Author: sftwr2020

7-182 And those who reject Our messages — We lead them (to destruction) step by step from whence they know not.^a

وَالَّذينَ كَذَّبوا بِآياتِنا سَنَستَدرِجُهُم مِن حَيثُ لا يَعلَمونَ (۱۸۲)

7-182a: سَنَستَدرِجُهُم – دَرَجَة is like مَنۡزِلَة but in terms of climbing above and it means a high rank as in: وَلِلرِّجالِ عَلَيهِنَّ دَرَجَةٌ (And the men are a degree above them) (2:228) and هُم دَرَجاتٌ عِندَ اللَّهِ (There are grades with Allah) (3:163). دَرۡج is to fold a book or cloth and what is folded is also called دَرۡج and so metaphorically death is also called دَرۡج . Derived from it is استدراج which means their folding up like a book is folded. In other words, it is a mention of their state of being oblivious. The meaning of استدراج can also be that they will be caught stealthily by degrees, as if they are slowly coming closer to their destruction (R). 

Destruction by degrees: This verse deals with what will happen finally with the Holy Prophet’s opponents. After a thorough discussion of prophethood and the need for prophets, it is necessary to mention the fate of the nation that wants to destroy the truth. It is stated about them that they will slowly be taken to their destruction without their knowledge because they are so consumed with the opposition of the truth that they do not sense the destruction approaching them. This is a Makkan surah and the outcome of their enmity to truth was played out later in Madinah in exactly the manner described without their perceiving the impending doom. They brought about their doom with their own hands, and it overtook them gradually so that they did not see it coming.

7-183 And I grant them respite. Surely My scheme is effective.^a 

وَأُملي لَهُم ۚ إِنَّ كَيدي مَتينٌ (۱۸۳)

7-183a: مَتينٌ – مَتۡن is elevated hard ground that resembles the two sides of a person’s back. For this reason, مَتُنَ means to be or to become strong, firm, solid and مَتينٌ (solid, sound, tough) is derived from it (R).

The meaning is that Allah is not like a small hearted person who catches a person at the slightest hint of opposition. Instead, he grants respite because, unlike humans, Allah has no worries that if a culprit is given slack, he may run away and not be caught again. Allah’s scheme is very sound, but humans based on their own experience often consider that if they were not caught once, there is perhaps no one to catch them.

7-184 Do they not reflect (that) there is no madness in their companion? He is only a plain warner.

أَوَلَم يَتَفَكَّروا ۗ ما بِصاحِبِهِم مِن جِنَّةٍ ۚ إِن هُوَ إِلّا نَذيرٌ مُبينٌ (۱۸۴)

7-184a: جِنَّة – جَنّ means to cover. جِنّة means a party of jinn, as in: مِنَ الجِنَّةِ وَالنّاسِ (from among the men and jinn) (114:6); وَجَعَلوا بَينَهُ وَبَينَ الجِنَّةِ نَسَبًا (And they assert a relationship between Him and the jinn) (37:158). جِنَّة also means madness because it asserts itself between a person’s intelligence and his self (R).

Messengers are not mad: Messengers warn people about the consequences of evil and this is not an act of lunacy. If the disbelievers had reflected on the Quran, they would have realized that the messenger desires to elevate them to a higher status and this is not the work of a mad person. It is a matter of great wonder that the people who were called mad actually wanted to elevate the people to a higher spiritual level and to warn them of the consequences of evil. The disregard for their message is even more surprising when one considers the experience of the whole world which is that the consequence of evil is evil.

7-185 Do they not consider the kingdom of the heavens and the earth and what things Allah has created, and that it may be that their doom has drawn nigh? In what announcement after this will they then believe?

أَوَلَم يَنظُروا في مَلَكوتِ السَّماواتِ وَالأَرضِ وَما خَلَقَ اللَّهُ مِن شَيءٍ وَأَن عَسىٰ أَن يَكونَ قَدِ اقتَرَبَ أَجَلُهُم ۖ فَبِأَيِّ حَديثٍ بَعدَهُ يُؤمِنونَ (۱۸۵)

7-186 Whomsoever Allah leaves in error, there is no guide for him. And He leaves them alone in their inordinacy, blindly wandering on.

مَن يُضلِلِ اللَّهُ فَلا هادِيَ لَهُ ۚ وَيَذَرُهُم في طُغيانِهِم يَعمَهونَ (۱۸۶)

7-187 They ask thee about the Hour, when will it come to pass? Say: The knowledge thereof is with my Lord only. None but He will manifest it at its time. It is momentous in the heavens and the earth. It will not come to you but of a sudden. They ask thee as if thou wert solicitous about it. Say: Its knowledge is with Allah only, but most people know not.^a

يَسأَلونَكَ عَنِ السّاعَةِ أَيّانَ مُرساها ۖ قُل إِنَّما عِلمُها عِندَ رَبّي ۖ لا يُجَلّيها لِوَقتِها إِلّا هُوَ ۚ ثَقُلَت فِي السَّماواتِ وَالأَرضِ ۚ لا تَأتيكُم إِلّا بَغتَةً ۗ يَسأَلونَكَ كَأَنَّكَ حَفِيٌّ عَنها ۖ قُل إِنَّما عِلمُها عِندَ اللَّهِ وَلٰكِنَّ أَكثَرَ النّاسِ لا يَعلَمونَ (۱۸۷)

7-187a: مُرۡسٰی – The meaning of رَسَا is that a thing became firm or strong or entrenched, and the meaning of اَرۡسٰی is made it strong or established it, as in قُدورٍ راسِياتٍ (fixed cooking pots); رَواسِيَ شامِخاتٍ (lofty mountains) (77:27) where رَواسِيَ is plural and the meaning is mountains, so called because of their solidity, as in وَالجِبالَ أَرساها (And the mountains, He made them firm) (79:32).  مُرۡسٰی  can be a verbal noun, a noun of place and time or an object. The meaning here is the time of its occurrence. Another use from the Quran is بِسمِ اللَّهِ مَجراها وَمُرساها is (in the name of Allah be its sailing and its anchoring).

یجلی – It is derived from جَلۡو which means to manifest a thing openly and تجلیة has the same meaning.

ثَقُلَت – ثَقُلَ or baggage or load is spoken of solid substances but can also be used as a metaphor as in: فَهُم مِن مَغرَمٍ مُثقَلونَ (so that they are burdened with debt) (68:46) and ثقل القول (a statement that is distasteful to hear). From the same perspective, the Hour is called ثَقُلَت or momentous.

حفی – The meaning of اِحفا is to ask a question in a besieging manner or to endeavor assiduously to inquire about a matter.

What is the meaning of الساعة here: It is shown in 6:31a that there are three ساعة  (Hours) or doomsdays – minor (صغریٰ ), middle (وسطیٰ ) and great ( کبریٰ ). The middle doomsday is the time of the destruction of a nation. It is obvious that the reference in the verses at the start of this section is clearly about the punishment of enemies of truth. When they were informed about the punishment gradually advancing towards them and that they were given respite for a short time, they enquired when would the time of their failure and destruction take place. This predicted destruction was surprising for them because they were at the height of their power. The reply given is that it is not necessary to tell when that time would come because it has already been communicated to them that it will come slowly and gradually. It is pointed out, however, that the promised punishment is not going to be easy for them and they are naïve to repeatedly ask it to be expedited. The arduous nature of the punishment will be very displeasing to them and it is described elsewhere as خافِضَةٌ رافِعَةٌ (Abasing (some) exalting (others)), that is it will abase some, the disbelievers, and exalt others, that is the believers.

7-188 Say: I control not benefit or harm for myself except as Allah please. And had I known the unseen, I should have much of good, and no evil would touch me. I am but a warner and the giver of good news to a people who believe.^a

قُل لا أَملِكُ لِنَفسي نَفعًا وَلا ضَرًّا إِلّا ما شاءَ اللَّهُ ۚ وَلَو كُنتُ أَعلَمُ الغَيبَ لَاستَكثَرتُ مِنَ الخَيرِ وَما مَسَّنِيَ السّوءُ ۚ إِن أَنا إِلّا نَذيرٌ وَبَشيرٌ لِقَومٍ يُؤمِنونَ (۱۸۸)

7-188a: After warning the opponents of the grave consequences of their opposition and giving good news to the believers, it is pointed out that the Prophet has no knowledge of the future, and he reveals only to the extent what Allah has manifested to him. The Holy Prophet never laid claims to power over and above that of a mortal and this shows the simplicity with which he expounded the principles of religion. He explained everything but told the people that they should accept truth for the sake of truth and not for any hope of getting luxuries. 

The real reason of success: The real reason for the success of Islamic principles lies in their simplicity which has existed since the beginning. There are no grandiose claims like those made by the People of the Gospel that I am this or that, but the Holy Prophet accomplished such a lot that compared to him, what Jesus accomplished pales into insignificance.

7-172 And when thy Lord brought forth from the children of Adam, from their loins, their descendants, and made them bear witness about themselves: Am I not your Lord? They said: Yes; we bear witness. Lest you should say on the day of Resurrection: We were unaware of this,

وَإِذ أَخَذَ رَبُّكَ مِن بَني آدَمَ مِن ظُهورِهِم ذُرِّيَّتَهُم وَأَشهَدَهُم عَلىٰ أَنفُسِهِم أَلَستُ بِرَبِّكُم ۖ قالوا بَلىٰ ۛ شَهِدنا ۛ أَن تَقولوا يَومَ القِيامَةِ إِنّا كُنّا عَن هٰذا غافِلينَ (۱۷۲)

7-172: The covenant of nature: While mentioning the disobedience of the Jews to their covenants, mention is made of this covenant which is not specific to any nation but by virtue of being about human nature encompasses all humanity. There is a light in human nature that guides a person to the truth or gives testimony to the lordship of Allah. Divine revelation partners with this light to complete the package of guidance. So, the Jews are addressed in two ways by first reminding them of the specific covenant that was made with them and then reminding them with the generic covenant that is made with all humans. Further, the topic of Divine revelation, which is a major theme of this surah, would have been left incomplete if attention had not been drawn to the intrinsic light in human nature which is made to shine even more brightly when revelation acts on it.

Was this covenant taken by creating the children of Adam all at once as is the opinion of Caliph Umar given in a hadith? As I understand, this hadith is misinterpreted. The actual words of this hadith are: ان اللّٰه تعالیٰ خلق اٰدم ثم مسح ظہر بیمینه فاستخرج منه ذریة فقال خلقت ھولاء للجنة  (Allah created Adam then He touched his back with the right hand and brought forth his descendants and said that I have created them for the Garden). A literal interpretation of these words which would imply that God has a right hand with which He literally touched Adam’s back is not correct. There is also no testimony from the Quran or Hadith that Allah had created all the human spirits beforehand. What is meant is the birth of human spirits that will take place but is in the knowledge of Allah. Alternatively, it can be said that this is just mentioned as an example because in actual fact, the birth of a spirit takes place with a body as is clearly stated in: ثُمَّ أَنشَأناهُ خَلقًا آخَرَ (then We cause it to grow into another creation) (23:14). Everything that is going to happen is in the knowledge of Allah beforehand. Hence the mention in the hadith is only given as an example. The same reality can also be gauged from the actual words of the verse because here the mention is not of bringing forth the descendants from the back of Adam but from the children of Adam. Further it is first said that “brought forth from the children of Adam,” and then as a substitute it is stated: مِن ظُهورِهِم (from their loins). So, its meaning is the birth of each generation from the loins of their fathers. The words مِن ظُهورِهِم show clearly that it is the birth of one generation from its previous generation.

أَشهَدَهُم عَلىٰ أَنفُسِهِم – The meaning of bear witness about themselves is that the arguments for the lordship of Allah have been ingrained in their nature and implanted in human intelligence. There is an indication of this in a hadith which states: کل مولود یولد علی الفطرۃ  (Every child is born with the right nature) and the Quran states: فِطرَتَ اللَّهِ الَّتي فَطَرَ النّاسَ عَلَيها  (the nature made by Allah in which He has created men) (30:30). The meaning of hadith and both these verses is the same. There is a narration in Ibn Jarir that on hearing the following hadith of the Holy Prophet: الا انھا لیست نسمة تولد الا ولدت علی الفطرۃ Hassan stated that Allah has stated the same in His Book وَإِذ أَخَذَ رَبُّكَ مِن بَني آدَمَ مِن ظُهورِهِم ذُرِّيَّتَهُم which goes to show that he interpreted the verse in the same way. So, what is explained in أَشهَدَهُم عَلىٰ أَنفُسِهِم is that human nature admits that a human is not his own nurturer, that there is a perfect Being Who is the repository of all perfect attributes and from Whom humans receive some share.

شَهِدنا – With بلیٰ this can be the words of humans, that is their nature admits to this truth, or it can be the Words of Allah, that is Allah gives testimony that human nature acknowledges its Creator.

7-173 Or (lest) you should say: Only our fathers ascribed partners (to Allah) before (us), and we were (their) descendants after them. Wilt Thou destroy us for what liars did?^a

أَو تَقولوا إِنَّما أَشرَكَ آباؤُنا مِن قَبلُ وَكُنّا ذُرِّيَّةً مِن بَعدِهِم ۖ أَفَتُهلِكُنا بِما فَعَلَ المُبطِلونَ (۱۷۳)

7-173a: مُبطِلونَ – باطل is that for which there is no constancy, and the meaning of ابطال is to impair a thing and to destroy it. مُبۡطل is one who impairs the truth and tries to destroy it (R).

Response to the objection that those who do evil following in the footsteps of others are not guilty: The argument is that the real culprits are those who first distorted the truth and laid the foundation of polytheism and that those who came afterwards merely copied them because following in the footsteps of forefathers is part of human nature. The followers, therefore, argue that they are not liable. The response to this is in this verse about the covenant with human nature, that is the nature and intelligence in which the lordship of Allah is implanted has been given to all men in equal measure. Hence the argument of being the follower of a wrong belief is not an acceptable argument.

7-174 And thus do We make the messages clear, and that haply they may return.

وَكَذٰلِكَ نُفَصِّلُ الآياتِ وَلَعَلَّهُم يَرجِعونَ (۱۷۴)

7-175 And recite to them the news of him to whom We give Our messages, but he withdraws himself from them, so the devil follows him up, and he is of those who perish.

وَاتلُ عَلَيهِم نَبَأَ الَّذي آتَيناهُ آياتِنا فَانسَلَخَ مِنها فَأَتبَعَهُ الشَّيطانُ فَكانَ مِنَ الغاوينَ (۱۷۵)

7-175a: انسَلَخَ – سَلَخ is skinning an animal and by derivation is used merely to pull something or to take something out, as in: نَسلَخُ مِنهُ النَّهارَ (We draw forth from it the day) (36:37), and اِنۡسلخ means emerged as in فَإِذَا انسَلَخَ الأَشهُرُ الحُرُمُ (So when the sacred months have passed) (9:5) (R).

أَتبَعَهُ – The meaning of تَبِع is followed, and أَتبَعَهُ means   لَحِقَه (to catch up with, to reach), as in فَأَتبَعوهُم مُشرِقينَ (Then they pursued them at sunrise) (26:60) and وَأَتبَعناهُم في هٰذِهِ الدُّنيا لَعنَةً (And We made a curse to follow them in this world) (28:42) (R).

The purport here is not any specific person although some candidates have been suggested, namely Balam, Umayya and a monk. The generic nature of the verse is clear from the next verse where it is clearly stated: ذٰلِكَ مَثَلُ القَومِ الَّذينَ كَذَّبوا بِآياتِنا (Such is the parable of the people who reject Our messages) (7:176). Thus, a person to whom the commandment of Allah reaches and he ignores them, or does not accept them, or accepts and then discards them, for such a person his natural guiding light gets extinguished and the result is that the devil who is always after him, catches him and he follows wherever the devil leads him.

7-176 And if We had pleased, We would have exalted him thereby; but he clings to the earth and follows his low desire.^a His parable is as the parable of the dog — if thou drive him away, he lolls out his tongue, and if thou leave him alone, he lolls out his tongue. Such is the parable of the people who reject Our messages. So relate the narrative that they may reflect.^b

وَلَو شِئنا لَرَفَعناهُ بِها وَلٰكِنَّهُ أَخلَدَ إِلَى الأَرضِ وَاتَّبَعَ هَواهُ ۚ فَمَثَلُهُ كَمَثَلِ الكَلبِ إِن تَحمِل عَلَيهِ يَلهَث أَو تَترُكهُ يَلهَث ۚ ذٰلِكَ مَثَلُ القَومِ الَّذينَ كَذَّبوا بِآياتِنا ۚ فَاقصُصِ القَصَصَ لَعَلَّهُم يَتَفَكَّرونَ (۱۷۶)

7-176a: أَخلَدَ – اِخۡلاد – Derived from خُلۡد , its meaning is to make something last or to command something to remain perpetually. So, the meaning of أَخلَدَ إِلَى الأَرضِ is that he inclined to it thinking that he would remain in it (R). 

The word رفع was previously discussed in 3-55b. This verse renders further clarity to what is meant by رفع . Two situations with opposite meanings are mentioned in this verse. One is رفع literally meaning raised or elevated and the other is أَخلَدَ إِلَى الأَرضِ (joined to the earth) but neither by رفع is meant raised to heaven nor by أَخلَدَ إِلَى الأَرضِ is meant literally clinging to the earth. In both places the purport is spiritual ascendancy and spiritually clinging to the earth. Here commentators have translated رَفَعناهُ as الی منازل الابرار that is رفع (or elevation) to a high rank. None of the commentators consider the meaning here to be رفع الی السماء (elevated to heaven) even though there is no mention here about the place to which the رفع occurred. However, where the term الی اللّٰه رفع occurs, Allah is taken to be sitting in heaven and رفع is said to be raised to heaven. Some commentators made this mistake under the influence of the prevailing Christian doctrine and others just followed them even though wherever the word رفع is used in the Quran for humans, it is never used in the sense of a bodily ascension. 

7-176b: يَلهَث – لَھَث is lolling out of a dog’s tongue with heavy breathing. It could be because of thirst or tiredness.

Parable of dog: People who falsify the commands of Allah are likened to a dog who pants in every condition whether it is attacked or not. The falsifiers are always anxious and restless and find no peace and serenity at any time. The purpose of the Divine commands and revelation is to provide peace and tranquility of the heart. To reject it inevitably leads to anxiety and restlessness because peace of heart comes only from the remembrance of Allah as stated in أَلا بِذِكرِ اللَّهِ تَطمَئِنُّ القُلوبُ (Now surely in Allah’s remembrance do hearts find rest) (13:28).

7-177 Evil is the likeness of the people who reject Our messages and wrong their own souls.

ساءَ مَثَلًا القَومُ الَّذينَ كَذَّبوا بِآياتِنا وَأَنفُسَهُم كانوا يَظلِمونَ (۱۷۷)

7-177a: مَثَلًا – مَثَلًا appears for distinction and the real structure is: ساءَ مَثَلًا مثل القَومُ الَّذينَ 

7-178 He whom Allah guides is on the right way; and he whom He leaves in error — they are the losers.

مَن يَهدِ اللَّهُ فَهُوَ المُهتَدي ۖ وَمَن يُضلِل فَأُولٰئِكَ هُمُ الخاسِرونَ (۱۷۸)

7-179 And certainly We have created for hell many of the jinn and the men — they have hearts wherewith they understand not, and they have eyes wherewith they see not, and they have ears wherewith they hear not. They are as cattle; nay, they are more astray. These are the heedless ones.^a

وَلَقَد ذَرَأنا لِجَهَنَّمَ كَثيرًا مِنَ الجِنِّ وَالإِنسِ ۖ لَهُم قُلوبٌ لا يَفقَهونَ بِها وَلَهُم أَعيُنٌ لا يُبصِرونَ بِها وَلَهُم آذانٌ لا يَسمَعونَ بِها ۚ أُولٰئِكَ كَالأَنعامِ بَل هُم أَضَلُّ ۚ أُولٰئِكَ هُمُ الغافِلونَ (۱۷۹)

7-179a: Born for hell: The best interpreter of the Quran is the Quran itself. Thus, it is stated elsewhere: وَما خَلَقتُ الجِنَّ وَالإِنسَ إِلّا لِيَعبُدونِ (And I have not created the jinn and the men except that they should serve Me) (51:56). Hence creating them for hell cannot be the purpose of their creation. As stated in Ruh al Maani, most commentators consider the لام to be لام عاقبت , that is لام showing the end result, as in فَالتَقَطَهُ آلُ فِرعَونَ لِيَكونَ لَهُم عَدُوًّا وَحَزَنًا (So Pharaoh’s people took him up that he might be an enemy and a grief for them) (28:8). So, the upshot of their actions was that Moses grew up to cause grief to them. The following verse of a poet is written in the same style: لد واللموت وابنوا للخراب  (Give birth to children to die and make buildings to be ruined). The meaning is not that this is the purpose of giving birth or making a building but that in the end everyone that is born will die and every building that is built will one day be in ruins. In a similar vein, Allah states here that He created them (and the purpose of creation is stated elsewhere to be to worship Allah) but because of their life work, it is as if they were born to be inmates of hell. Why is that? Because they do not use their hearts, ears, and eyes, they commit deeds that will land them in hell. The important question is whether they do evil deeds because Allah has from the beginning created them for hell or are they created for hell because they do evil deeds. Every word of the Quran bears testimony that no person commits evil deeds because Allah has created him with some different kind of powers. The same thing is stated here. They have been given the same heart that is given to others, but others use it wisely while they do not. It is not stated that they are given hearts empty of judicial acumen because then that would be an objection against Allah. What is stated is that they have hearts and the power to decide judicially, but they themselves do not make use of this power to make rational decisions. Similarly, they are given ears and eyes, just like others, but they themselves do not use them to hear and see. It is not that they do not have the power to hear and to see. By virtue of being human, they should have used their ears and sight to gain knowledge and then reach a conclusion. Since they did not use the power of rational thinking that sets humans apart from animals, they became like quadrupeds. In the end of the verse, they are called heedless because the fault is theirs that they are heedless of the real purpose of humanity or the superior status of humans. If they had wanted, they could have taken heed.

7-180 And Allah’s are the best names, so call on Him thereby and leave alone those who violate the sanctity of His names. They will be recompensed for what they do.^a

  وَلِلَّهِ الأَسماءُ الحُسنىٰ فَادعوهُ بِها ۖ وَذَرُوا الَّذينَ يُلحِدونَ في أَسمائِهِ ۚ سَيُجزَونَ ما كانوا يَعمَلونَ (۱۸۰)

7-180a: الأَسماءُ – الأَسماءُ are words that express different meanings. It can also be interpreted as attributes. Even with the first given meaning, the purport is that the meaning of the names is most beautiful. 

يُلحِدونَ – The meaning of اَلۡحد is to incline from truth to falsehood. The purport of الحاد فی الاسماء is attributing such attributes to God which are not correct or that are not befitting His glory (R).

Achieving perfection from God’s names: The names of God are mentioned here because it is from these names that one can achieve perfection. Thus, a petitioner who petitions by calling Him with a certain name desires the same kind of attribute as the name of Allah by which he calls Him. Every wrong doctrine in religion is born out of misinterpreting the attribute of Allah in a manner that detracts from His glory. An incorrect doctrine leads to incorrect actions.

7-181 And of those whom We have created is a community who guide with the truth and therewith do justice.^a

وَمِمَّن خَلَقنا أُمَّةٌ يَهدونَ بِالحَقِّ وَبِهِ يَعدِلونَ (۱۸۱)

7-181a: أُمَّةٌ يَهدونَ – The Holy Prophet himself explained this term to mean ھذہ اُمّتی (My followers). Comparing this with verse 7:159 where it is stated مِن قَومِ موسىٰ أُمَّةٌ يَهدونَ (of Moses’ people is a party who guide with truth), he said, this corroborates the conclusion, that is the mention there is of Moses’ people and here of the Holy Prophet’s followers.   

8-11 When He made slumber fall on you as a security from Him,^a and sent down upon you water from the clouds that He might thereby purify you, and take away from you the uncleanness of the devil, and that He might fortify your hearts and make firm (your) feet thereby.^b

إِذ يُغَشّيكُمُ النُّعاسَ أَمَنَةً مِنهُ وَيُنَزِّلُ عَلَيكُم مِنَ السَّماءِ ماءً لِيُطَهِّرَكُم بِهِ وَيُذهِبَ عَنكُم رِجزَ الشَّيطانِ وَلِيَربِطَ عَلىٰ قُلوبِكُم وَيُثَبِّتَ بِهِ الأَقدامَ (۱۱)

8-11a: نعاس – It means light sleep or drowsiness, but Raghib has accepted the meaning of نعاس as tranquility because sleep brings tranquility., 

After narrating some of the early stages of the Badar expedition, the narration turns to describing the actual battlefield conditions, and the first thing that is mentioned is that Allah caused a light slumber to fall on the Muslims. The ordinary meaning of نعاس approximates drowsiness or sleep but it is not established from any authentic hadith that the Muslims fell into a slumber on the day of the battle. However, the slumber of the Muslim army after the battle of Uhad is a well-known event. There is one possibility though that this may refer to sleep during the night prior to the battle because the actual hostilities took place in the morning. So, the meaning here is either that the Muslims had the peace of mind to fall asleep during the night preceding the battle, an indication that they no longer feared the enemy. According to a narration by Mujahid, a rain shower had preceded the slumber (IK) which supports this interpretation. However, a more appropriate word for night sleep is نوم and so another interpretation is that by نعاس is meant tranquility, and the purport is that the state of fear that prevailed earlier among a section of the army that they were being driven into the jaws of death was replaced with tranquility on reaching the battlefield. This change of state may well have been brought about by the words of the Holy Prophet because when he emerged from the canopy under which he had been making long supplications to Allah, the following words were on his blessed tongue: سَيُهزَمُ الجَمعُ وَيُوَلّونَ الدُّبُرَ (Soon shall the hosts be routed and they will  show (their) back) (54:45). This was a Quranic prophecy about the Battle of Badr.

8-11b: يَربِطَ عَلىٰ قُلوبِكُم – The meaning of رَبۡط is to bind or tie and the meaning of يَربِطَ عَلىٰ قُلوبِكُم is the same as granting tranquility and assistance by the Holy Spirit (R). 

The second blessing bestowed on the Muslims by Allah was a downpour that benefited Muslims in several ways. First, the ground that Muslims occupied did not have sufficient water. Second, the ground was low lying and sandy causing the feet to sink into the ground. The rainwater was collected and provided sufficient water for the Muslim force for ablution and bathing, and the rain made the ground firm, thus making it possible for the soldiers to have a firm footing. By purification is either meant water for ablution or eliminating weak heartedness. By uncleanness of the devil is meant either removing the suggestions of the devil from the hearts of the weak hearted that their disadvantage in numbers was further being compounded by a disadvantageous position on the battlefield or the meaning is to quench their thirst because thirst is called شیطان الفلا (the devil of the desert). The strengthening of the heart and the steadfastness of the steps was a natural consequence of this. By firmness of steps is not only meant that the ground had become firm under their feet but that their position became stronger vis a vis the enemy.

8-12 When thy Lord revealed to the angels: I am with you, so make firm those who believe. I will cast terror into the hearts of those who disbelieve. So smite above the necks and smite every finger-tip of them.^a

إِذ يوحي رَبُّكَ إِلَى المَلائِكَةِ أَنّي مَعَكُم فَثَبِّتُوا الَّذينَ آمَنوا ۚ سَأُلقي في قُلوبِ الَّذينَ كَفَرُوا الرُّعبَ فَاضرِبوا فَوقَ الأَعناقِ وَاضرِبوا مِنهُم كُلَّ بَنانٍ (۱۲)

8-12a: This is the second scene from the battlefield. The first scene is the one that is reported in the previous verse. This scene is now from the battle itself. The Quran has explained here clearly what the role of the angels was. When there is a difference of opinion in the narrations, the correct way is to keep the wording of the Quran in view. The angels were commanded to keep the believers steadfast and because the relationship of the angels is with the human heart, hence their keeping the Muslims steadfast was through this connection. As Zajjaj writes this was done by inspiring their hearts to be resolute and their efforts to be potent. The statement starting from سَأُلقي في قُلوبِ is separate and directed to the Muslims to smite the enemy, and is not part of the revelation to the angels. Some have taken فَوقَ الأَعناقِ to mean behead them while others have taken فَوقَ to mean علےٰ that is to smite them above the neck.

بَنانٍ – It is the plural of بنانة and means fingertips. The fingertips is what the hands use for their work and it contains the hidden strength of a person. The purport here is to cut the hand that holds the sword to strike you.

8-13 This is because they opposed Allah and His Messenger. And whoever opposes Allah and His Messenger — then surely Allah is Severe in requiting.^a

ذٰلِكَ بِأَنَّهُم شاقُّوا اللَّهَ وَرَسولَهُ ۚ وَمَن يُشاقِقِ اللَّهَ وَرَسولَهُ فَإِنَّ اللَّهَ شَديدُ العِقابِ (۱۳)

8-13a: شاقُّوا – The meaning of شق is a fissure or crack as in: ثُمَّ شَقَقنَا الأَرضَ شَقًّا (Then cleave the earth, cleaving (it) asunder (80:26). The meaning of شِقّ is to toil, as in: إِلّا بِشِقِّ الأَنفُسِ (but with distress to yourselves) (16:7), and شُقَّة is that side which is arduous to reach, as in بَعُدَت عَلَيهِمُ الشُّقَّةُ (the hard journey was too long for them) (9:42). شقاق is opposition, dissension, discord, disunity as in: وَإِن خِفتُم شِقاقَ بَينِهِما (And if you fear a breach between the two) (4:35) and وَمَن يُشاقِقِ الرَّسولَ (And whoever acts hostilely to the Messenger) (4:115).

8-14 This — taste it, and (know) that for the disbelievers is the chastisement of the Fire.^a

ذٰلِكُم فَذوقوهُ وَأَنَّ لِلكافِرينَ عَذابَ النّارِ (۱۴)

8-14a: The punishment of this world is clearly said to be a forerunner of the punishment in the Hereafter. This is because both the punishments were promised to the disbelievers, as in: وَلَنُذيقَنَّهُم مِنَ العَذابِ الأَدنىٰ دونَ العَذابِ الأَكبَرِ (And certainly We will make them taste the nearer punishment before the greater chastisement) (32:21). So, the infliction of the first punishment was a proof that the promise of a second chastisement is also true.

8-15 O you who believe, when you meet those who disbelieve marching for war, turn not your backs to them.^a

يا أَيُّهَا الَّذينَ آمَنوا إِذا لَقيتُمُ الَّذينَ كَفَروا زَحفًا فَلا تُوَلّوهُمُ الأَدبارَ (۱۵)

8-15a: زَحفً – It means to walk while dragging your feet, similar to how a child walks, and the word is also used to describe the movement of an army on the march because it moves slowly as it is weighed down with equipment, provisions and the like (R). For this reason, زَحفً has also been used to describe combat between the armies, as in a hadith: و ان فرّ من الزحف .

It is stated in the context of a battle that a Muslim soldier must never show his back to the enemy, the exception is mentioned in the next verse. Because the rules of war for a Muslim are the commands of Allah, hence the Muslims adhere to this code till now. It is particularly well-known about the Turkish soldiers that the bullet wounds were always on their chest or their front and never on their back.^a

8-16 And whoso turns his back to them on that day — unless maneuvering for battle or turning to join a company — he, indeed, incurs Allah’s wrath and his refuge is hell. And an evil destination it is.

وَمَن يُوَلِّهِم يَومَئِذٍ دُبُرَهُ إِلّا مُتَحَرِّفًا لِقِتالٍ أَو مُتَحَيِّزًا إِلىٰ فِئَةٍ فَقَد باءَ بِغَضَبٍ مِنَ اللَّهِ وَمَأواهُ جَهَنَّمُ ۖ وَبِئسَ المَصيرُ (۱۶)

8-16a: مُتَحَرِّفًا – It is derived from حرف which means edge or side. So, تحرّف is to withdraw or retire.

مُتَحَيِّزًا – Its root is حَوز and it means the addition of something with another thing. So, the meaning of مُتَحَيِّزًا is صائرالی حَیِّزٍ (R).

There are two conditions in which it is permissible to turn one’s back to the enemy. The first is as a strategy in the war and the second is that if one gets separated from the main body of the army, then one may do so to join the main army. 

8-17 So you slew them not but Allah slew them, and thou smotest not when thou didst smite (the enemy), but Allah smote (him), and that He might confer upon the believers a benefit from Himself. Surely Allah is Hearing, Knowing.^a

فَلَم تَقتُلوهُم وَلٰكِنَّ اللَّهَ قَتَلَهُم ۚ وَما رَمَيتَ إِذ رَمَيتَ وَلٰكِنَّ اللَّهَ رَمىٰ ۚ وَلِيُبلِيَ المُؤمِنينَ مِنهُ بَلاءً حَسَنًا ۚ إِنَّ اللَّهَ سَميعٌ عَليمٌ (۱۷)

8-17a: Two things are mentioned here, that is the slaying of the disbelievers by the Muslims and the second is رمی that is, the throwing by the Holy Prophet. رمی by the Holy Prophet in the Battle of Hunain is well documented but there is also a mention in some narrations that this happened in the Battle of Badr as well, although Tayyabi has not accepted these narrations to be authentic. The رمی took the following form that the Holy Prophet threw a fistful of pebbles towards the enemy which became the cause of the enemy’s route. Allah has attributed both these things to Himself because both had a miraculous coloring. How could three hundred Muslims face one thousand disbelievers and kill them and how could a handful of pebbles make the enemy flee. It was only Allah that made this miracle possible. The meaning of Allah slaying and throwing is only that Allah gave the Muslims this miraculous strength to bring this about.

8-18 This — and (know) that Allah will weaken the struggle of the disbelievers.^a

ذٰلِكُم وَأَنَّ اللَّهَ موهِنُ كَيدِ الكافِرينَ (۱۸)

8-18a: ذٰلِكُم – The indication in ذٰلِكُم is to the outcome of the present battle, and what is communicated in: وَأَنَّ اللَّهَ موهِنُ كَيدِ الكافِرينَ is that the disbelievers will continue with their aggressive designs, but Allah will weaken their efforts and slowly all aggressive actions will come to an end.

8-19 If you sought a judgment, the judgment has indeed come to you;^a and if you desist, it is better for you. And if you return (to fight), We (too) shall return and your forces will avail you nothing, though they may be many; and (know) that Allah is with the believers.^b

إِن تَستَفتِحوا فَقَد جاءَكُمُ الفَتحُ ۖ وَإِن تَنتَهوا فَهُوَ خَيرٌ لَكُم ۖ وَإِن تَعودوا نَعُد وَلَن تُغنِيَ عَنكُم فِئَتُكُم شَيئًا وَلَو كَثُرَت وَأَنَّ اللَّهَ مَعَ المُؤمِنينَ (۱۹)

8-19a: When the disbelievers set out from Makkah, they caught the covering of the Kabah and made the following prayer: اللّٰھم انصرا علی الجُندین و اَھۡدی الفِئَتین و اکرم الحِزبین (O Allah help the greater of the two hosts and the more guided of the two parties and the more honorable of the two groups. According to some narrations, Abu Jahal prayed in the battlefield that out of the two, the one who is the perpetrator of mischief and severer of the ties of kinship may be destroyed. It is with reference to these supplications that Allah states that you sought a judgment and Allah has given the judgment. So, now accept this judgment.

8-19b: The disbelievers are advised to cease their hostilities because that is in their best interest but if they persist in waging wars, the result will be that they will suffer more punishment. It is also prophesied that whatever the size of the army they bring, they will not be successful. This prophecy was made when the Muslims could hardly muster three or four hundred men. Addressing such a prophecy to the whole of Arabia is a manifestation of Allah’s strength. The truth of this prophecy shines with such brightness that no opponent of Islam can deny it. 

8-1 They ask thee about voluntary gifts. Say: Voluntary gifts are for Allah and the Messenger. So keep your duty to Allah and set aright your differences, and obey Allah and His Messenger, if you are believers.^a

يَسأَلونَكَ عَنِ الأَنفالِ ۖ قُلِ الأَنفالُ لِلَّهِ وَالرَّسولِ ۖ فَاتَّقُوا اللَّهَ وَأَصلِحوا ذاتَ بَينِكُم ۖ وَأَطيعُوا اللَّهَ وَرَسولَهُ إِن كُنتُم مُؤمِنينَ (۱)

8-1a: The difference between spoils of war and voluntary gifts: الأَنفالُ is the plural of نَفَل which literally means excess or something extra, that is more than what is due. It is in the same sense that the extra prayer offered is called نَفَل and for the same reason, the spoils of war are also called نَفَل . There is difference of opinion however about what kind of spoils of war can be appropriately called نَفَل . Some have said that all spoils of war are نَفَل so that there is no difference between نَفَل and غنیمت. The two names are given to the same thing from two different perspectives. Because the spoils are obtained as the result of a victory, it is called غنیمت and from the perspective that it is a blessing from Allah, it is called نَفَل . Some have distinguished between غنیمت and نَفَل based on general and specific. Thus, غنیمت is general and includes spoils that may be obtained by effort or without effort either before victory or after victory, and نَفَل is that which is obtained from the spoils of war just before distribution, or that which is obtained without a fight. However, spoils obtained without a fight are called فۓ but for spoils to be called فۓ, it is necessary that preparation for fighting had been made but the enemy surrendered before the battle۔ For نَفَل this is not necessary.

لِلَّهِ وَالرَّسولِ – By لِلَّهِ وَالرَّسولِ is meant the national treasury known as:  بیت المال where assets were stored for general and common use.

This surah deals particularly with the Battle of Badr and its relationship with the previous surah is that in the last surah there is a narration of the destruction of the enemies of previous prophets and in this surah, there is a mention of the destruction of the Holy Prophet’s enemies and the punishment that was meted out to them. Accordingly, this surah is started with a description of how the spoils of war obtained from the enemy are to be used. The order given is that it should be used for the common needs of the Muslims. However, to bring home the point that war is not a necessity but an occasional accidental affair, the topic of fighting is left and immediately attention is drawn to becoming righteous and moral humans and to make peace with each other.

8-2 They only are believers whose hearts are full of fear when Allah is mentioned, and when His messages are recited to them they increase them in faith, and in their Lord do they trust,^a

إِنَّمَا المُؤمِنونَ الَّذينَ إِذا ذُكِرَ اللَّهُ وَجِلَت قُلوبُهُم وَإِذا تُلِيَت عَلَيهِم آياتُهُ زادَتهُم إيمانًا وَعَلىٰ رَبِّهِم يَتَوَكَّلونَ (۲)

8-2a: وجل  – It means to feel fear in one’s heart (R), as in: إِنّا مِنكُم وَجِلونَ (We are afraid of you) (15:52); وَقُلوبُهُم وَجِلَةٌ (their hearts are full of fear) (23:60).

زادَتهُم إيمانًا (increase them in faith) – This shows that faith increases and decreases. Thus, evil actions decrease faith and good actions increase faith. There is a hadith in Bukhari that there are more than sixty branches of faith out of which there is no god but Allah is the highest and removing objects from the path that are likely to be injurious is the lowest. Modesty is also a branch of faith. The present-day Muslim’s claim of faith and their practical condition belies these verses and hadith.

8-3 Those who keep up prayer and spend out of what We have given them.

الَّذينَ يُقيمونَ الصَّلاةَ وَمِمّا رَزَقناهُم يُنفِقونَ (۳)

8-4 These are the believers in truth. For them are with their Lord exalted grades and protection and an honorable sustenance.^a

أُولٰئِكَ هُمُ المُؤمِنونَ حَقًّا ۚ لَهُم دَرَجاتٌ عِندَ رَبِّهِم وَمَغفِرَةٌ وَرِزقٌ كَريمٌ (۴)

8-4a: The attributes of a believer are described in the last three verses so that the real purpose of life may be understood. The preparation of the Muslims for war was not done by teaching them about how to excel in the art of warfare but by giving them a lesson in keeping their prayer, spending in the way of Allah, and by telling them that the fear of God should be in their hearts and that they should avoid pride. It was the result of this lesson that the wars of the Companions were bereft of needless bloodshed and were followed after great victories by scenes of forgiveness, gentle treatment and sympathy with God’s creation. 

8-5 Even as thy Lord caused thee to go forth from thy house with truth, though a party of the believers were surely averse,^a

كَما أَخرَجَكَ رَبُّكَ مِن بَيتِكَ بِالحَقِّ وَإِنَّ فَريقًا مِنَ المُؤمِنينَ لَكارِهونَ (۵)

8-5a: كَما – The indication in كَما is to the previous verses, namely that the real work of a believer is what has been explained afore in the verses, that is keeping up prayer, and spending one’s wealth and strength in the way of Allah. It is by walking on this path that one achieves a high spiritual status and honorable sustenance. Thus, the Lord caused the believers to go forth from their houses with truth so that they may be elevated to high ranks and be given honorable sustenance. The obvious reference is to the setting forth of the believers from Madinah for Badr. In other words, Allah commanded the believers to go forth when the necessity to safeguard the truth had become imperative.

The Quran itself provides the best testimony about the conditions in which the Battle of Badr took place. We find a short but succinct description of all the initial stages of the battle in these verses. It is established that when the Holy Prophet set out from Madinah a strong force of disbelievers under the command of Abu Jahal had set forth from Makkah and information about their departure had reached the Holy Prophet. Badr, where the two forces met, is at a distance of eight- or nine-days march from Makkah and three days march from Madinah. It is also true that a trading caravan from Syria under the leadership of Abu Sufyan was on its way to Makkah and the Muslims had information about it. The question that arises is whether the Holy Prophet had set out to plunder the caravan or to repel the Makkan force.

Some scholars of hadith have erred based on unreliable narrations that the Holy Prophet had proceeded from Madinah to plunder the caravan. The reality is that the Holy Prophet had set out to oppose the oncoming host of Abu Jahal which was on its way to attack Madinah. The first testimony that the second statement is correct is found in the words أَخرَجَكَ رَبُّكَ مِن بَيتِكَ (thy Lord caused thee to go forth from thy house). It is obvious that the Holy Prophet’s house was in Madinah and the Holy Prophet’s setting forth is ascribed to the command of Allah. So, it is established that the Holy Prophet did not set forth from Madinah on his own volition or on the recommendation of people but under the command of Allah. If it is argued that maybe Allah’s command was to attack the caravan, then this is belied by the fact that such an incident did not take place which it should have if this was the command of Allah. The second testimony is provided by the word بِالحَقِّ (with truth). As Raghib has written, for any action or statement to be the truth, it must have the following components at the time of its occurrence: بِحَسَب ما یَجِبُ و بقَدَرِ ما یَجِبُ و فی الوقت الذی یجب (that is, it must be in accordance with what is appropriate, and done in a manner that is appropriate and at a time that is appropriate). If the Muslims had come out to attack the trading caravan, then the expedition fails to meet the criteria on all three counts. First, because attacking a peaceful caravan is not بِحَسَب ما یَجِبُ (what is appropriate). Leave alone its appropriateness, there was no need for such an action. Second, It was not بقَدَرِ ما یَجِبُ (in a manner that is appropriate) because the Holy Prophet set out as fully prepared as was possible at the time whereas only about fifty armed men were sufficient for the caravan. Third, it was not و فی الوقت الذی یجب (at a time that is appropriate) because the caravan was well past Madinah and after the battle at Badr the caravan was out of attacking reach. So بِالحَقِّ أَخرَجَ can only be if the Muslims had come out to oppose the army that was marching towards Madinah to crush the Muslims. This situation demanded action to save the truth and the Muslims prepared for it accordingly and it was the right time for this contest. Further, going out to attack the caravan cannot be called بِالحَقِّ because the Quran commands: وَقاتِلوا في سَبيلِ اللَّهِ الَّذينَ يُقاتِلونَكُم (And fight in the way of Allah against those who fight against you) (2:190). The caravan had not made any hostile move and the Quraish too had not waged war till then. This is the reason that on the day of Badr, the Holy Prophet waited for the enemy to initiate aggressive action and it was only when they attacked that the Holy Prophet ordered the defensive actions to begin. The third definitive testimony that the Holy Prophet marched out to meet the attacking army is provided by the unhappiness of some of the believers. The reason for this unhappiness is explained in the next verse, but it is obvious that if the objective was to attack the caravan, no one in the Muslim army would have been unhappy and considered the campaign to be an infliction. Even fifty men were sufficient to loot a caravan, leave alone three hundred. So, the unhappiness of a section of the army shows clearly that the Muslim force had set out to oppose the army making its way to attack Madinah.

8-6 Disputing with thee about the truth after it had become clear — as if they were being driven to death while they saw (it).^a

يُجادِلونَكَ فِي الحَقِّ بَعدَما تَبَيَّنَ كَأَنَّما يُساقونَ إِلَى المَوتِ وَهُم يَنظُرونَ (۶)

8-6a: The fourth testimony is present in the words من بعد ما تبین لھم الحق (after the truth had become clear). Those who were unhappy at going forth did not consider this expedition was needed to save the truth, although Allah says that the need had become manifest. The need to defend the truth could only be called existential for Muslims if the Muslim existence was threatened by the enemy on its way to attack them. Permission to fight is only with people who have initiated hostilities as stated in أُذِنَ لِلَّذينَ يُقاتَلونَ  (Permission (to fight) is given to those on whom war is made) (22:39); وَقاتِلوا في سَبيلِ اللَّهِ الَّذينَ يُقاتِلونَكُم (And fight in the way of Allah against those who fight against you) (2:190) and the intention of the disbelievers had become clear and that made it imperative for the Muslims to go out to meet them. The trading caravan was not coming to attack the Muslims and the Quranic statement about the truth becoming clear cannot apply to it. The fifth and very strong testimony is furnished by the statement كَأَنَّما يُساقونَ إِلَى المَوتِ (as if they were being driven to death). Who would say that attacking a trading caravan is going into the jaws of death. However, the going out to confront the strong force heading to attack Madinah was certainly going into the jaws of death.

8-7 And when Allah promised you one of the two parties that it should be yours, and you loved that the one not armed should be yours, and Allah desired to establish the Truth by His words, and to cut off the root of the disbelievers —^a

وَإِذ يَعِدُكُمُ اللَّهُ إِحدَى الطّائِفَتَينِ أَنَّها لَكُم وَتَوَدّونَ أَنَّ غَيرَ ذاتِ الشَّوكَةِ تَكونُ لَكُم وَيُريدُ اللَّهُ أَن يُحِقَّ الحَقَّ بِكَلِماتِهِ وَيَقطَعَ دابِرَ الكافِرينَ (۷)

8-7a: غَيرَ ذاتِ الشَّوكَةِ – The literal meaning of شَّوكَ is thorns and it also has secondary meanings of vehemence and armament (R).

يُحِقَّ – It is derived from احقاق and the meaning here is demonstration of truth as manifested by arguments and signs.

The mention of two groups and God’s intent: This verse throws further light on the causes of the Battle of Badr. It has clearly been indicated that there were two groups, one armed and the other unarmed, that is the trading caravan and those Muslims mentioned in the previous verse who were fearful. The fearful Muslims wanted to waylay the caravan, but Allah desired the opposite, that is a confrontation with the armed group. As it was Allah at whose behest the Muslims had gone forth from their homes, that is the setting out was at the command of Allah, it follows that the going forth was to oppose the armed group, that is to confront Abu Jahal and not to attack the caravan which was the wish of some weak hearted Muslims. This is the sixth argument that proves the claim. The narrations that allege that the objective of going forth from Madinah was to attack the caravan stand discredited on these grounds. The seventh argument is in the words: وَيُريدُ اللَّهُ أَن يُحِقَّ الحَقَّ بِكَلِماتِهِ (and Allah desired to establish the Truth by His words). It is obvious that by His word is meant some statement by Allah. What connection can there be between Allah’s word and a battle except that there were some prophecies about this battle. Now, there are several prophecies about the Battle of Badr and a confrontation between the Muslims and the disbelievers in which the Muslims will be victorious. There is a clear indication to these prophecies in the term Allah’s word. This battle was not just a battle but a proof, and a very clear proof, about the truth of Islam. On the contrary, there was no prophecy about an attack on a caravan and none took place. The eighth testimony is in the words: يَقطَعَ دابِرَ الكافِرينَ (to cut off the roots of the disbelievers). Thus, Allah’s intent in commanding the Muslims to go forth was to cut off the roots of the disbelievers, that is to crush their strength, and it is obvious that the power of the disbelievers would not be crushed by looting a caravan. For this to happen, it was necessary for the disbelievers to use all their might and yet be destroyed.

8-8 That He might cause the Truth to triumph and bring the falsehood to naught, though the guilty disliked.

لِيُحِقَّ الحَقَّ وَيُبطِلَ الباطِلَ وَلَو كَرِهَ المُجرِمونَ (۸)

8-9 When you sought the aid of your Lord, so He answered you: I will assist you with a thousand of the angels following one another.^a

إِذ تَستَغيثونَ رَبَّكُم فَاستَجابَ لَكُم أَنّي مُمِدُّكُم بِأَلفٍ مِنَ المَلائِكَةِ مُردِفينَ (۹)

8-9a: تَستَغيثونَ –غَوۡث means succor, relief, aid or help and غَیۡث means rain. استغاثة is used both for seeking help and seeking rain (R). The meaning here is seeking help as the context shows. Other uses of the word in the Quran are: فَاستَغاثَهُ الَّذي مِن شيعَتِهِ (he who was of his party cried out to him for help) (28:15); وَإِن يَستَغيثوا يُغاثوا بِماءٍ كَالمُهلِ (and if they cry out for water, they are given water like molten brass) (18:29).

مُردِفينَ – ردف means تَبِع that is to follow, succeed or come after, and اَرۡدَفۡته means mounted him on the horse behind the rider. رَادِفۡ is to ride behind someone and مُرۡدِف is the rider in the front who has someone mounted behind him (R). Thus, رَدِفَ and اَرۡدَف have different meanings. Those who have taken the meaning of مُردِفينَ to be the ones coming after have taken رَدِفَ and اَرۡدَف to mean the same.

What remains to be seen is what is meant by the angels going in the front and who are behind them. It is obvious that the angels made the Muslims steadfast and put awe into the hearts of the disbelievers as stated later: إِذ يوحي رَبُّكَ إِلَى المَلائِكَةِ أَنّي مَعَكُم فَثَبِّتُوا الَّذينَ آمَنوا ۚ سَأُلقي في قُلوبِ الَّذينَ كَفَرُوا الرُّعبَ (When thy Lord revealed to the angels: I am with you, so make firm those who believe. I will cast terror into the hearts of those who disbelieve) (8:12). Hence, the angels were preceding the Muslim army and behind them was the Muslim force. Raghib has given the following meaning: قیل المراد المتقد مین لِلۡعَسۡکَرِ یلقون فی قلب الِعدَی الرُّعۡبَ

 The statement in this verse was revealed at the time the Holy Prophet set out from Madinah as is shown by the use of the word إِذ . Muslims realized their own weakness and the strength of the enemy and asked for help from Allah. If the objective had been to plunder the caravan, then it would not be an occasion to ask for help. It is equally obvious that when a group is afraid and feels that they are being pushed into the jaws of death, that they would ask for help. This is the ninth testimony that the Muslim force had set out to oppose the army of the disbelievers and not to attack a caravan.

Why were one thousand angels specified: One thousand is a whole number and the other thing is that the enemy numbered around one thousand and so Allah promised a like number of angels to assist. See 124a.

8-10 And Allah gave it only as good news, and that your hearts might be at ease thereby. And victory is only from Allah; surely Allah is Mighty, Wise.^a

وَما جَعَلَهُ اللَّهُ إِلّا بُشرىٰ وَلِتَطمَئِنَّ بِهِ قُلوبُكُم ۚ وَمَا النَّصرُ إِلّا مِن عِندِ اللَّهِ ۚ إِنَّ اللَّهَ عَزيزٌ حَكيمٌ (۱۰)

8-10a: Two things are mentioned here regarding the promised assistance by angels. The first is that this is good news for the Muslims because their small force of three hundred was no match for the enemy one thousand strong. The promise of assistance by the angels communicated the good news of a victory and conveyed that the Hand of Allah was supporting them. The Muslims had been told earlier that there would be a confrontation between them and the disbelievers in which they would triumph and be victorious and the disbelievers would turn their back and run away: سَيُهزَمُ الجَمعُ وَيُوَلّونَ الدُّبُرَ (Soon shall the hosts be routed, and they will show (their) back) (54:45). It is also mentioned how this assistance will take place and the angels are mentioned because three hundred men could not overcome one thousand unless some other factors came into play. These factors had to be such that they favored the Muslims and were unfavorable for the disbelievers. Assistance by angels fits this premise and further shows that such assistance was beyond human endeavor and was purely created by Allah. The angels are the agency through whom Allah’s commands are carried out, hence they are mentioned because they are the intermediaries.

The second thing that is stated is that your hearts may be at ease thereby. Creating peace in the heart is also the work of angels, and it is common experience that a person can accomplish great tasks when his heart is at ease, but the same person is unable to benefit from his strength and resources when his heart is uneasy. 

The third thing that is stated about the angels in 8:12 is سَأُلقي في قُلوبِ الَّذينَ كَفَرُوا الرُّعبَ (I will cast terror in the hearts of those who disbelieve). It is true that if the disbelievers had been equally steadfast as the believers, the believers would not have gained victory. It is for this reason that it is stated that the disbelievers will be terror stricken. This is indicated using the word مُردِفينَ for the angels in the previous verse, that is they will precede the Muslim troops putting terror into the hearts of the disbelievers so that the disbelievers will not be able to stand their ground. 

Given that these were the three purposes for the coming of the angels and the fact that all three purposes were accomplished shows clearly that the angels did in fact come and their coming strengthened the hearts of the Muslims and overawed the disbelievers.

The angels did not fight in the Battle of Badr: The question that remains is whether the angels in the garb of men or in some other fashion participated in fighting the disbelievers. There are different opinions about this. In one narration there is a mention that a Helper in pursuit of of a disbeliever in the battle heard the crackle of a whip and the disbeliever went down. He mentioned this to the Holy Prophet, who said that this happened with the help of the angels. In another narration Abu Jahal enquired from Ibn Masud how was it that they heard voices but did not see any faces. He replied that they were angels. Both these narrations indicate that no one saw the angels, but they did participate in the fighting. Some have said that the angels in the shape of men were wearing white clothes and fighting alongside the believers. The Quran clearly contradicts the two reports, and the words of this verse are definitive in solving this controversy. Accordingly, Imam Razi writes in Kabir: والذی یدل علیٰ صحة ان الملائکة ما نزلوا للقتال قالہ تعالیٰ و ما جعله اللّٰه الا بشری الخ (This verse provides testimony to the truth of the fact that the angels did not come down to fight) and in support of this he quotes a narration from Ibn Abbas in which it is stated that after the Holy Prophet had finished praying under the canopy, he told Caliph Abu Bakr البشر بنصر اللّٰه و لقدرایت فی منامی جبرائیل یقدم الخیل  (Rejoice at the assistance of Allah. I saw in my vision that Gabriel was walking ahead of the army). Imam Razi then writes that this shows that the purpose of the coming of the angels was only as good news and this negates their taking any steps in the fighting. Similarly Ruh Al Maani states under this verse: فی الایة اشعاربان الملائکة لم یباشر وا قتالاً و ھو مذھب لبعضہم  (It appears from this verse that the angels did not fight but this is the belief of some).

It is clear from note 3-126a that there is near unanimous consent that in no battle except Badr did the angels participate in the fighting. Further, it is shown in the discussion above that the angels did not fight in the Battle of Badr either. A little reflection shows that out of the three battles in which the coming of angels is mentioned, there is agreement that in two of those, the angels did not participate in the fighting. The reason why the angels came in two of the battles must be the same as why they came in the third battle. Hence making the Battle of Badr as an exception is erroneous. Apart from this, the Quran itself has given a verdict on this: فَأَرسَلنا عَلَيهِم ريحًا وَجُنودًا لَم تَرَوها (so We sent against them a strong wind and hosts that you saw not) (33:9). This revelation is about the Battle of Khandaq. The angels are referred to as hosts that the Muslims did not see. This provides definitive testimony that the help of angels was not in the form of fighting but of a different kind. Their coming was not in a form that one thousand angels joined the three hundred believers to make a fighting force of thirteen hundred. However, the overcoming of one thousand by the three hundred is certain testimony that the Muslims received aid from an unseen source.

Name: The name of this surah is Al-Anfal and it has ten sections and seventy-five verses. The meaning of الانفال is spoils of war or those spoils that come into possession after actual fighting. The central topic of this section is the Battle of Badr. This is the first major battle that took place between the Muslims and the disbelievers, and some spoils and prisoners fell into the hands of the Muslims. The spoils are declared as legitimate. Just at that time, there was a trading caravan of the Quraish belonging to the same disbelievers who were advancing for war that was on its way to Makkah. Some Muslims opined that they should attack the caravan and plunder it. The Quran declares this to be عرض الدنیا (provision of this earth) and holds that such loot is illegitimate. The lesson meant to be conveyed is that spoils obtained after fighting an enemy are legitimate, but the acquisition of spoils is not the purpose of fighting. The purpose of fighting is something else. It is in this context that the surah is named Al-Anfal.

Summary of the section: The main topic of this section is the Battle of Badr and its associated events. Hence the spoils of war are mentioned in the very first verse, but immediately afterwards to manifest that the real purpose of war is not to obtain spoils, attention is drawn to becoming a real believer by making peace with each other, obeying Allah and His Messenger, remembering Allah, keeping up prayer and paying the poor-rate. Following this statement, there is a reversion to the main topic, and it is stated that Allah desired to manifest the truth in the Battle of Badr and to extirpate the enemy that wanted to destroy Islam. In the second section, there is a mention of the success in the battle and the reason for the victory which is only because of Allah’s help. The third section again informs the Muslims about what are the real pathways to success and gives a warning to the Muslims. In the fourth section, the Muslims are told that even after the defeat at Badr, the disbelievers will keep coming out to battle them, but will eventually be vanquished and the Muslims will become the guardians of the Kaba in perpetuity. The fifth section informs that the meeting at Badr took place under the advisability of Allah and the Muslims did not have the strength to come out against such a big army. The sixth section advises the Muslims to persevere in battle so that they may be the recipients of Allah’s mercy. The seventh section mentions the breach of promises by the disbelievers. The eighth section advises the Muslims to remain always ready and prepared for facing the enemy. In the ninth section, the Muslims are given solace that they should not be overawed by the large number of the enemies and that Allah will make them victorious even against double their number and even ten times their number. In this section, it is also stated that taking prisoners and spoils in a war is permissible. In the tenth section, the mutual national relationships among the Muslims are detailed and they are told that if the disbelievers commit excesses against the Muslims on account of their religion, it is the duty of every Muslim to help their brethren, except if there is a covenant with the transgressing party. 

Relation with previous surah: During a discussion about the need for prophethood in the previous chapter, the fate of prior nations, who not only rejected the truth but tried to exterminate it, is disclosed. Towards the end of the last surah, it is stated that the enemies of the Holy Prophet will also be punished progressively. The first step in this progressive punishment is the Battle of Badr in which there is an exemplary admonition, and a manifest testimony to the truthfulness of the Holy Prophet. A Muslim victory, despite their small number, had been prophesied many years earlier at Makkah. Consequently, it becomes imperative, given the narration of Surah Araf, to follow it up with the first step in the progressive punishment of the disbelievers which is the Battle of Badr.

Period of revelation: The period of revelation of this surah is the same as the period of the Battle of Badr., that is the second year after migration. Some verses that mention the repeated breaking of promises by the disbelievers appear to be of a later period. However, those verses that mention the plans of the disbelieves against the Holy Prophet prior to migration are not actually Makkan. The Muslims are merely being reminded by mentioning previous events that even at that time, the Hand of Allah was assisting Islam, as when the Holy Prophet was left alone among his enemies who had decided to kill him. The Muslims are thereby comforted that Allah will always be a Helper of Islam.

7-189 He it is Who created you from a single soul, and of the same did He make his mate, that he might find comfort in her. So when he covers her she bears a light burden, then moves about with it. Then when it grows heavy, they both call upon Allah, their Lord: If Thou givest us a good one, we shall certainly be of the grateful.^a

هُوَ الَّذي خَلَقَكُم مِن نَفسٍ واحِدَةٍ وَجَعَلَ مِنها زَوجَها لِيَسكُنَ إِلَيها ۖ فَلَمّا تَغَشّاها حَمَلَت حَملًا خَفيفًا فَمَرَّت بِهِ ۖ فَلَمّا أَثقَلَت دَعَوَا اللَّهَ رَبَّهُما لَئِن آتَيتَنا صالِحًا لَنَكونَنَّ مِنَ الشّاكِرينَ (۱۸۹)

7-189a: تَغَشّا – The literal meaning of غَشِیَ is سِتۡر that is to cover or to veil or screen, as in وَإِذا غَشِيَهُم مَوجٌ (And when a wave like awnings cover them) (31:32); فَغَشِيَهُم مِنَ اليَمِّ ما غَشِيَهُم (then there covered them of the sea that which covered them) (20:78); إِذ يَغشَى السِّدرَةَ ما يَغشىٰ (When that which covers covered the lote tree) (53:16). It is also used as a metaphor for sexual intercourse (R).

صالِحًا – صلاح – It is the opposite of quarrel. صالح can also be in respect of an action, that is there is no mischief in his actions, and also in respect of the body, that is there is no defect in the body. The last mentioned is the meaning here because a baby’s description can only be in respect of the body.

This section provides information about what strategy to follow during an opposition, but first it describes how a person develops ungratefulness. When a person is in pain and difficulties, he calls on God but when ease and plentifulness are achieved, he sets up partners with Allah.

Attributing this section to Adam is incorrect: Although the wordings of the verse are general but the reference to نَفسٍ واحِدَةٍ (one soul) has made some to suggest that the mention here is to Adam and Eve, although there is no supporting hadith, and there is no reason not to adopt a generic interpretation. Every person who is born is born from a single soul and the creation of the spouse from the same soul is not just specific to Eve but to all humans, who are told that their spouses are created from the same soul: وَمِن آياتِهِ أَن خَلَقَ لَكُم مِن أَنفُسِكُم أَزواجًا لِتَسكُنوا إِلَيها (And of His signs is this, that He created mates for you from yourselves that you might find quite of mind in them) (30:21). All the words in this citation are the same as in this verse. So, to attribute this verse to Adam and Eve is not correct. Furthermore, a fable has been attached to this verse that the children of Adam and Eve kept dying while young, and so they named one of their child Abdul Harris and Harris is the name of the devil. These are stories with no foundation, and responsible researchers have rejected these stories. It is also clear that in these verses there is a mention of idol worshipping polytheism as is manifested in verse 7:195 and this is a charge that has never been made against Adam.

7-190 But when He gives them a good one, they set up with Him associates in that which He has given them. High is Allah above what they associate (with Him).

فَلَمّا آتاهُما صالِحًا جَعَلا لَهُ شُرَكاءَ فيما آتاهُما ۚ فَتَعالَى اللَّهُ عَمّا يُشرِكونَ (۱۹۰)

7-191 Do they associate (with Him) that which has created naught, while they are themselves created?

أَيُشرِكونَ ما لا يَخلُقُ شَيئًا وَهُم يُخلَقونَ (۱۹۱)

7-192 And they cannot give them help, nor can they help themselves.

وَلا يَستَطيعونَ لَهُم نَصرًا وَلا أَنفُسَهُم يَنصُرونَ (۱۹۲)

7-193 And if you invite them to guidance, they will not follow you. It is the same to you whether you invite them or you are silent.

وَإِن تَدعوهُم إِلَى الهُدىٰ لا يَتَّبِعوكُم ۚ سَواءٌ عَلَيكُم أَدَعَوتُموهُم أَم أَنتُم صامِتونَ (۱۹۳)

7-193a: This verse is addressed to the polytheists as is apparent from the next verse and their attention is drawn to the helplessness of idols. By هُدىٰ is meant the path of success, and by not follow you is meant that they will not receive help in achieving their desired objective. سَواءٌ عَلَيكُم makes this evident that those addressed are the polytheists and not the Muslims because if the addresses were Muslims, then it will not be said that it is the same whether you call them or not. In any case there is benefit for the one who calls to the truth.

7-194 Those whom you call on besides Allah are slaves like yourselves; so call on them, then let them answer you, if you are truthful.^a

إِنَّ الَّذينَ تَدعونَ مِن دونِ اللَّهِ عِبادٌ أَمثالُكُم ۖ فَادعوهُم فَليَستَجيبوا لَكُم إِن كُنتُم صادِقينَ (۱۹۴)

7-194a: Idols as slaves: The idols are called عِبادٌ أَمثالُكُم (slaves like yourselves) because like humans they are in a state of subjugation, that is they are helpless. They, like every created thing, are subservient and acquiescent to the Creator. Another reason could be that idols were made in the shape of humans or in memory of humans. So, the purport is that at the most they are servants like humans.

The statement that when you call them, they should answer you (or accept your prayer) goes to show that God accepts prayers and in fact replies to them. The difference between a monotheist and polytheist is that a monotheist calls upon a Being that responds but a polytheist calls upon things that do not respond.

7-195 Have they feet with which they walk, or have they hands with which they hold, or have they eyes with which they see, or have they ears with which they hear? Say: Call upon your associate-gods then plot against me and give me no respite.^a

أَلَهُم أَرجُلٌ يَمشونَ بِها ۖ أَم لَهُم أَيدٍ يَبطِشونَ بِها ۖ أَم لَهُم أَعيُنٌ يُبصِرونَ بِها ۖ أَم لَهُم آذانٌ يَسمَعونَ بِها ۗ قُلِ ادعوا شُرَكاءَكُم ثُمَّ كيدونِ فَلا تُنظِرونِ (۱۹۵)

7-195a: The purport is that the opposition by polytheists and their made-up gods cannot harm the truth. Surah Araf was revealed during the middle Makkan period when the opposition against the Holy Prophet was intense. His companions at the time were few and dispersed. Later he had to leave his native town and become a refugee himself. Nevertheless, he challenges his opponents to use all their strength against him and to prepare whatever plans they want to kill him and to give him no respite. A helpless man who is being oppressed from every side, whose life is in grave danger, who is surrounded by enemies cannot utter these words. This magnificent prophecy can only be the words of the All Powerful God before Whom the opposition of men is of no consequence. Even if the whole world was to strive against Him, the world would fail. This challenge of inviting the whole world to oppose him is proof that the words of the revelation are not formulated by the Holy Prophet, nor are they the voice of his inner self, but that this is an external thing which is revelation descending at a time of great helplessness to be a source of strength. If today the Muslims had full faith in this revelation, they would not be so despondent about their present situation. Muslims today feel that the supremacy of Islam is a hopeless cause and are more despondent about that than any aspect of not getting governance. This is why they take no steps towards the grand objective of propagating Islam. When there is weakness and despair in the heart, it is small wonder that they make no initiative in that direction.

7-196 Surely my Friend is Allah, Who revealed the Book, and He befriends the righteous.

 إِنَّ وَلِيِّيَ اللَّهُ الَّذي نَزَّلَ الكِتابَ ۖ وَهُوَ يَتَوَلَّى الصّالِحينَ (۱۹۶)

7-197 And those whom you call upon besides Him are not able to help you, nor can they help themselves.^a

وَالَّذينَ تَدعونَ مِن دونِهِ لا يَستَطيعونَ نَصرَكُم وَلا أَنفُسَهُم يَنصُرونَ (۱۹۷)

7-197a: In the preceding verses, it is stated that the opponents will not be able to harm the Holy Prophet despite exerting their maximum strength. This verse takes the promise to another level and states that when the polytheists are defeated, their idols will not be able to save them. Leave alone helping their votaries, the idols will not be able to save themselves from destruction. Thus, it is clearly communicated that in the end the polytheists will be defeated, and their idols will be destroyed. It was the fulfillment of this prophecy in every detail made by the Holy Prophet in a state of complete helplessness and the defeat of the polytheists despite all their power and strength that finally convinced Abu Suffian and other residents of Makkah about the Prophet’s truth.

7-198 And if you invite them to guidance, they hear not; and thou seest them looking towards thee, yet they see not.^a

وَإِن تَدعوهُم إِلَى الهُدىٰ لا يَسمَعوا ۖ وَتَراهُم يَنظُرونَ إِلَيكَ وَهُم لا يُبصِرونَ (۱۹۸)

7-198a: In this verse, the addressee is changed, and it is addressed to the Muslims. It is stated that even if you try to guide the disbelievers, they do not hear you. By hear is here meant that they do not accept. Similarly, they turn their sight towards the caller but do not see him.

7-199 Take to forgiveness and enjoin good and turn away from the ignorant.^a

خُذِ العَفوَ وَأمُر بِالعُرفِ وَأَعرِض عَنِ الجاهِلينَ (۱۹۹)

7-199a: The meaning of عفو here, according to narrations by the Lady Ayesha and Mujahid, is:    ما عفا و سھل وتیسر من اخلاق الناس (Accept whatever you can obtain and get easily from the morals and virtues of people; be satisfied by it and do not put them under a burden). However, the mention here is of the opponents and the purport clearly is that those who oppose you and give you sorrow keep on praying for their forgiveness. The Holy Prophet followed this instruction so meticulously that even at the time of the conquest of Makkah, which would normally have been a time for a worldly conqueror to seek vengeance, he exhibited extreme forgiveness. He ordered that the Makkans be treated with forgiveness for their opposition. Accordingly, this meaning is narrated by Salaf and in fact according to a narration by Shabbi, this meaning is stated by the Holy Prophet when he said: ان تعفوا عن ظلمك (Be forgiving to one who is unjust to you). One should keep preaching goodness and ignore the behavior of the ignorant towards one.

7-200 And if a false imputation from the devil afflict thee, seek refuge in Allah. Surely He is Hearing, Knowing.^a

وَإِمّا يَنزَغَنَّكَ مِنَ الشَّيطانِ نَزغٌ فَاستَعِذ بِاللَّهِ ۚ إِنَّهُ سَميعٌ عَليمٌ (۲۰۰)

7-200a: ینزغن – The literal meaning of نَزغٌ is a needle or other pointed thing puncturing the skin. Another meaning derived from this is: دخول فے الامر لا فساد (To intervene in a matter with the object of sowing dissension). Accordingly, elsewhere in the Quran this word is used clearly in this sense: نَزَغَ الشَّيطانُ بَيني وَبَينَ إِخوَتي  (the devil had sown dissensions between me and my brethren) (12:100). Lisan al Arab gives the meaning of  نَزغٌ as speech that sows dissension among people, and the meaning of نَزَغ الرجل is ذکرہ بقبیح (spoke ill of him). The word نَوازِغ appears in a hadith which is derived from نزغ and means to taunt and create mischief. Another hadith states: فنزغه انسان من اھل المسجد نزیغة which means: رماہ بکلمة سیئة that is, spoke ill of him (N). نزغ also metaphorically means an evil suggestion but this meaning is metaphorical and cannot be the meaning here because a hadith states clearly that the Holy Prophet said: اعاننی علیه فاسلم فلا یامرنی الّا بخیر (Muslim) that his associate jinn has become a Muslim and it tells him nothing but good things. So نزغ or devil is used here in its literal meaning and the purport is that if the devil tries to spoil your work or spreads defamatory news about you, the remedy given by the verse is to seek protection in Allah. By devils here are meant devils in human form who were engaged day and night to neutralize and distort the mission of the Holy Prophet. They were stopping people from listening to the Holy Prophet by spreading false rumors about him. Verse 7:202 also provides testimony that the devils mentioned here are human devils.

7-201 Those who guard against evil, when a visitation from the devil afflicts them, they become mindful, then lo! they see.^a

إِنَّ الَّذينَ اتَّقَوا إِذا مَسَّهُم طائِفٌ مِنَ الشَّيطانِ تَذَكَّروا فَإِذا هُم مُبصِرونَ (۲۰۱)

7-201a: طائِفٌ – It means one who circumambulates or goes around, as in: طَهِّرا بَيتِيَ لِلطّائِفينَ (Purify My House for those who visit (it)) (2:125). It also applies to thoughts, evil suggestion by the devil, as in this verse, or to a mishap as in: فَطافَ عَلَيها طائِفٌ (But a visitation came on it) (68:19). According to Ibn Abbas and Mujahid what is meant here is wrath or anger (IJ) because that too is a devilish suggestion. Some have said that طائِفٌ is lunacy or frenzy and since wrath has a coloration of lunacy hence the word is used for wrath.

The remedy for anger: In the last verse, mention is made of the lies that the mischievous people were spreading about the Holy Prophet, and he is commanded to be forgiving towards them and seek protection from God. This command is now made general, and all Muslims are told that if they feel angry on hearing such defamatory talk, they should not channel their natural inclination towards seeking revenge but instead they should remember Allah much and their anger will dissipate. The meaning here of  طائِفٌ مِنَ الشَّيطانِ is anger as stated by Mujahid. The context also shows that this is the meaning. When the opposition is composed of people with devilish temperament, it is natural that one would feel angry at times. Anger makes a person rationally blind, and the remedy prescribed for it is to remember Allah. This will cause the anger to dissipate and restore rational thinking. Those who call to the truth and those who propagate Islam should never forget this golden rule. They should never get angry and if conditions arise that provoke anger, they should turn to Allah. If in their anger they use harsh words, the result will be that the audience’s hatred of the truth will only increase. If to the contrary one adopts an attitude of gentleness, then Allah will show them the way to rebut the lies with rational arguments. This strategy is also indicated by the word مُبصِرونَ (they see). Unfortunately, the condition of our clergy is such that leave alone with people of other faith, even if some Muslim voices an opinion contrary to theirs, they immediately fly into a rage.

7-202 And their brethren increase them in error, then they cease not.

وَإِخوانُهُم يَمُدّونَهُم فِي الغَيِّ ثُمَّ لا يُقصِرونَ (۲۰۲)

7-202a: إِخوانُهُم – The pronoun their stands for the fiendish people.

يَمُدّونَهُم – مَدّ means to extend, stretch out, spread, or to give respite. To extend somebody in misguidance means to increase his misguidance. Raghib has stated that مَدَّ is used in a negative context while امداد is used in a positive context, as in: وَأَمدَدناهُم بِفاكِهَةٍ (And We shall aid them with fruit) (52:22); يُمدِدكُم رَبُّكُم بِخَمسَةِ آلافٍ (your Lord will assist you with five thousand…) (3:125).

يُقصِرونَ – قَصۡر means to shorten, and the meaning of اَقۡصر عنی is کَفَّ مَعَ الۡقُدۡرَۃِ علیه that is, he restrained himself although he had the strength to do otherwise in the matter (R).

Brothers of the devil: One learns from here that there are devils and then there are their brothers who increase them in misguidance. Hence by devils is not meant those devils that make evil suggestions because those who follow them cannot increase them in misguidance. So, by devils here is meant the leaders of the disbelievers who are mentioned in: وَإِذا خَلَوا إِلىٰ شَياطينِهِم (and when they are alone with their devils) (2:14). When leaders get a following, they increase in their misguidance because they get helpers and assistants. If they did not have helpers, their mischief would have come to an end.

7-203 And when thou bringest them not a sign, they say: Why dost thou not demand it? Say: I follow only that which is revealed to me from my Lord. These are clear proofs from your Lord and a guidance and a mercy for a people who believe.^a

وَإِذا لَم تَأتِهِم بِآيَةٍ قالوا لَولَا اجتَبَيتَها ۚ قُل إِنَّما أَتَّبِعُ ما يوحىٰ إِلَيَّ مِن رَبّي ۚ هٰذا بَصائِرُ مِن رَبِّكُم وَهُدًى وَرَحمَةٌ لِقَومٍ يُؤمِنونَ (۲۰۳)

7-203a: اجتَبَيتَها – جبی means to gather, as in يُجبىٰ إِلَيهِ ثَمَراتُ كُلِّ شَيءٍ (to which fruits of every kind are drawn) (28:57). For this reason a big tank in which water is accumulated is called جابیة whose plural is جواب , as in وَجِفانٍ كَالجَوابِ (and (large) bowls as watering troughs). The way chosen by Allah for his servants is to gather them on a platform of purity. The meaning of اجتباء here is that why does the Holy Prophet not bring signs by gathering them himself. Thus, this is a kind of a cynical objection implying that the Holy Prophet innovates such things himself (R). This is rebutted by saying that he, the Holy Prophet, only follows revelation and he has no authority to innovate signs by himself.

7-204 And when the Qur’an is recited, listen to it and remain silent, that mercy may be shown to you.

 وَإِذا قُرِئَ القُرآنُ فَاستَمِعوا لَهُ وَأَنصِتوا لَعَلَّكُم تُرحَمونَ (۲۰۴)

7-204a: Reading Al-Fatihah behind the Imam: It is obvious that the addressees of this verse are the polytheists who are recorded elsewhere as saying: لا تَسمَعوا لِهٰذَا القُرآنِ وَالغَوا فيهِ لَعَلَّكُم تَغلِبونَ (Listen not to this Quran but make noise therein, perhaps you may overcome) (41:26). However, this verse is also used to argue that when the Imam is reciting the Al-Fatihah loudly in prayer, the congregants should listen and not follow with silent recitation. However, there is a clear hadith on this point which states that without the Fatihah there is no prayer. Hence, this argument is not correct. First, the silent recitation of the Fatihah by members of the congregation does not imply that they do not hear the recitation by the Imam because when the Imam takes a pause at the end of each verse, the follower can repeat that verse in the pause. The verses of the Fatihah are so short that it is not difficult to recite them in the pause. So, even if it is taken that the Muslims are addressed by فَاستَمِعوا لَهُ (listen to it), the silent recitation by the followers does not violate this command. Second, the total rakahs of the obligatory prayer are seventeen, out of which only six rakahs have a loud recitation by the Imam and the rest have a silent recitation. So, in almost one third of the rakahs, the Fatihah is recited aloud and in almost two-third of the rakahs the Fatihah is recited silently. Thus, in two thirds of the rakahs, the congregants are not listening to anything and the command of فَاستَمِعوا لَهُ does not apply. To say that the congregant knows what the Imam is silently reciting is an unconvincing argument. Such knowledge does not create sound. If a single rule is applied to all the rakahs, the preference will be for what is applicable to the majority of the rakahs and in the majority of the rakahs there is nothing preventing the recitation of the Fatihah. Some folks who do not recite the Fatihah even when the Fatihah is not being recited aloud recite other chants. If it is said: then why should the congregant not recite the rest of the recitation that follows the Fatihah? The answer is that the Holy Prophet’s command is only for the Fatihah and not for the rest of the recitation. The truth is that a wise person like the Holy Prophet could not give such a command because all the congregants know the Fatihah, but the recitation that follows the Fatihah by the Imam would probably not be memorized by most of the congregants, and this is particularly so for the longer surahs. For this reason, the command for the Fatihah and the rest of the Quranic recitation is not the same. Fatihah is a special prayer that must be recited in every rakah. No other portion of the Quran has this distinction.

7-205 And remember thy Lord within thyself humbly and fearing, and in a voice not loud, in the morning and the evening, and be not of the heedless.

وَاذكُر رَبَّكَ في نَفسِكَ تَضَرُّعًا وَخيفَةً وَدونَ الجَهرِ مِنَ القَولِ بِالغُدُوِّ وَالآصالِ وَلا تَكُن مِنَ الغافِلينَ (۲۰۵)

7-205a: What is meant by في نَفسِكَ (within thyself): The mention of loud speech comes later. The remembrance here is one in which the heart is engaged in remembrance, that is one feels awe in his heart from the effect of Allah’s greatness, and majesty.

خيفَةً – The original is خوفة . Supplication engenders humility and submissiveness, and the greatness of Allah engenders awe.

دونَ الجَهرِ – The demand of submissiveness and fear is that a person should not create too much noise. The purport of دونَ الجَهرِ is not that the voice should not be loud but only that a din should not be created and there should be moderation in the pitch of the voice.

غُدُوِّ – According to Al-Qamus, this is the plural of غُدۡوَۃ or this is a verbal noun meaning the morning time. Al Mufradat points out that in the Quran غُدُوّ appears opposite اٰصال as here and غداۃ opposite عَشِی , as in بِالغَداةِ وَالعَشِيِّ (morning and evening) (6:52).

آصالِ – It is the plural of اصل or اصیل . It is the time between late afternoon and sunset. The purport is the whole evening.

There is a mention here of the remembrance of Allah, and it is in two ways – one is in the heart and the other is loudly but in a voice not too loud, that is  الجَهرِ مِنَ القَولِ. The real meaning is that when remembering Allah in prayer or otherwise, and the greatest remembrance of Allah is in prayer, it should not be the case that the tongue is doing the ritual recitation, but the mind is somewhere else. Hence it is stated that when one is remembering with the tongue, the heart should also be in the same state and in awe of the greatness and glory of Allah so that the real purpose of the remembrance is fulfilled. The timings of the prayers are also included in بِالغُدُوِّ وَالآصالِ , on the one hand the morning or fajr prayer and on the other the afternoon or zuhur prayer to the night or isha prayer.

7-206 Surely those who are with thy Lord are not too proud to serve Him, and they glorify Him and prostrate themselves before Him.

 إِنَّ الَّذينَ عِندَ رَبِّكَ لا يَستَكبِرونَ عَن عِبادَتِهِ وَيُسَبِّحونَهُ وَلَهُ يَسجُدونَ (۲۰۶)

7-206a: عِندَ رَبِّكَ – This includes all those who are near to Allah.

In the arrangement of the Quran, this is the first place where there is prostration in the recitation. Prostration is prescribed by the Holy Prophet at certain places during the recitation of the Quran. Sometimes prostration follows the recitation of a command for prostration in the Quran and sometimes because of a mention of prostration in some other way. There are different supplications that the Holy Prophet made in this prostration. Some of these are:

۱۔ اللّٰھم لك سجد سوادی و بك اٰمن فوادی

۲۔ اللّٰھم ارزقنی علماً ینفعنی و عملا یرفعنی

۳۔ سجد وجہی للذی خلقه و شق سمعه و بصرہ بحولہ و قوته فتبارك اللّٰه احسن الخلقین

(My face has prostrated for the Being who caused it to be born and made its ears and eyes).

The last listed is from a hadith. The prostration during recitation is a testimony to how fast a Muslim or one who believes in the Quran should submit to the command of God.  

7-163 And ask them about the town which stood by the sea. When they violated the Sabbath, when their fish came to them on their Sabbath day on the surface, and when it was not their Sabbath they came not to them. Thus did We try them because they transgressed.^a

وَاسأَلهُم عَنِ القَريَةِ الَّتي كانَت حاضِرَةَ البَحرِ إِذ يَعدونَ فِي السَّبتِ إِذ تَأتيهِم حيتانُهُم يَومَ سَبتِهِم شُرَّعًا وَيَومَ لا يَسبِتونَ ۙ لا تَأتيهِم ۚ كَذٰلِكَ نَبلوهُم بِما كانوا يَفسُقونَ (۱۶۳)

7-163a: القَريَةِ – Some have called this town Ela which is between Madian and Tur on the shores of the Red Sea. Some consider it to be Madian itself.

حيتان – It is the plural of حوت meaning fish.

 شُرَّعًا – It is the plural of شارع which is derived from شَرۡع . Its meaning has a sense of visibility and manifestation. Hence the meaning of شُرَّعًا is ظاھرۃ علی وجه الماء (visible from the surface of the water).

The fishes coming to the surface of the water on the day of Sabbath but not on other days became a source of temptation for the Jews because they were prohibited from fishing on Sabbath. The fish were able to sense that they were not hunted on that day and felt secure coming to the surface. Animals have a sense whereby they can recognize the times when they will be safe.

This section gives more examples of the disobedience of the Jews. These examples were revealed to the Holy Prophet even before he had close contacts with the Jews so that he may not be saddened when he dealt with them by their obstinacy and insolence and that he should know that this was their national trait. Some people are gravely mistaken who hold that initially the Holy Prophet used to speak well of the Jews but when the Jews opposed him in Madinah then he started speaking ill about them. This surah is definitely of Makkan origin and the character of the Jews that this surah presents is the same as is presented in Surah Baqarah which is of Madinah origin.

7-164 And when a party of them said: Why preach you to a people whom Allah would destroy or whom He would chastise with a severe chastisement? They said: To be free from blame before your Lord, and that haply they may guard against evil.

وَإِذ قالَت أُمَّةٌ مِنهُم لِمَ تَعِظونَ قَومًا ۙ اللَّهُ مُهلِكُهُم أَو مُعَذِّبُهُم عَذابًا شَديدًا ۖ قالوا مَعذِرَةً إِلىٰ رَبِّكُم وَلَعَلَّهُم يَتَّقونَ (۱۶۴)

7-165 So when they neglected that whereof they had been reminded, We delivered those who forbade evil and We overtook those who were iniquitous with an evil chastisement because they transgressed.

 فَلَمّا نَسوا ما ذُكِّروا بِهِ أَنجَينَا الَّذينَ يَنهَونَ عَنِ السّوءِ وَأَخَذنَا الَّذينَ ظَلَموا بِعَذابٍ بَئيسٍ بِما كانوا يَفسُقونَ (۱۶۵)

7-166 So when they revoltingly persisted in that which they had been forbidden, We said to them: Be (as) apes, despised and hated.^a

فَلَمّا عَتَوا عَن ما نُهوا عَنهُ قُلنا لَهُم كونوا قِرَدَةً خاسِئينَ (۱۶۶)

7-166a: The explanation of the Jews being as apes has been given previously in 2-65a. The additional thing worthy of attention here is that along with the mention of making them as apes, it is mentioned in the next verse that Allah will continue raising rulers over them who will torment them severely. Rulers are appointed over humans and not apes and those tormented by rulers are also humans. This goes to show that their faces were not metamorphosed but remained human.

7-167 And when thy Lord declared that He would send against them to the day of Resurrection those who would subject them to severe torment. Surely thy Lord is Quick in requiting; and surely He is Forgiving, Merciful.^a

وَإِذ تَأَذَّنَ رَبُّكَ لَيَبعَثَنَّ عَلَيهِم إِلىٰ يَومِ القِيامَةِ مَن يَسومُهُم سوءَ العَذابِ ۗ إِنَّ رَبَّكَ لَسَريعُ العِقابِ ۖ وَإِنَّهُ لَغَفورٌ رَحيمٌ (۱۶۷)

7-167a: تَأَذَّنَ – For the meaning of اَذۡن see 2-97a. The meaning of تَأَذَّنَ is اَعۡلَم that is, gave this knowledge or gave this news.

Prophecy about the Jews: The Jews had been divested of governance even before the advent of Islam, and in whichever country they resided, they lived in a state of subjugation and humiliation. Prior to the advent of Islam, the Jewish nation was dispersed in countries near to Arabia. After the advent of Islam, the Jewish population spread to many countries but wherever they lived, they had to suffer many indignities at the hands of the rulers. The Jews were burdened with considerable hardships wherever they lived at the time of the advent of Islam and the Quran predicts that in future too, they will be subjected to similar hardships. However, in إِنَّهُ لَغَفورٌ رَحيمٌ (Surely, He is Forgiving, and Merciful ) there is glad tidings that if the Jewish nation reverts to Allah then He will forgive their faults, that is He will remove their punishment. 

7-168 And We divided them in the earth into parties — some of them are righteous and some of them are otherwise. And We tried them with blessings and misfortunes that they might turn.

وَقَطَّعناهُم فِي الأَرضِ أُمَمًا ۖ مِنهُمُ الصّالِحونَ وَمِنهُم دونَ ذٰلِكَ ۖ وَبَلَوناهُم بِالحَسَناتِ وَالسَّيِّئَاتِ لَعَلَّهُم يَرجِعونَ (۱۶۸)

7-169 Then after them came an evil posterity who inherited the Book, taking the frail goods of this low life and saying: It will be forgiven us. And if the like good came to them, they would take it (too). Was not a promise taken from them in the Book that they would not speak anything about Allah but the truth? And they study what is in it. And the abode of the Hereafter is better for those who keep their duty. Do you not then understand?

فَخَلَفَ مِن بَعدِهِم خَلفٌ وَرِثُوا الكِتابَ يَأخُذونَ عَرَضَ هٰذَا الأَدنىٰ وَيَقولونَ سَيُغفَرُ لَنا وَإِن يَأتِهِم عَرَضٌ مِثلُهُ يَأخُذوهُ ۚ أَلَم يُؤخَذ عَلَيهِم ميثاقُ الكِتابِ أَن لا يَقولوا عَلَى اللَّهِ إِلَّا الحَقَّ وَدَرَسوا ما فيهِ ۗ وَالدّارُ الآخِرَةُ خَيرٌ لِلَّذينَ يَتَّقونَ ۗ أَفَلا تَعقِلونَ (۱۶۹)

7-169a: خَلۡف – Its common meaning is back or rear end, but in particular this word is used in a bad context as compared to خَلَف which is used in a good context. Thus, the meaning of خَلۡف is المتأ خِّرۡ لِقُصُورِ مَنۡزِلته (A successor but of a lesser status) (R).

عَرَضٌ – It means the provisions of the world or goods that are not permanent (R).

يَقولونَ – قول – It is used here in the sense of belief, that is they leave religion to gain the world and then believe that they will be forgiven. The purport is that it is just something that they say with their mouths.

ميثاقُ الكِتابِ – It means the covenant that is in the Book, that is the Torah. Thus, the connection between the two nouns is through فی .

The meaning is that in the earlier generations there were some virtuous people but those who came after them were mostly degenerate. They had no regard for religion or morals when it came to obtaining worldly provisions but believed that God, in any case, would forgive them. They persisted with their sinful ways even though one can only hope for forgiveness when one is truly repentant and stops sinning. Although this principle of forgiveness is given in a narration of the Bani Israel but there is a portrayal in this narration of the Muslims as well.

7-170 And as for those who hold fast by the Book and keep up prayer — surely We waste not the reward of the reformers.

وَالَّذينَ يُمَسِّكونَ بِالكِتابِ وَأَقامُوا الصَّلاةَ إِنّا لا نُضيعُ أَجرَ المُصلِحينَ (۱۷۰)

7-171 And when We shook the mountain over them as if it were a covering, and they thought that it was going to fall down upon them: Hold on firmly that which We have given you, and be mindful of that which is in it, so that you may guard against evil.^a

وَإِذ نَتَقنَا الجَبَلَ فَوقَهُم كَأَنَّهُ ظُلَّةٌ وَظَنّوا أَنَّهُ واقِعٌ بِهِم خُذوا ما آتَيناكُم بِقُوَّةٍ وَاذكُروا ما فيهِ لَعَلَّكُم تَتَّقونَ (۱۷۱)

7-171a: نَتَقنَا – نَتۡق – The dictionary meaning of نَتۡق is الزَعۡزَعَةُ و الۡھَزُّ (to bring something into motion and to shake it) (LA). Accordingly, there is a poetic verse: وَنَتَقُوا احلا منا الۡا ثاقِلا باں . Its meaning also includes to pull a thing and uproot it. However, when the meaning of نَتَقۡتُ الشئ in the dictionary is also given as حَرَّکۡتُه (movement; motion) and mention is made a little earlier of رجفة that is earthquake, then the same meaning must be taken here. Further, uprooting the mountain and holding it above the Israelites to get their oath of obedience is against the rule that Allah has kept in His sharia: فَمَن شاءَ فَليُؤمِن وَمَن شاءَ فَليَكفُر (So let him who please believe, and let him who please disbelieve) (18:29).

ظُلَّةٌ – It is a cloud that gives shade and it is generally used in situations that are not likable, as in عَذابُ يَومِ الظُّلَّةِ (chastisement of the day of Covering). Its plural is ظلل as in في ظُلَلٍ مِنَ الغَمامِ (in the shadows of the clouds) (2:210) and وَإِذا غَشِيَهُم مَوجٌ كَالظُّلَلِ (And when a wave like awnings covers them) (31:32) (R).

It is the state of the Israelites that is mentioned here when they were at the base of the mountain and a severe earthquake occurred which made them think that the mountain was going to fall on them.

7-158 Say: O mankind, surely I am the Messenger of Allah to you all, of Him, Whose is the kingdom of the heavens and the earth. There is no god but He; He gives life and causes death. So believe in Allah and His Messenger, the Ummi Prophet who believes in Allah and His words, and follow him so that you may be guided aright.^a

قُل يا أَيُّهَا النّاسُ إِنّي رَسولُ اللَّهِ إِلَيكُم جَميعًا الَّذي لَهُ مُلكُ السَّماواتِ وَالأَرضِ ۖ لا إِلٰهَ إِلّا هُوَ يُحيي وَيُميتُ ۖ فَآمِنوا بِاللَّهِ وَرَسولِهِ النَّبِيِّ الأُمِّيِّ الَّذي يُؤمِنُ بِاللَّهِ وَكَلِماتِهِ وَاتَّبِعوهُ لَعَلَّكُم تَهتَدونَ (۱۵۸)

7-158a: A prophet for all nations: The attribute given here of the Arabian Prophet is that he is a prophet to all nations and the prophecies of his advent in the Torah and Gospel are not without significance. The emphasis given to those prophecies is because this Arabian Prophet was to be a Messenger for all nations. All prophets who preceded the Holy Prophet were ordained only for their respective nations as is obvious from the narration of these prophets in this Surah. The prevailing conditions at the time necessitated that their ministries be curtailed but the effect of that was that it resulted in national divisions and differences. Hence in the end, Allah sent a Prophet to gather all nations under his flag and to preach the Oneness of God to all nations. Prior to Islam all the religions were national religions, and all the prophets were national prophets but the religion for all nations and the prophet for the entire humanity has been only one and that is the one who was Divinely commanded to declare: إِنّي رَسولُ اللَّهِ إِلَيكُم جَميعًا (I am the Messenger of Allah to you all).

7-159 And of Moses’ people is a party who guide with truth, and therewith they do justice.^a

وَمِن قَومِ موسىٰ أُمَّةٌ يَهدونَ بِالحَقِّ وَبِهِ يَعدِلونَ (۱۵۹)

7-159a: The purport here is that the entire Israelite nation was not disobedient. There were people among them who guided the people with truth. They adhered to the truth and in their affairs, they decided matters equitably and with justice. 

7-160 And We divided them into twelve tribes, as nations. And We revealed to Moses when his people asked him for water: Strike the rock with thy staff; so out flowed from it twelve springs. Each tribe knew its drinking-place. And We made the clouds to give shade over them and We sent to them manna and quails. Eat of the good things We have given you. And they did not do Us any harm, but they wronged themselves.

وَقَطَّعناهُمُ اثنَتَي عَشرَةَ أَسباطًا أُمَمًا ۚ وَأَوحَينا إِلىٰ موسىٰ إِذِ استَسقاهُ قَومُهُ أَنِ اضرِب بِعَصاكَ الحَجَرَ ۖ فَانبَجَسَت مِنهُ اثنَتا عَشرَةَ عَينًا ۖ قَد عَلِمَ كُلُّ أُناسٍ مَشرَبَهُم ۚ وَظَلَّلنا عَلَيهِمُ الغَمامَ وَأَنزَلنا عَلَيهِمُ المَنَّ وَالسَّلوىٰ ۖ كُلوا مِن طَيِّباتِ ما رَزَقناكُم ۚ وَما ظَلَمونا وَلٰكِن كانوا أَنفُسَهُم يَظلِمونَ (۱۶۰)

7-161 And when it was said to them: Dwell in this town and eat from it whence you wish, and make petition for forgiveness, and enter the gate submissively, We shall forgive you your wrongs. We shall give more to the doers of good.

وَإِذ قيلَ لَهُمُ اسكُنوا هٰذِهِ القَريَةَ وَكُلوا مِنها حَيثُ شِئتُم وَقولوا حِطَّةٌ وَادخُلُوا البابَ سُجَّدًا نَغفِر لَكُم خَطيئَاتِكُم ۚ سَنَزيدُ المُحسِنينَ (۱۶۱)

7-162 But those who were unjust among them changed it for a word other than that which they were told, so We sent upon them a pestilence from heaven for their wrongdoing.^a

فَبَدَّلَ الَّذينَ ظَلَموا مِنهُم قَولًا غَيرَ الَّذي قيلَ لَهُم فَأَرسَلنا عَلَيهِم رِجزًا مِنَ السَّماءِ بِما كانوا يَظلِمونَ (۱۶۲)

7-162a: These events are being narrated for the third time. The first time is in Surah Al Baqarah during a narration about Moses, the second time is in Surah Al Nisa during a narration about Jesus and the third time here during a discussion of the Holy Prophet.

7-152 Those who took the calf (for a god) — wrath from their Lord, and disgrace in this world’s life, will surely overtake them. And thus do We recompense those who invent lies.^a

إِنَّ الَّذينَ اتَّخَذُوا العِجلَ سَيَنالُهُم غَضَبٌ مِن رَبِّهِم وَذِلَّةٌ فِي الحَياةِ الدُّنيا ۚ وَكَذٰلِكَ نَجزِي المُفتَرينَ (۱۵۲)

7-152a: These words show that the term فَاقتُلوا أَنفُسَكُم in verse 2:54 does not literally mean kill yourselves because here the punishment is described as wrath from their Lord and disgrace in this world’s life. In the next verse, it is stated that even this punishment will be forgiven if there is sincere repentance.

7-153 And those who do evil deeds, then repent after that and believe — thy Lord after that is surely Forgiving, Merciful.

وَالَّذينَ عَمِلُوا السَّيِّئَاتِ ثُمَّ تابوا مِن بَعدِها وَآمَنوا إِنَّ رَبَّكَ مِن بَعدِها لَغَفورٌ رَحيمٌ (۱۵۳)

7-154 And when Moses’ anger calmed down, he took up the tablets; and in the writing thereof was guidance and mercy for those who fear their Lord.

وَلَمّا سَكَتَ عَن موسَى الغَضَبُ أَخَذَ الأَلواحَ ۖ وَفي نُسخَتِها هُدًى وَرَحمَةٌ لِلَّذينَ هُم لِرَبِّهِم يَرهَبونَ (۱۵۴)

7-154a: Exodus 32:19 states that Moses broke the tablets in his wrath, but the Quran contradicts this and neither is such an act befitting a prophet. Showing disdain towards the commandments of God because of anger towards the people cannot be the work of a prophet. This also shows that the Quran does not borrow from the Bible and its source is something else. This is the reason it keeps on correcting errors in the Bible. In this narration alone, three errors of the Bible are corrected. First, the nonparticipation of Aaron in the making of the calf whereas in the Bible, Aaron is the main architect of making the calf. Second, the breaking of the tablets by Moses as stated in the Bible  (Exodus 32:19) is contradicted. Third, burning of the calf, grounding it to powder, strewing it upon the water and making the Bani Israel drink it, as stated in the Bible, is a meaningless action. See Exodus 32:20.

7-155 And Moses chose of his people seventy men for Our appointment.^a So when the earthquake overtook them, he said: My Lord, if Thou hadst pleased, Thou hadst destroyed them before and myself (too). Wilt Thou destroy us for that which the foolish among us have done? It is naught but Thy trial. Thou causest to perish thereby whom Thou pleasest and guidest whom Thou pleasest. Thou art our Protector, so forgive us and have mercy on us, and Thou art the Best of those who forgive.^b

وَاختارَ موسىٰ قَومَهُ سَبعينَ رَجُلًا لِميقاتِنا ۖ فَلَمّا أَخَذَتهُمُ الرَّجفَةُ قالَ رَبِّ لَو شِئتَ أَهلَكتَهُم مِن قَبلُ وَإِيّايَ ۖ أَتُهلِكُنا بِما فَعَلَ السُّفَهاءُ مِنّا ۖ إِن هِيَ إِلّا فِتنَتُكَ تُضِلُّ بِها مَن تَشاءُ وَتَهدي مَن تَشاءُ ۖ أَنتَ وَلِيُّنا فَاغفِر لَنا وَارحَمنا ۖ وَأَنتَ خَيرُ الغافِرينَ (۱۵۵)

7-155a: After mentioning the incident of the golden calf, the narrative returns to the real event of Moses going to the mountain. It is worth remembering that the Quran has mentioned only one appointed meeting on the mountain while the Torah has Moses going to Mount Sinai twice, the second visit being necessitated because Moses had broken the tablets after the first visit. Thus, according to the Torah, Moses broke the first set of tablets he had brought from the mountain in a fit of rage and so he went again to get the tablets from the mountain. The Quran does not accept that the tablets were broken, hence there is no mention of a second visit to the mountain and nor was it necessary. However, some commentators have tried to justify a second visit. According to one explanation, Allah’s displeasure at the making of the calf necessitated a second visit to the mountain. According to another explanation, the Israelites accused Moses of murdering Aaron and to exonerate himself, Moses took these seventy men to Aaron’s grave. These are mere fables. The seventy men mentioned here are the ones who accompanied Moses when Allah called Moses to the mountain to give him the shariah. These men are the ones who had said: لَن نُؤمِنَ لَكَ حَتّىٰ نَرَى اللَّهَ جَهرَةً (we will not believe in thee till we see Allah manifestly) (2:55). There is also a narration cited in Ibn Jarir to support this. The events of Mount Sinai are mentioned after the incident of the calf because it is intended to draw attention to the prophecy that was revealed to Moses in the Torah which is clearly explained in verse 7:157.

7-155b: For the meaning of الرَّجفَةُ see 7-78a. In 2:55 it is called الصّاعِقَةُ (the punishment) which is here called الرَّجفَةُ (earthquake). In both the places, it is the same event that is being described. فاخَذَتهُمُ الرَّجفَةُ و ھی الصّاعِقَةُ  (IJ). Although الصّاعِقَةُ has several meanings but الرَّجفَةُ has a single meaning, earthquake. Because one of the meaning of الصّاعِقَةُ is a loud noise, the use of this word shows there was a rumbling sound that preceded the severe earthquake.

Some commentators have only taken the incident of fainting here قیل غشی علیہم ثم افاقوا (RM) that is he fainted but then recovered اواصعقہم فسلب افھامہم (IJ) that is they were struck by a thunderbolt so that they were knocked senseless. This interpretation is correct as shown in 2:56a. The statement: which the foolish among us have done, refers to the demand to see Allah manifestly before they would believe.

7-156 And ordain for us good in this world’s life and in the Hereafter, for surely we turn to Thee. He said: I afflict with My chastisement whom I please, and My mercy encompasses all things. So I ordain it for those who keep their duty and pay the poor-rate, and those who believe in Our messages—^a

 وَاكتُب لَنا في هٰذِهِ الدُّنيا حَسَنَةً وَفِي الآخِرَةِ إِنّا هُدنا إِلَيكَ ۚ قالَ عَذابي أُصيبُ بِهِ مَن أَشاءُ ۖ وَرَحمَتي وَسِعَت كُلَّ شَيءٍ ۚ فَسَأَكتُبُها لِلَّذينَ يَتَّقونَ وَيُؤتونَ الزَّكاةَ وَالَّذينَ هُم بِآياتِنا يُؤمِنونَ (۱۵۶)

7-156a: وَرَحمَتي وَسِعَت كُلَّ شَيءٍ – It is the Holy Prophet who was given knowledge of the expansiveness of Allah’s mercy. It encompasses everything in this world and includes Muslims and disbelievers, obedient and disobedient persons. He is Beneficent and His beneficence operates without the need of any actions. Hence even disbelievers receive benefit, but it is specially confirmed for the believers.

7-157 Those who follow the Messenger-Prophet, the Ummi, whom they find mentioned in the Torah and the Gospel. He enjoins them good and forbids them evil, and makes lawful to them the good things and prohibits for them impure things, and removes from them their burden and the shackles which were on them. So those who believe in him and honor him and help him, and follow the light which has been sent down with him — these are the successful.

 الَّذينَ يَتَّبِعونَ الرَّسولَ النَّبِيَّ الأُمِّيَّ الَّذي يَجِدونَهُ مَكتوبًا عِندَهُم فِي التَّوراةِ وَالإِنجيلِ يَأمُرُهُم بِالمَعروفِ وَيَنهاهُم عَنِ المُنكَرِ وَيُحِلُّ لَهُمُ الطَّيِّباتِ وَيُحَرِّمُ عَلَيهِمُ الخَبائِثَ وَيَضَعُ عَنهُم إِصرَهُم وَالأَغلالَ الَّتي كانَت عَلَيهِم ۚ فَالَّذينَ آمَنوا بِهِ وَعَزَّروهُ وَنَصَروهُ وَاتَّبَعُوا النّورَ الَّذي أُنزِلَ مَعَهُ ۙ أُولٰئِكَ هُمُ المُفلِحونَ (۱۵۷)

7-157a: الأُمِّيَّ – An unlettered person is called امی and the word is also used for a person who is connected with Makkah, that is ام القریٰ . See 2:78a. By النَّبِيَّ الأُمِّيَّ is meant the Arabian Prophet as will be shown later.

إِصرَهُم – For the meaning of اِصۡر see 2:286b. The meaning here is a covenant whose breach will prevent a person from reward and charity like the covenant which is taken through the Companions of the Holy Prophet. Generally, it can be used for any matter which stops one from doing good (R).

أَغلالَ – It is the plural of غُلّ for which see 4:141a. It is an iron clamp with which the hands are tied to the neck. Its meaning is also a thing that will stop a person from working.

عَزَّروهُ – Is assistance blended with respect and reverence. Derived from it is تعزیر which means punishment because that too is assistance that stops a person from injustice (R).

In the narration of how Moses got the Torah, mention is made of the prophecy, and it is necessary to do so, of the advent of the Holy Prophet. In fact, it is for this purpose that Moses is mentioned. In this prophecy, mention is made of the امی Messenger-Prophet. If امی is taken to mean illiterate, then there is no mention in the Torah prophecy of the coming of an uneducated messenger, but if its meaning is taken as connected with ام القریٰ  (the mother of towns), that is Makkah or Arabia, there is mention in the prophecy of the advent of the Arabian prophet. This prophecy of Moses is in Deuteronomy 18: 15-18 where the Bani Israel are addressed by Moses that the Lord God will raise a prophet from their brethren, and it is obvious that the brethren of Bani Israel are the Bani Ishmael. In this way, they are informed that the prophet will be Arabian. There is a further confirmation of this in the Torah statement that he will rise from Faran.

Prophecy of the Holy Prophet’s advent in the Gospel: The second thing revealed about this prophet is that he is mentioned not only in the Torah but in the Gospel as well. The mention in the Gospel is in two ways. First there is a mention of this prophet, the like of Moses, in the Gospel (See John 1:21) which shows that he had not come till the advent of Jesus. Second, there is a prophecy of Jesus about the coming of Paraclete (Comforter) (John14:16). These are manifest prophecies that have not been fulfilled in another except the Holy Prophet.

The attributes of the Promised Prophet: The attributes of the Promised Prophet are mentioned after the prophecies. The purport of removes from them their burden (اصرا )and the shackles (أَغلالَ ) is that he will remove all obstacles that holds a person back from doing good. Thus, he cuts the roots of evil and opens the real paths to goodness. A great sign of the truthfulness of the Holy Prophet for the Ahle Kitab is that a people they had tried to reform unsuccessfully were shedding all their vices and becoming models of purity under the virtuous tutelage of the Holy Prophet and were freeing themselves from centuries old evils and customs. Similarly, the spreading of goodness throughout the world could not be the work of any but a truthful person. Hence when the prophecies were mentioned, it also became necessary to tell that the shackles that the Ahl Kitab were not able to break were broken by an unlettered person from Arabia and this is sufficient proof that He was ordained by God.  

7-148 And Moses’ people made of their ornaments a calf after him — a (lifeless) body, having a lowing sound. Could they not see that it spoke not to them, nor guided them in the way? They took it (for worship) and they were unjust.^a

وَاتَّخَذَ قَومُ موسىٰ مِن بَعدِهِ مِن حُلِيِّهِم عِجلًا جَسَدًا لَهُ خُوارٌ ۚ أَلَم يَرَوا أَنَّهُ لا يُكَلِّمُهُم وَلا يَهديهِم سَبيلًا ۘ اتَّخَذوهُ وَكانوا ظالِمينَ (۱۴۸)

7-148a: حُلِيّ – It is the plural of حَلۡ which means ornaments. Elsewhere this word is used in: يُحَلَّونَ فيها مِن أَساوِرَ مِن ذَهَبٍ (they are adorned therein with bracelets of gold) (18:31) and وَحُلّوا أَساوِرَ مِن فِضَّةٍ (and they are adorned with bracelets of silver) (76:21). The meaning of حلیة is also jewelry, as in: أَوَمَن يُنَشَّأُ فِي الحِليَةِ (Is one decked in ornaments…) (43:18). In the wilderness, the Israelites probably did not have much wealth and riches, so they gathered their ornaments or they took donations of ornaments from what they possessed, and used it to make the image of a calf.

جَسَدًا – It is either a substitute for عِجلًا or it is its attribute, that is that it was merely a body without life.

خُوارٌ – It is the mooing of a cow.

Allah’s discourse can never be terminated: The argument given against taking the calf as a deity is that it could not speak to them nor give them any guidance. It follows that a deity can only be one who will speak and guide. Those who consider that God has terminated speaking in this period stand guilty of denying His godhood by virtue of this argument.

7-149 And when they repented and saw that they had gone astray, they said: If our Lord have not mercy on us and forgive us, we shall certainly be of the losers.^a

وَلَمّا سُقِطَ في أَيديهِم وَرَأَوا أَنَّهُم قَد ضَلّوا قالوا لَئِن لَم يَرحَمنا رَبُّنا وَيَغفِر لَنا لَنَكونَنَّ مِنَ الخاسِرينَ (۱۴۹)

7-149a: سُقِطَ في أَيديهِم – سُقُوط is falling from a high place to a low place, and سُقِطَ في أَيديهِم is used as a proverb to denote being regretful, ashamed and penitent.

7-150 And when Moses returned to his people, wrathful, grieved, he said: Evil is that which you have done after me!^a Did you hasten on the judgment of your Lord?^b And he threw down the tablets and seized his brother by the head, dragging him towards him. He said: Son of my mother, the people reckoned me weak and had well-nigh slain me. So make not the enemies to rejoice over me and count me not among the unjust people.^c

وَلَمّا رَجَعَ موسىٰ إِلىٰ قَومِهِ غَضبانَ أَسِفًا قالَ بِئسَما خَلَفتُموني مِن بَعدي ۖ أَعَجِلتُم أَمرَ رَبِّكُم ۖ وَأَلقَى الأَلواحَ وَأَخَذَ بِرَأسِ أَخيهِ يَجُرُّهُ إِلَيهِ ۚ قالَ ابنَ أُمَّ إِنَّ القَومَ استَضعَفوني وَكادوا يَقتُلونَني فَلا تُشمِت بِيَ الأَعداءَ وَلا تَجعَلني مَعَ القَومِ الظّالِمينَ (۱۵۰)

150a: أَسِفًا – اَسَف is grief accompanied with anger, but it is also used separately for only grief or only anger (R). Moses had learnt about this lapse through revelation, as stated in: قالَ فَإِنّا قَد فَتَنّا قَومَكَ مِن بَعدِكَ وَأَضَلَّهُمُ السّامِرِيُّ (He said: Surely We have tried thy people in thy absence, and the Samiri has led them astray) (20:85). Moses was therefore in a rage at this polytheistic act of his people. Being angry at this kind of an affair is not prohibited. Instead, it is to be commended.

150b: عَجِلتُم أَمرَ رَبِّكُم – Its meaning has been understood in several ways. One interpretation is: عجلتم عما امر کم به ربکم (You made haste with the promise that your Lord had given you). In Kashshaf, the meaning of عجل عن الامر in عَجِلتُم أَمرَ رَبِّكُم is taken as ترکه غیر تام that is left it incomplete. However, its explanation is given in Surah Ta Ha where in verse 20:86 after a similar recounting, it is stated: أَفَطالَ عَلَيكُمُ العَهدُ أَم أَرَدتُم أَن يَحِلَّ عَلَيكُم غَضَبٌ مِن رَبِّكُم (Did the promised time, then seem long to you or did you wish that displeasure from your Lord should come upon you) (20:86). The purport is: Did the compact of forty days seem too long to you or did you want Allah’s wrath to descend on you. So, the meaning of أَمرَ رَبِّكُم is the punishment of your Lord or His wrath. أَمر in the sense of punishment occurs in the Quran. Moses is thus telling the Israelites that punishment befalls a nation much later after its prophet has passed away, but you the Israelites have sought to bring it in my lifetime and before me, and so quickly.

150c: تُشمِت – It is derived from شمت and شَمَاتَة is the happiness occasioned when the enemy is afflicted by a calamity. تَشۡمِیۡت is the blessing called out to a person who sneezes as if to redress the شَمَاتَة (the happiness caused to an enemy by the affliction of sneezing) (R).

The Quran categorically rejects that Aaron had any part in the making of the golden calf and thus contradicts the assertion of the Bible that Aaron was instrumental in making the calf. As it appears here, the only reason Aaron remained quiet was that he if he had commanded the Israelites to desist, they would have killed him. Moses was rightly angered and caught Aaron by the head and pulled him. Probably, he also had in mind that Aaron should have commanded them to desist. However, when Moses heard his brother’s excuse, he included him in his prayer that he rendered to God. Aaron’s referring to Moses as the son of my mother is to attract Moses’ attention to being merciful.

7-151 He said: My Lord, forgive me and my brother, and admit us to Thy mercy, and Thou art the Most Merciful of those who show mercy.

 قالَ رَبِّ اغفِر لي وَلِأَخي وَأَدخِلنا في رَحمَتِكَ ۖ وَأَنتَ أَرحَمُ الرّاحِمينَ (۱۵۱)