse: فَلَا تَعۡلَمُ نَفۡسٌ۬ مَّآ أُخۡفِىَ لَهُم مِّن قُرَّةِ أَعۡيُنٍ۬ (So no soul knows what refreshment of the eyes is hidden for them) (32:17).
ٱلۡأَنۡهَـٰر – It is the plural of نہر , that is, a place from which water flows copiously. Imam Raghib says that Allah states this parable to depict what the people in paradise would get in abundance from Allah’s beneficence and grace, and this is what is meant, according to him by تَجۡرِى مِن تَحۡتِهَا ٱلۡأَنۡهَـٰرُ (in which rivers flow) and انّ المتقین فی جنّات و نھر (for the righteous are gardens and rivers).
Connection: After mentioning the fire and stating that it has been prepared for the unbelievers, mention is made of the believers and their future condition and it is stated that by worshiping Allah and obeying His commandments gardens and rivers are formed instead of fire.
The gardens and rivers of paradise: The Quran portrays the heavenly life many times as the righteous being in gardens below which rivers flow or by stating that they will be in gardens and rivers. What is meant by this? The first thing to remember is that whatever is mentioned in the Quran about the next life is a parable as is clearly stated in: مَّثَلُ ٱلۡجَنَّةِ ٱلَّتِى وُعِدَ ٱلۡمُتَّقُونَۖ (A parable of the Garden which is promised to those who keep their duty) (13:35 and 15:47). : مَّثَلُ ٱلۡجَنَّةِ ٱلَّتِى وُعِدَ ٱلۡمُتَّقُونَۖ (A parable of the Garden which is promised to those who keep their duty) (13:35 and 15:47). Ibn Kathir quotes a narration from Ibn Abbas: لا یشبه شیءٌ مما فی الجنة ما فی الدنیا اِلافی الاسماء (The things that are in Paradise do not resemble anything that is on earth except in name). Another thing to remember is that the blessings of Paradise have been kept hidden from the eyes and other physical senses of humans. This statement is borne out first in the meaning of the word جنّت as explained above, and then the Quran very clearly mentions: فَلَا تَعۡلَمُ نَفۡسٌ۬ مَّآ أُخۡفِىَ لَهُم مِّن قُرَّةِ أَعۡيُنٍ۬ (So no soul knows what refreshment of the eyes is hidden for them) (32:17). This explanation has been further expanded in an authentic hadith in which the Holy Prophet commented about this verse: یا قال ﷲ اعددت لعبادی الصّالحین ما لا عین رأت و لا اذن سمعت و لا خطر علٰی قلب بشر (I have prepared for my righteous servants that no eye has seen, nor any ear has heard and that no heart has ever conceived) (Bukhari). It is important to remember both these things wherever the blessings of Paradise are mentioned. It is clear from this that the Heavenly Gardens are not like the gardens on this earth and the rivers mentioned are not like the rivers of water on the earth. So what are they? This will only become known in the next world.
2-25b مُتَشَـٰبِهً۬ا – This is fromشبه and its meaning is similar.
أَزۡوَٲجٌ۬- It is the plural of زوج. Where pairs exist in the animate world, every individual of the pair is the زوج (spouse) of the other. In the inanimate world, and also in the animate world, anything that has an associate (قرین) is called the زوج of the other (R). Accordingly in: ٱحۡشُرُواْ ٱلَّذِينَ ظَلَمُواْ وَأَزۡوَٲجَهُمۡ (Gather together those who did wrong and their associates) (37;22) and هُمۡ وَأَزۡوَٲجُهُمۡ فِى ظِلَـٰلٍ (They and their wives are in shade…) (36:56), Imam Raghib has taken ازواج to mean their companions who followed their example.
مُّطَهَّرَةٌ۬ – طھارة means purity and purity has two aspects one bodily and the other spiritually (R). Accordingly, Imam Raghib has explained the meaning as: cleansed from worldly filth and impurities or cleansed of immoralities. Qatada interprets this as cleansed of sins and suffering (IJ).
خَـٰلِدُونَ – Is from خلد and خلود means to stay free from any decay and to continue in the same state as at present (R). And خلود فی الجنة , according to Imam Raghib, is for things to continue in the state in which they are without decay. In other words, there is no decay, as is the case in this world, and it is only figuratively that it means forever. According to the Ruh al-Maani, خلود is interpreted by the Motazilah [a rationalist sect of Muslim dissenters; non-conformists] to mean continuance until perpetuity or everlasting that will never be terminated. But according to Ahl-e-Sunnat, it means continuance for a long time and there may or may not be a termination.
Fruits of Paradise: What is meant by the statement that the fruits of paradise are what was given to us before? It cannot mean the physical worldly fruits because not all believers are given such fruits in this world. So what is meant is the fruits of good deeds which believers receive spiritually in this world as well. And what is meant by the like of it is that although the fruits of heaven would be different, they would be like the good deeds done. Just like the punishment of evil is its like, similarly the fruits of good deeds are like the good actions performed.
Spouses in Paradise: The spouses will also be in Paradise. The clear meaning of ازواج is associates as in: ٱحۡشُرُواْ ٱلَّذِينَ ظَلَمُواْ وَأَزۡوَٲجَهُم (Gather together those who did wrong and their associates…) (37:22). And both men and women are included in ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ (those who believe and do good deeds). Both of them will have the blessings of Paradise, both will have gardens and rivers and for both there should be pious companions. Even if we take ازواج to mean wives, still there is nothing objectionable in their presence in Paradise. Allah has created pairs of everything as is stated in: وَمِن ڪُلِّ شَىۡءٍ خَلَقۡنَا زَوۡجَيۡنِ (And of everything we have created pairs…) (51:49). Although one of the purposes for creating pairs is procreation, there are other purposes as well in having a man and a woman as a pair. They are a source of comfort and joy for each other, and they complete each other. No sensible person can object to these pure relationships in Paradise. In any case, it is accepted by everyone that the reality of the blessings of Paradise is not the same as in this world though the nomenclature is the same, and by adding the word pure with ازواج (spouses), it is conveyed that this companionship is free from any impurity. Objecting to such pious companionship is only the work of impious persons.
2-26 Surely Allah disdains not to set forth any parable — a gnat or anything above that.a Then as for those who believe, they know that it is the truth from their Lord; and as for those who disbelieve, they say: What is it that Allah means by this parable? Many He leaves in error by it and many He leads aright by it. And He leaves in error by it only the transgressors,b
إِنَّ ٱللَّهَ لَا يَسۡتَحۡىِۦۤ أَن يَضۡرِبَ مَثَلاً۬ مَّا بَعُوضَةً۬ فَمَا فَوۡقَهَاۚ فَأَمَّا ٱلَّذِينَ ءَامَنُواْ فَيَعۡلَمُونَ أَنَّهُ ٱلۡحَقُّ مِن رَّبِّهِمۡۖ وَأَمَّا ٱلَّذِينَ ڪَفَرُواْ فَيَقُولُونَ مَاذَآ أَرَادَ ٱللَّهُ بِهَـٰذَا مَثَلاً۬ۘ يُضِلُّ بِهِۦ ڪَثِيرً۬ا وَيَهۡدِى بِهِۦ كَثِيرً۬اۚ وَمَا يُضِلُّ بِهِۦۤ إِلَّا ٱلۡفَـٰسِقِينَ (٢٦)
2-26a يَسۡتَحۡىِ – Its root is حیی from which the word حیاة is also derived meaning life. And the real significance of حیاء is to abstain from and abandon bad things. This is the meaning of استحیاء as well (R). This is the reason why it is said that حیا (modesty) is born from belief because modesty stops one from bad things i.e. evil. Stopping from doing good deeds is not حیا.
بَعُوضَةً۬ – Is derived fromبعض . It is called بَعُوضَةً because its body is small compared to other animate creatures (R). In the Arabic language, an extremely weak thing is likened to a gnat as in اضعف من بعوضة (weaker than a gnat).
Parable of the gnat: The actual topic of the ruku (section) is the Unity of Allah and His majesty. In support of this, proof is presented that the Quran is the word of God. This is the subject in the beginning and end of the ruku. The analogy of false deities to gnats and spiders in the various parables given in the Quran is the truth, and Allah does not stop from stating the truth. In Surah Ankabut, a parable is given of those who take guardians besides Allah being like the spider that makes for itself a house, but the spider’s web is very frail, and breaks at the slightest provocation. In Surah Al-Hajj there is the parable of the fly. It is stated there that all the false deities cannot create even a fly and if the fly were to take something away from them, they would be unable to get it back. The unbelievers resented these parables about their gods. It is therefore stated that the example of the weakest possible thing, even to the extent of the weakest creature- a gnat, is appropriate to exemplify the helplessness of the false deities. Another possible rationale is that since there is mention of the Paradise above, and its description too is a parable, to explain these blessings, there is no harm in creating parables with things of this world.
2-26b يُضِلُّ – Imam Raghib writes that اضلال (error) has a two-fold significance. One meaning of اضلال is finding one as erring. For example, if someone’s camel gets lost, he will say: اضللت البعیر. This does not mean that I led the camel astray, but the meaning is that I found that my camel had gone astray i.e. I have lost the camel. Similarly, if it is said about somebody that he has strayed, even then it would be said اضللته as in the poetic verse:
فما زال شربی الراح حتی
اضلّنی صدیقی و ساءنی بعض ذٰلك
(I kept on drinking wine until my friend pronounced me to be in error). Although the word اضلّٰ has been used, the meaning is not led astray but pronounced astray. The other significance of اضلال is that اضلال results in going astray, that is, persistence in trying to lead someone astray until that someone goes astray. For example, by describing something bad in a very appealing manner, a person can be led astray. The question is, when اضلال is attributed to Allah, is it being used in the first significance or the second significance. The use of اضلال for Allah in the second sense would mean that God portrays evil things in an appealing manner and as a result, people go astray. This is absurd that Allah expounds good deeds in an attractive manner and invites people to do these deeds. It follows, therefore, that the word اضلال when attributed to Allah can only be taken in the second sense. The meaning would then be that on finding some people in error, Allah leaves them with their ways or pronounces them in error. These are people whose erroneous ways have led them so far astray that by way of punishment, Allah pronounces them amiss. The dictionary of Hadith also states that the meaning of اضللته has the same kind of significance. Sometimes as for example احمدته means I found him praiseworthy and ابخلته means I found him parsimonious or avaricious. Similarly, اضللته means I found him astray. Accordingly, there is a hadith that states: ان النبی صلم اتٰی قوماً فاضلھم ,which means that the Prophet came to a people and found them to have gone astray and not that he led them astray (N).
ٱلۡفَـٰسِقِينَ – فاسق is from فَسَقَ which means stepping out of the bounds of shariah, that is, to make a covenant and then to repudiate, the acceptance of shariah being an agreement. And فسق includes and is used both for minor and major sins, but in common parlance is used for someone who sins abundantly, that is, when someone transgresses shariah abundantly and persistently, the person is called a فاسق (transgressor). The unbelievers have been called فاسق because they sin repeatedly and thereby break the covenant that is inherent in the nature of man (R). This term is a technical one used in Islamic jurisprudence. This word was not used in the Arabic language to describe the quality of a person (R). In the use of the term here: مَا يُضِلُّ بِهِۦۤ إِلَّا ٱلۡفَـٰسِقِينَ it has been made clear that the meaning of اضلال is to find in error or to leave in error because the فاسق (transgressor) is already in error. By definition, a فاسق is one who has already transgressed the limits of shariah or law, so such a person has already gone astray. This is the second reason why the meaning of اضلال here is pronounced in error or leave in error.
2-27 Who break the covenant of Allah after its confirmation and cut asunder what Allah has ordered to be joined, and make mischief in the land. These it is that are the losers.a
ٱلَّذِينَ يَنقُضُونَ عَهۡدَ ٱللَّهِ مِنۢ بَعۡدِ مِيثَـٰقِهِۦ وَيَقۡطَعُونَ مَآ أَمَرَ ٱللَّهُ بِهِۦۤ أَن يُوصَلَ وَيُفۡسِدُونَ فِى ٱلۡأَرۡضِۚ أُوْلَـٰٓٮِٕكَ هُمُ ٱلۡخَـٰسِرُونَ (٢٧)
2-27a عَهۡدَ ٱللَّهِ- عھد is a firm covenant that must be safeguarded. Imam Raghib writes that Allah’s covenant is sometimes that Allah has entrusted something to our mind and sometimes that His Messenger gives a command from the Book and sunnah. (A third aspect of a covenant he has mentioned is one where a person imposes a particular imperative on himself which is called نزر (offering)). An example of the first type is أَلَسۡتُ بِرَبِّكُمۡۖ قَالُواْ بَلَىٰۛ (Am I not your Lord? They said: Yes:…) (7:172). The Quran itself has called this a covenant. This is the most significant covenant of Allah which has been kept in the nature of every man that he should worship his Creator.
میثاق عھد: مِنۢ بَعۡدِ مِيثَـٰقِهِ – The personal pronoun in مِيثَـٰقِهِ may stand either for covenant or Allah. The making firm of Allah’s covenant is either that the covenant itself is strong, as is evidenced by rationality which provides convincing testimony or that when a commandment is given through the Messengers, it is strengthened by signs and arguments. And by مِنۢ بَعۡدِ مِيثَـٰقِهِ can also mean a person who breaks the covenant after accepting it as the hypocrites did.
قطع ما یوصل : يَقۡطَعُونَ مَآ أَمَرَ ٱللَّهُ بِهِۦۤ أَن يُوصَلَ means to cut asunder those things that Allah has commanded to join i.e. not performing the obligations that Allah has enjoined. These obligations includes all the rights of creation as well as not acting mercifully. Thus, not fulfilling the rights of the creation is also فسق or a transgression. These rights may be those due to relatives, friends, tribesmen, fellow citizens or of other nations and nationalities.
فساد فی اﻻرض : يُفۡسِدُونَ فِى ٱلۡأَرۡضِ – They not only break the covenant of Allah, shun His worship and fail to discharge their obligations to fellow humans but they also transgress beyond that and spread mischief in the earth and act tyrannically. The non-fulfillment of Allah’s obligations and obligations of fellow humans results in mischief in the land which ultimately becomes manifest. The end result of such a nation is هُمُ ٱلۡخَـٰسِرُونَ i.e. they suffer great loss in this world as well.
خاسرون – خُسر and خُسْران is the loss of capital and it is used mostly for the loss of wealth or status in life but in the Quran it is mostly used for the loss of intellect, faith, and loss of reward for good deeds (R).
2-28 How can you deny Allah and you were without life and He gave you life? Again, He will cause you to die and again bring you to life, then you shall be brought back to Him.a
كَيۡفَ تَكۡفُرُونَ بِٱللَّهِ وَڪُنتُمۡ أَمۡوَٲتً۬ا فَأَحۡيَـٰڪُمۡۖ ثُمَّ يُمِيتُكُمۡ ثُمَّ يُحۡيِيكُمۡ ثُمَّ إِلَيۡهِ تُرۡجَعُونَ (٢٨)
2-28a There are two deaths and two births mentioned in this verse. The first death refers to a person’s non-existence i.e. the period before one is brought into existence from nothingness, as is mentioned elsewhere in the Quran: هَلۡ أَتَىٰ عَلَى ٱلۡإِنسَـٰنِ حِينٌ۬ مِّنَ ٱلدَّهۡرِ لَمۡ يَكُن شَيۡـٴً۬ـا مَّذۡكُورًا (Surely there came over man a time when he was nothing that could be mentioned) (76:1). Both Ibn Masud and Ibn Abbas support this interpretation.
Bringing into existence from a state of non-existence is evidence of a Creator: The evidence given here for the Being of Allah is that He brought you into existence from non-existence. If it is believed, as do the Hindu Aryas, that birth is merely a transformation from one state to another and there is no creation from nothingness, then the evidence for a Superior Being is vitiated.
ثُمَّ يُمِيتُكُمۡ ثُمَّ يُحۡيِيكُمۡ – This is not by way of evidence but is a prophecy that after death He will again grant you another life.
Return to Allah: The objective of this second life is explained by: ثُمَّ إِلَيۡهِ تُرۡجَعُونَ to be brought back to Allah. The ultimate end of everyone is a return to Allah.
2-29 He it is Who created for you all that is in the earth. And He directed Himself to the heaven, so He made them complete seven heavens; and He is Knower of all things.a
هُوَ ٱلَّذِى خَلَقَ لَكُم مَّا فِى ٱلۡأَرۡضِ جَمِيعً۬ا ثُمَّ ٱسۡتَوَىٰٓ إِلَى ٱلسَّمَآءِ فَسَوَّٮٰهُنَّ سَبۡعَ سَمَـٰوَٲتٍ۬ۚ وَهُوَ بِكُلِّ شَىۡءٍ عَلِيمٌ۬ (٢٩)
2-29a ثُمَّ – Chronological order is not a condition in the use of ثم (Mughni). Sometimes ثم is used in the meaning of the Arabic ف which contains the meanings then, and thereupon. This meaning is the one applied here because elsewhere it is clearly stated: وَالْأَرْضَ بَعْدَ ذَٰلِكَ دَحَاهَا (And the earth, He cast it after that) (79:30) i.e. the earth was created afterwards.
ٱسۡتَوَىٰٓ إِلَى – ٱسۡتَوَىٰ – When it has two subjects, the meaning is equal or level as in لا یستون (not equal), and when it has only one subject, it evidences moderation or evenness in the nature of the thing as in: ذُو مِرَّةٍ فَاسْتَوَى (The Lord of Strength. So, he attained to perfection) (53:6). And when its relative pronoun is الٰی, as it is here, then its meaning is to reach something either by oneself or by some plan (R).
ٱلسَّمَآءِ – The dictionary hasاعلاہ سماء کل شیءٍ . Everything above a thing is its سماء (sky) and anything below it is its ارض (earth). Thus, the same object can be the سماء for the thing below it and ارض for the thing above it (R).
سَبۡعَ – Literally seven but is used figuratively to denote many. In Lisan al-Arab, it is stated that the Arabs use seven, seventy and seven hundred to mean a large number. Ibn Kathir has also written the same thing and gives the following examples كَمَثَلِ حَبَّةٍ أَنۢبَتَتۡ سَبۡعَ سَنَابِلَ (…is as the parable of a grain growing seven ears) (2:261) and the reference to seven ears really means many ears, and تَسۡتَغۡفِرۡ لَهُمۡ سَبۡعِينَ مَرَّةً۬ (Even if you ask forgiveness for them seventy times…) (9:80) and by seventy is meant many times.
سوّیٰ -تسویة سَوَّٮٰهُنَّ means to make something perfectly or make it just right balancing all the needs, or make it wisely (R). This is the meaning in: خَلَقَكَ فَسَوَّٮٰكَ (Who created you, then made you complete) (82:7) and this is the meaning here as well.
عَلِيم– Is from علم which means to find the reality of a thing (R). And عالم (knower of what is), علیم (knower of what preceded) and علّام (Knower of what will be) are attributes of Allah, and His knowledge encompasses everything, what is manifest and what is hidden, and what is small and what is big (T).
Everything on earth is for the benefit of man: Everything on earth has been created for the benefit of man. This last verse of the ruku, indicates the subject of the following two rukus which deal with the greatness of the Creator and the high status of man for whose benefit these things were created. The ruku was started with the statement that Allah has created man, and ended with the statement that everything has been created in the earth for the benefit of man. The lesson imparted in this is that man should learn to use these things for his benefit.
Heaven: What is سماء and what is meant by سَبۡعَ سَمَـٰوَٲتٍ۬ (seven heavens). According to the dictionary, سماء only means high. The meaning here is that He turned to what we see above the earth and what is that?
The firmament is دخان (smoke, fume, vapor): The Quran states: ثُمَّ ٱسۡتَوَىٰٓ إِلَى ٱلسَّمَآءِ وَهِىَ دُخَانٌ۬ (Then He directed Himself to the heaven and it was a vapor) (41:11). So سماء is not a solid thing but merely vapor or emptiness in which there are planets and stars.
Seven heavens: It is possible that seven indicates multiplicity i.e. many heavens. One of the things that we see in the space above us is our solar system in which there are seven large planets besides earth. Since we see these seven planets above us, so with reference to the earth, they are سماء and elsewhere in the Quran, they are called سَبۡعَ طَرَآٮِٕقَ (seven ways). In كُلٌّ۬ فِى فَلَكٍ۬ يَسۡبَحُونَ (…all float on in an orbit) (36:40) it is further revealed that the planets travel in their orbits. So, one interpretation of سَبۡعَ سَمَـٰوَٲتٍ۬ (seven heavens) can be our solar system, and another interpretation can be the entire stellar system that we see. Based upon the stellar system that we can see with the naked eye, scientists have categorized the stars into seven groups based on their size. It is possible that in the future as the knowledge of astronomy increases some other seven categorizations may emerge. Sometimes it has taken centuries for the truths of the statements in the Quran to be proven true. For example, the Quran states: وَجَعَلۡنَا مِنَ ٱلۡمَآءِ كُلَّ شَىۡءٍ حَىٍّ (And We made from water everything living) (21:30) and that everything living, animals and vegetables, have been created in pairs. The scientists did not know these things initially.
Attributes of Knowledge and Omnipotence: This ruku mentioned the Omnipotence of Allah and the ruku ended with His Omniscience because All-Powerful and All-Knowledgeable are two attributes that function in tandem. Believing in these attributes is fundamental to avoiding sin. When Allah has perfect knowledge, then regardless of how stealthily an act of sin is committed, Allah is aware of it. Further He has the power to punish or reward as the case may be.
Bayan-ul-Quran 