Tag: hadith

16-66   And surely there is a lesson for you in the cattle: We give you to drink of what is in their bellies — from betwixt the feces and the blood — pure milk, agreeable to the drinkers.^a

وَإِنَّ لَكُمْ فِى ٱلْأَنْعَـٰمِ لَعِبْرَةًۭ ۖ نُّسْقِيكُم مِّمَّا فِى بُطُونِهِۦ مِنۢ بَيْنِ فَرْثٍۢ وَدَمٍۢ لَّبَنًا خَالِصًۭا سَآئِغًۭا لِّلشَّـٰرِبِينَ (۶۶)

16-66a: A lesson from the quadrupeds: The last section mentioned that Divine revelation is needed to do away with injustice and dissension among religions. An objection is often made that humans can do everything using their own intellect. The counter argument put forward is that if one needs milk, it is not possible for humans to take fodder and grass and create an extract from it in the form of milk. Instead, Allah through His power, has created in animals a system which converts the fodder into three things: refuse which is passed out as dung, blood which is necessary for its wellbeing and survival, and between these two milk is made, which is a very pleasing drink for humans. Just as humans are dependent on nature’s machinery to make an essential need for their life, like milk, which they cannot make on their own, similarly their own efforts cannot manufacture the spiritual elixir necessary for spiritual survival.

16-67   And of the fruits of the palms and the grapes, you obtain from them intoxicants and goodly provision. There is surely a sign in this for a people who ponder.^a

وَمِن ثَمَرَٰتِ ٱلنَّخِيلِ وَٱلْأَعْنَـٰبِ تَتَّخِذُونَ مِنْهُ سَكَرًۭا وَرِزْقًا حَسَنًا ۗ إِنَّ فِى ذَٰلِكَ لَـَٔايَةًۭ لِّقَوْمٍۢ يَعْقِلُونَ (۶۷)

16-67a: سكر – For سُكۡر see 4-44a and سَكَر is used for a thing which creates intoxication or سُكَر  (R), which is wine (IJ).

Lessons from other creations: This verse expands on the subject of the last verse by explaining that for the wellbeing of humans, Allah has created many varieties of fruits. Accordingly, it is necessary that He should Himself create the means for their spiritual wellbeing and not leave it up to human beings, because humans cannot create without raw materials. They can, however, use existing things to make other things and attention is drawn to two types of uses, one bad and the other good. One can make wine from the God created fruits which is a deleterious use because wine is harmful, but one can also use the fruit as a nourishing food. By juxtaposing good provision with intoxicants, there is a clear indication of the deleterious effect of wine even though the command for prohibition had not yet been given, which came later in Madinah whereas this surah belongs to the Makkan period. However, the way in which intoxicants are mentioned shows clearly that the entire teaching of the Quran is consistent and subscribes to one rule.

16-68   And thy Lord revealed to the bee: Make hives in the mountains and in the trees and in what they build,

وَأَوْحَىٰ رَبُّكَ إِلَى ٱلنَّحْلِ أَنِ ٱتَّخِذِى مِنَ ٱلْجِبَالِ بُيُوتًۭا وَمِنَ ٱلشَّجَرِ وَمِمَّا يَعْرِشُونَ (۶۸)

16-69   Then eat of all the fruits and walk in the ways of thy Lord submissively. There comes forth from their bellies a beverage of many hues, in which there is healing for men. Therein is surely a sign for a people who reflect.^a

ثُمَّ كُلِى مِن كُلِّ ٱلثَّمَرَٰتِ فَٱسْلُكِى سُبُلَ رَبِّكِ ذُلُلًۭا ۚ يَخْرُجُ مِنۢ بُطُونِهَا شَرَابٌۭ مُّخْتَلِفٌ أَلْوَٰنُهُۥ فِيهِ شِفَآءٌۭ لِّلنَّاسِ ۗ إِنَّ فِى ذَٰلِكَ لَـَٔايَةًۭ لِّقَوْمٍۢ يَتَفَكَّرُونَ (۶۹)

16-69a: Lesson from the honeybee: This third example further elucidates the theme of why revelation is needed and the verse clearly mentions revelation, even though the revelation to the bee is of a different kind. The honeybee does not acquire knowledge, it simply follows its God given instincts to obtain nectar from various flowers and to collect it in a form that is a means of healing for humans. Humans can expend all their knowledge but cannot make the same thing. Similarly, when a person needs guidance and a spiritual honey for his spiritual healing, that need cannot be met by book learning from a university. What is needed is Divine revelation. However, the relationship that Allah has with humans is far greater and of a higher order than the connection of Allah with His other creation, such as the honeybee. Furthermore, the objective for which humans are created is also far greater and higher than that of the other creation. Hence the nature and quality of revelation that comes to humans is also superior and of a higher quality. It is only Divine revelation that can adjudicate the differences between all the religions. No human can do this through their own effort. For further elucidation of this issue see the introductory note to this surah.

16-70   And Allah creates you, then He causes you to die; and of you is he who is brought back to the worst part of life, so that he knows nothing after having knowledge. Surely Allah is Knowing, Powerful.^a

وَٱللَّهُ خَلَقَكُمْ ثُمَّ يَتَوَفَّىٰكُمْ ۚ وَمِنكُم مَّن يُرَدُّ إِلَىٰٓ أَرْذَلِ ٱلْعُمُرِ لِكَىْ لَا يَعْلَمَ بَعْدَ عِلْمٍۢ شَيْـًٔا ۚ إِنَّ ٱللَّهَ عَلِيمٌۭ قَدِيرٌۭ (۷۰)

16-70a: The changing condition of a human during his lifetime is a manifestation of the power of God. A person is born, then grows, then is diminished until he dies. By أَرْذَلِ ٱلْعُمُر or the worst part of life is meant that part of life in which one becomes helpless and powerless, or a part of life in which one suffers humiliation and disgrace. By knows nothing after having knowledge is meant that he forgets what he has learned and also that his knowledge plateaus and he is unable to acquire more knowledge. In the varying life conditions of humans, there is also a lesson for nations that they are also subject to decline and there is a clear reference to this in the verse. It is also implied that there is a limit to a person’s knowledge, while Allah’s knowledge is limitless.

13-32   And messengers before thee were certainly mocked, but I gave respite to those who disbelieved, then I seized them. How (awful) was then My requital!^a

وَلَقَدِ ٱسْتُهْزِئَ بِرُسُلٍۢ مِّن قَبْلِكَ فَأَمْلَيْتُ لِلَّذِينَ كَفَرُوا۟ ثُمَّ أَخَذْتُهُمْ ۖ فَكَيْفَ كَانَ عِقَابِ (۳۲)

13-32a: The mocking of the disbelievers is mentioned here because when they were promised punishment, they would laugh thinking how a man no one paid any heed to and had no power could humble and defeat them.

13-33   Is, then, He Who watches every soul as to what it earns —? And yet they ascribe partners to Allah! Say: Name them. Would you inform Him of that which He knows not in the earth, or of an outward saying? Rather, their plan is made fair-seeming to those who disbelieve, and they are kept back from the path. And whom Allah leaves in error, he has no guide.^a

أَفَمَنْ هُوَ قَآئِمٌ عَلَىٰ كُلِّ نَفْسٍۭ بِمَا كَسَبَتْ ۗ وَجَعَلُوا۟ لِلَّهِ شُرَكَآءَ قُلْ سَمُّوهُمْ ۚ أَمْ تُنَبِّـُٔونَهُۥ بِمَا لَا يَعْلَمُ فِى ٱلْأَرْضِ أَم بِظَـٰهِرٍۢ مِّنَ ٱلْقَوْلِ ۗ بَلْ زُيِّنَ لِلَّذِينَ كَفَرُوا۟ مَكْرُهُمْ وَصُدُّوا۟ عَنِ ٱلسَّبِيلِ ۗ وَمَن يُضْلِلِ ٱللَّهُ فَمَا لَهُۥ مِنْ هَادٍۢ (۳۳)

13-33a: مَنْ هُوَ قَآئِمٌ – The meaning of قَآئِمٌ here is حافظ guardian, preserver, vindicator because قیام also takes on the meaning of مُرَاعَاۃ observing, adherence, compliance with, abidance by (R). The meaning of He Who watches is that Allah is a witness or observer Who preserves the acts or deeds and determines the reward and punishment. Hence Allah rewards or punishes a person for everything the person does. He does not waste any act or deed. This is the majesty of Allah and not withstanding this, the disbelievers have set up partners with Him.

Refutation of polytheism: The objective here is to make people reflect on whether the partners they associate with Allah can punish or reward people according to their actions. Do they have any ability to observe the actions of people and then determine their reward and punishment? Commentators consider کمن لیس کذٰلك to be the omitted subject of مَنْ هُوَ قَآئِمٌ so that the beginning of the verse becomes: Can he (the partner) be like He who watches every soul as to what it earns? There is also an indication in قَآئِمٌ عَلَىٰ كُلِّ نَفْسٍۭ  watches every soul that Allah is recording their planning against the Holy Prophet, and this is further clarified at the end of the verse in مَكْرُهُمْ their plan is made fair seeming.

سَمُّوهُمْ –سَمّاہُ means he gave something a name (اسم ) or mark of identity (عَلم.) In the words سَمَّيْتُهَا مَرْيَمَ named it Mary (3:36), Maryam is the proper noun (or mark of identity).  اسم is that by which the named object becomes known and is recognized from it. Therefore, it is also used for the attributes or qualities of a thing. In  لَيُسَمُّونَ ٱلْمَلَـٰٓئِكَةَ تَسْمِيَةَ (53:27), the words they name the angels with female names do not mean that they suggest some female names for the angels, but that they attribute the female gender to angels and consider the angels as daughters of Allah.

In  هَلْ تَعْلَمُ لَهُۥ سَمِيًّۭا Knowest thou any one equal to Him (19:65) by سمی or namesake is meant one equal to Him, one who has the attributes of Allah and truly deserves those attributes.  This is not about someone literally named Allah or having His other attributive names because many people have such names. Similarly, in سَمُّوهُمْ the command سمی name them does not mean: tell us what their names are, e.g. Lat or Uzza. The meaning is tell us about those whom you call gods, whether they justify being described by these names (R). Some have interpreted this as meaning that they are not even worth mentioning (RM).

False deities: أَمْ تُنَبِّـُٔونَهُۥ بِمَا لَا يَعْلَمُ فِى ٱلْأَرْضِ أَم بِظَـٰهِرٍۢ مِّنَ ٱلْقَوْلِ : Would you inform Him of that which He knows not in the earth, or of an outward saying, means that Allah has no knowledge of such partners. They create partners that have no reality and no existence and then do they try to tell Allah that there is something that He does not know? The meaning of بِظَـٰهِرٍۢ مِّنَ ٱلْقَوْلِ is taken to be what is false, something that has no reality. Another meaning taken is: Has Allah revealed any Book in which things being worshipped are called gods? (RM). Based on the context another meaning can be: Allah witnesses every act and do you then make partners with Him and inform Him through these partners of something that He does not know, or do you think that there are certain hidden matters that Allah is not aware of, and He gets to know of these matters through these partners, or do you think that Allah does not get to know certain manifest and open things and these things reach Him through the partners?

13-34   For them is chastisement in this world’s life, and the chastisement of the Hereafter is certainly more grievous. And they have no protector against Allah.

لَّهُمْ عَذَابٌۭ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا ۖ وَلَعَذَابُ ٱلْـَٔاخِرَةِ أَشَقُّ ۖ وَمَا لَهُم مِّنَ ٱللَّهِ مِن وَاقٍۢ (۳۴)

13-35   A parable of the Garden which is promised to those who keep their duty: Therein flow rivers. Its fruits are perpetual and its plenty. Such is the end for those who keep their duty; and the end for the disbelievers is the Fire.^a

مَّثَلُ ٱلْجَنَّةِ ٱلَّتِى وُعِدَ ٱلْمُتَّقُونَ ۖ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَـٰرُ ۖ أُكُلُهَا دَآئِمٌۭ وَظِلُّهَا ۚ تِلْكَ عُقْبَى ٱلَّذِينَ ٱتَّقَوا۟ ۖ وَّعُقْبَى ٱلْكَـٰفِرِينَ ٱلنَّارُ (۳۵)

13-35a: مَّثَلُ – مَثَل and مِثۡل, according to some also means an attribute and a parable (R). Most commentators have taken it to mean الصفة الغریبة that is its singular features, but when the Quran and authentic hadith have stated that the blessings of Paradise are such that no eyes have seen, no ears have heard, and no heart has conceived, then narrating them in terms of the things of this world can only be a parable meant for a better understanding. This is why the Quran has used the word مَثَل or parable in its literal sense here and in Surah Muhammad (47:15), indicating that the people who have accepted the truth may obtain these blessings in some form or another in this world as well, but unless the acceptance of truth is transformed into practical actions in a person’s life, the fruits of faith do not manifest fully.

ظل –is translated here as prosperity and happiness because the glory of paradise is such that: لَا يَرَوْنَ فِيهَا شَمْسًۭا : they will not see therein (excessive heat of) sun (76:13). For this meaning of ظل see 4:57a.

13-36   And those to whom We have given the Book rejoice in that which has been revealed to thee, and of the confederates are some who deny a part of it. Say: I am commanded only to serve Allah and not associate anything with Him. To Him do I invite (you), and to Him is my return.^a

وَٱلَّذِينَ ءَاتَيْنَـٰهُمُ ٱلْكِتَـٰبَ يَفْرَحُونَ بِمَآ أُنزِلَ إِلَيْكَ ۖ وَمِنَ ٱلْأَحْزَابِ مَن يُنكِرُ بَعْضَهُۥ ۚ قُلْ إِنَّمَآ أُمِرْتُ أَنْ أَعْبُدَ ٱللَّهَ وَلَآ أُشْرِكَ بِهِۦٓ ۚ إِلَيْهِ أَدْعُوا۟ وَإِلَيْهِ مَـَٔابِ (۳۶)

13-36a: ٱلَّذِينَ ءَاتَيْنَـٰهُمُ ٱلْكِتَـٰبَ: those to whom We have given the Book– Based on the context, this meant the Companions of the Holy Prophet or the believers and by أَحْزَابِ are meant the Jews and Christians (IJ).

13-37   And thus have We revealed it, a true judgment, in Arabic. And if thou follow their low desires after that which has come to thee of knowledge, thou wouldst have against Allah no guardian nor protector.

وَكَذَٰلِكَ أَنزَلْنَـٰهُ حُكْمًا عَرَبِيًّۭا ۚ وَلَئِنِ ٱتَّبَعْتَ أَهْوَآءَهُم بَعْدَ مَا جَآءَكَ مِنَ ٱلْعِلْمِ مَا لَكَ مِنَ ٱللَّهِ مِن وَلِىٍّۢ وَلَا وَاقٍۢ (۳۷)

13-37a: عَرَبِي – The meaning of عَرَبِي taken here is manifest or clear, for which see 12:2a.

12-105 And how many a sign in the heavens and the earth do they pass by! yet they turn away from it.^a

وَكَأَيِّن مِّنْ ءَايَةٍۢ فِى ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ يَمُرُّونَ عَلَيْهَا وَهُمْ عَنْهَا مُعْرِضُونَ (۱۰۵)

12-105a: كَأَيِّن – اَیّ is a letter of interrogation, as in أَيُّهُمْ يَكْفُلُ مَرْيَمَ  (which of them will have Mary in his charge) (3:44); أَيُّهُمْ أَشَدُّ عَلَى ٱلرَّحْمَـٰنِ عِتِيًّۭا  (those most rebellious against the Beneficent) (19:69) and similarly in أَيًّۭا مَّا تَدْعُوا۟ (By whatever (name) you call on Him) (17:110). When in a call, there is a ل on the caller, then یا is added to اَیُّھَا in the masculine and اَیَّتُھا in the feminine form, as in یٰایّہا الناس – يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ as in أَيَّتُهَا ٱلْعِيرُ (O caravan) (12:70). It would not be correct to say: یٰا الناس or یٰا الرجل . In كَأَيِّن the letter ك creates a simile, likening or a comparison and اَیّ is a letter of interrogation and ن is in the place of nunation, and all these are in place of one word which means رُبَّ that is many (LA).

Because the objective of this section is to counsel, hence as a preamble attention is drawn to the negligent and inattentive condition of the ordinary people who pass by many signs but do not reflect on them and just pass by them with their eyes closed. Two people may see the same thing and one may consider it unimportant while another may draw valuable lessons from it. Hence it is counseled that one should learn from every sign and profit from every narration.

12-106 And most of them believe not in Allah without associating others (with Him).

وَمَا يُؤْمِنُ أَكْثَرُهُم بِٱللَّهِ إِلَّا وَهُم مُّشْرِكُونَ (۱۰۶)

12-106a: The disbelievers of Arabia believed in Allah but at the same time set up partners with Him. As a matter of fact, there is no polytheistic nation in the world that does not admit to the oneness of God. The people of Arabia despite worshipping, stones, trees and idols, and Hindus despite their millions of male and female deities and idols still accept that there is one God. This is because the oneness of God is part of human nature, and the testimony of nature cannot be denied. However this testimony of nature has been adulterated with human desires that has resulted in the creation of thousands of other Lords. The saddest condition though is of the Muslims who had been cleansed of all forms of polytheism and made to stand with strict monotheism, but while professing the oneness of Allah, they too have mixed it with many kinds of polytheistic practices. The partnership with Allah created by مَنِ ٱتَّخَذَ إِلَـٰهَهُۥ هَوَىٰهُ  (him who takes his desires for his god) (45:23) is concealed, but manifest partnerships like worshipping pirs and graves have hollowed the roots of the Muslim nation. Polytheism is mentioned here because those who indulge in polytheistic practices give up on using their eyes and intellect and therefore cannot reflect on the signs of Allah as mentioned in the previous verse. The Muslims too by indulging in the worship of pirs have ceased to use their intellect and hence do not benefit from, or take a lesson from the tribulations that are besetting them.

12-107 Do they then feel secure from the coming to them of an all-encompassing chastisement from Allah or from the coming to them of the hour suddenly, while they perceive not?

 أَفَأَمِنُوٓا۟ أَن تَأْتِيَهُمْ غَـٰشِيَةٌۭ مِّنْ عَذَابِ ٱللَّهِ أَوْ تَأْتِيَهُمُ ٱلسَّاعَةُ بَغْتَةًۭ وَهُمْ لَا يَشْعُرُونَ (۱۰۷)

12-108 Say: This is my way: I call to Allah, with certain knowledge — I and those who follow me. And glory be to Allah! and I am not of the polytheists.^a

قُلْ هَـٰذِهِۦ سَبِيلِىٓ أَدْعُوٓا۟ إِلَى ٱللَّهِ ۚ عَلَىٰ بَصِيرَةٍ أَنَا۠ وَمَنِ ٱتَّبَعَنِى ۖ وَسُبْحَـٰنَ ٱللَّهِ وَمَآ أَنَا۠ مِنَ ٱلْمُشْرِكِينَ (۱۰۸)

12-108a: The mention of the widespread admixture of polytheistic practices with monotheism is followed in this verse with the pronouncement that the way of the Holy Prophet is pure monotheism free of any form of polytheism. The strongest statement made here is that the Holy Prophet has certain knowledge of the principles on which he stands, and that not only he, but his followers too see this way to be the truth and adhere to it with certain knowledge. So, the discipleship of the Holy Prophet creates certainty of belief. Alas, how many are there who through the blessing of the Holy Prophet’s discipleship can claim to be in the position of being certain in their belief. They lack knowledge of the evidence proving the truth of their religion. Most outsiders know more about this then Muslims although it is incumbent on every Muslim to have full knowledge of the evidence regarding the truth of his religion so that being certain of his religion he can invite others to his religion as well. 

12-109 And We sent not before thee any but men, from the people of the towns, to whom We sent revelation. Have they not then travelled in the land and seen what was the end of those before them? And certainly the abode of the Hereafter is best for those who keep their duty. Do you not then understand?

وَمَآ أَرْسَلْنَا مِن قَبْلِكَ إِلَّا رِجَالًۭا نُّوحِىٓ إِلَيْهِم مِّنْ أَهْلِ ٱلْقُرَىٰٓ ۗ أَفَلَمْ يَسِيرُوا۟ فِى ٱلْأَرْضِ فَيَنظُرُوا۟ كَيْفَ كَانَ عَـٰقِبَةُ ٱلَّذِينَ مِن قَبْلِهِمْ ۗ وَلَدَارُ ٱلْـَٔاخِرَةِ خَيْرٌۭ لِّلَّذِينَ ٱتَّقَوْا۟ ۗ أَفَلَا تَعْقِلُونَ (۱۰۹)

12-110 Until, when the messengers despaired and (the people) thought that they were told a lie, Our help came to them, and whom We pleased was delivered. And Our punishment is not averted from the guilty people.

حَتَّىٰٓ إِذَا ٱسْتَيْـَٔسَ ٱلرُّسُلُ وَظَنُّوٓا۟ أَنَّهُمْ قَدْ كُذِبُوا۟ جَآءَهُمْ نَصْرُنَا فَنُجِّىَ مَن نَّشَآءُ ۖ وَلَا يُرَدُّ بَأْسُنَا عَنِ ٱلْقَوْمِ ٱلْمُجْرِمِينَ (۱۱۰)

12-110a: Many commentators have misinterpreted the pronouns in this verse. The reference in ظَنُّوٓا۟ (thought) is to the people to whom the messengers were sent, that is the people were given so much latitude that they began to think that the promises of punishment made by the messengers were lies. Accordingly, it is stated in the Mufradat:

ظنَّ الۡمُرسَلُ الیہم ان المُرۡسَلَ قد کَذَ بُو ھم فیما اَخۡبر و ھم به انّہم  اِنۡ لم یُؤمنوا بِہِم نَزَلَ بھم العذابُ ا اِنَّمَا ظَنُّوا ذٰلك مِن المہالِ اللّٰہ تعالیٰ اِیّا ھُم وَ اِمۡلائهٖ لہم

(The people to whom the messengers were sent thought that the messengers had lied to them when they had said that if you do not believe in us, you will be punished. This thinking is the result of the latitude and the long time (to repent) that Allah allowed them).

By the despair of the messengers is only meant that when the people stopped paying attention to the propagation of the messengers, the messengers thought that the people will most certainly not believe. At such moments, assistance comes from God, and in reality it is only the assistance that comes when no resources are left and there is despair on all sides that the assistance can truly be called assistance from God.

12-111 In their histories there is certainly a lesson for men of understanding. It is not a narrative which could be forged, but a verification of what is before it, and a distinct explanation of all things, and a guide and a mercy to a people who believe.^a

لَقَدْ كَانَ فِى قَصَصِهِمْ عِبْرَةٌۭ لِّأُو۟لِى ٱلْأَلْبَـٰبِ ۗ مَا كَانَ حَدِيثًۭا يُفْتَرَىٰ وَلَـٰكِن تَصْدِيقَ ٱلَّذِى بَيْنَ يَدَيْهِ وَتَفْصِيلَ كُلِّ شَىْءٍۢ وَهُدًۭى وَرَحْمَةًۭ لِّقَوْمٍۢ يُؤْمِنُونَ (۱۱۱)

12-111a: What is meant by the Quran being وَتَفْصِيلَ كُلِّ شَىْءٍۢ (an explanation of all things): مَا كَانَ that is مَا كَانَ القرٰان  (Quran is not) a deception because it testifies to the truth of previous revelations۔ Second, it gives the details of all the principles of religion which are left in abstract form in the previous scriptures, such as the Unity of Allah, prophethood, heaven and hell, predestination etcetera. The amount of light shed on these issues in the Quran is unparalleled by any other scripture as the other scriptures do not have even a fraction of the details given in the Quran. The Quran has not only described these issues in detail not seen in previous Books but it also includes supporting evidence so that every claim is supported and every false doctrine is contradicted by rational arguments. As far as subsidiary tenets are concerned, the door for discussing them is open forever. The Holy Prophet explained many of these issues but the need for discussion, debate and decisions on such issues will keep on rising in the future as well. The third thing that is stated is that the Quran shows the right path to everyone, and the fourth thing is that those who believe in the Quran, will find that it becomes a source of blessing for them.

13-19   Is he who knows that what is revealed to thee from thy Lord is the truth like him who is blind? Only men of understanding mind —^a

أَفَمَن يَعْلَمُ أَنَّمَآ أُنزِلَ إِلَيْكَ مِن رَّبِّكَ ٱلْحَقُّ كَمَنْ هُوَ أَعْمَىٰٓ ۚ إِنَّمَا يَتَذَكَّرُ أُو۟لُوا۟ ٱلْأَلْبَـٰبِ (۱۹)

13-9a: The first two sections delve into how Divine revelation impacts the spiritual and moral condition of a person. This section compares believers and disbelievers and their final outcome.

13-20 Those who fulfil the pact of Allah, and break not the covenant,

ٱلَّذِينَ يُوفُونَ بِعَهْدِ ٱللَّهِ وَلَا يَنقُضُونَ ٱلْمِيثَـٰقَ (۲۰)

13-21 And those who join that which Allah has bidden to be joined and have awe of their Lord, and fear the evil reckoning.

وَٱلَّذِينَ يَصِلُونَ مَآ أَمَرَ ٱللَّهُ بِهِۦٓ أَن يُوصَلَ وَيَخْشَوْنَ رَبَّهُمْ وَيَخَافُونَ سُوٓءَ ٱلْحِسَابِ (۲۱)

13-22 And those who are steadfast seeking the pleasure of their Lord, and keep up prayer and spend of that which We have given them, secretly and openly, and repel evil with good; for such is the (happy) issue of the abode —^a

وَٱلَّذِينَ صَبَرُوا۟ ٱبْتِغَآءَ وَجْهِ رَبِّهِمْ وَأَقَامُوا۟ ٱلصَّلَوٰةَ وَأَنفَقُوا۟ مِمَّا رَزَقْنَـٰهُمْ سِرًّۭا وَعَلَانِيَةًۭ وَيَدْرَءُونَ بِٱلْحَسَنَةِ ٱلسَّيِّئَةَ أُو۟لَـٰٓئِكَ لَهُمْ عُقْبَى ٱلدَّارِ (۲۲)

13-22a: عُقْبَى ٱلدَّارِ – عُقُوبة – مُعَاقَبة – and عِقَاب all three words are specific for chastisement and their commonality is that they mean outcome or what will come afterwards. عُقۡب – عُقۡبیَ – and عَاقِبَة all three words are specific to reward and are used to convey a good reward or a good outcome, as in: خَيْرٌۭ ثَوَابًۭا وَخَيْرٌ عُقْبًۭا : Best to reward and best in requiting (18:44); وَٱلْعَـٰقِبَةُ لِلْمُتَّقِينَ : And the good end is for those who keep the duty (28:83) (R). So, by عُقْبَى is meant reward or a good outcome. In تِلْكَ عُقْبَى ٱلَّذِينَ ٱتَّقَوا۟ ۖ وَّعُقْبَى ٱلْكَـٰفِرِينَ ٱلنَّارُ : Such is the end for those who keep their duty; and the end of the disbelievers is the Fire (13:35), the word عُقْبَى for the disbelievers is used only for comparison with the believers, and also perhaps for the reason that the fire will rectify them.

By ٱلدَّارِ is meant the abode of this world, meaning those who do the deeds mentioned in the verse in this world, their outcome in this abode is good. This is further clarified in the next verse where the outcome of this world is called جَنَّـٰتُ عَدْنٍۢ : gardens of perpetuity, which hints that they experience paradise in this world.

In this verse and the two preceding ones the attributes of believers are narrated, ending with their ability to repel evil with good. It’s noteworthy that it is not stated that they always do good to those who do evil, because sometimes it becomes necessary to punish the evildoers by inflicting them with some suffering. The teaching of always returning evil with good is given in the famous Biblical Sermon on the Mount, but it is a lesson with limited applicability perhaps fit only for the period in which it was given. It is not a teaching that the world can adopt for all times. Turning the other check is not the best course for every situation. The Quranic prescription is perfect because it focuses on the real purpose of eliminating evil. Hence its teaching to repel evil with good includes doing good to someone who does evil, if that would reform the person. The real purpose though is to eliminate evil and if doing good cannot achieve the objective, then some other method should be used. An alternate interpretation is that the believers should harness their powers for doing good, so that goodness overpowers their evil tendencies.

13-23   Gardens of perpetuity, which they will enter along with those who do good from among their fathers and their spouses and their offspring; and the angels will enter in upon them from every gate.^a

جَنَّـٰتُ عَدْنٍۢ يَدْخُلُونَهَا وَمَن صَلَحَ مِنْ ءَابَآئِهِمْ وَأَزْوَٰجِهِمْ وَذُرِّيَّـٰتِهِمْ ۖ وَٱلْمَلَـٰٓئِكَةُ يَدْخُلُونَ عَلَيْهِم مِّن كُلِّ بَابٍۢ (۲۳)

13-23a: Pious families reunited in Paradise: Parents, spouses and children are mentioned because a person achieves a state of complete tranquility when he is with his family and even though members of the family may not have reached the same level of piety, but they will be in the same gardens of Paradise. The condition that is imposed for this is مَن صَلَحَ  : with those who are worthy. Another reason for mentioning the joining together of families in Paradise is that people with the attributes listed in the previous verses influence their parents, spouses and children with their piety.

The entrance of angels from every gate means that such people entered all areas of goodness through their gates (See 2-189b) and hence the angels too will enter in upon them from every gate of paradise.

13-24   Peace be to you, because you were constant — how excellent is then the final Abode!^a

 سَلَـٰمٌ عَلَيْكُم بِمَا صَبَرْتُمْ ۚ فَنِعْمَ عُقْبَى ٱلدَّارِ (۲۴)

13-24a: Ibn Jarir narrates that when the Holy Prophet, Abu Bakr, and Umar used to visit the graves of martyrs, they would recite this verse.

13-25   And those who break the covenant of Allah after its confirmation, and cut asunder that which Allah has ordered to be joined, and make mischief in the land, for them is the curse, and theirs is the evil end of the Abode.^a

وَٱلَّذِينَ يَنقُضُونَ عَهْدَ ٱللَّهِ مِنۢ بَعْدِ مِيثَـٰقِهِۦ وَيَقْطَعُونَ مَآ أَمَرَ ٱللَّهُ بِهِۦٓ أَن يُوصَلَ وَيُفْسِدُونَ فِى ٱلْأَرْضِ ۙ أُو۟لَـٰٓئِكَ لَهُمُ ٱللَّعْنَةُ وَلَهُمْ سُوٓءُ ٱلدَّارِ (۲۵)

13-25a: These people lived an evil life in this world and hence the outcome for them in the next abode will also be evil.

13-26   Allah amplifies and straitens provision for whom He pleases. And they rejoice in this world’s life. And this world’s life, compared with the Hereafter, is only a temporary enjoyment.^a

ٱللَّهُ يَبْسُطُ ٱلرِّزْقَ لِمَن يَشَآءُ وَيَقْدِرُ ۚ وَفَرِحُوا۟ بِٱلْحَيَوٰةِ ٱلدُّنْيَا وَمَا ٱلْحَيَوٰةُ ٱلدُّنْيَا فِى ٱلْـَٔاخِرَةِ إِلَّا مَتَـٰعٌۭ (۲۶)

13-26a: What is conveyed here is that one should not get caught up by either abundance or scarcity of sustenance because these are simply temporary conditions of this world. The important thing is to develop one’s relationship with Allah regardless of one’s circumstances.

13-8      Allah knows what every female bears, and that of which the wombs fall short of completion and that which they grow. And everything with Him has a measure.^a

ٱللَّهُ يَعْلَمُ مَا تَحْمِلُ كُلُّ أُنثَىٰ وَمَا تَغِيضُ ٱلْأَرْحَامُ وَمَا تَزْدَادُ ۖ وَكُلُّ شَىْءٍ عِندَهُۥ بِمِقْدَارٍ (۸)

13-8a: تَحْمِلُ –  حِمۡل is signifies a visible burden and حَمۡل  a hidden burden such as a fetus in the womb, water in the clouds or fruit in a tree. For example وَإِن تَدْعُ مُثْقَلَةٌ إِلَىٰ حِمْلِهَا : And if one weighed down by a burden calls another… (35:18). The meaning of اِحۡتَمَل and حَمَلَ is the same (R).

In both the preceding and succeeding verses there is mention of requital and this is an intervening verse. To interpret this verse as simply meaning that Allah has knowledge whether a fetus is male or female or whether the length of pregnancy will be eight, nine, or ten months is incorrect. Just as in the last section examples are given of the heavens and earth as a complementary pair, and everything is paired such that one of the pair casts an influence on the other, which receives it. The pregnancy of a woman is mentioned as an example where the male impregnates the female. Just as the fetus develops in the womb of the woman invisible to the naked eye, similarly the effects of what one does are not visible, but they keep forming a hidden creation. In the spiritual realm, revelation is what casts an influence and humans are the receiver of it. The kind of actions a person does are a result of this pregnancy. The statement about the wombs falling short or growing reflects exactly what happens with actions. Sometimes a person does good actions from which he expects good results, but circumstances may arise that the expected results do not materialize, just as some pregnancies are miscarried while others reach their full term and produce a perfect and healthy child. The last statement in this verse: كُلُّ شَىْءٍ عِندَهُۥ بِمِقْدَارٍ : everything with Him has a measure, also points to the result of actions, indicating that everything (specifically one’s actions) will be measured. The subject matter that follows supports this interpretation and in particular verse 13:11 states that every action is recorded by the angels appointed by Allah for that purpose, in other words, actions produce consequences that are recorded.

13-9      The Knower of the unseen and the seen, the Great, the Most High.^a

عَـٰلِمُ ٱلْغَيْبِ وَٱلشَّهَـٰدَةِ ٱلْكَبِيرُ ٱلْمُتَعَالِ (۹)

13-9a: ٱلْكَبِيرُ – See 2-34b for کِبۡر and کِبۡر also means exalted, honorable, noble or exalted in honor. ٱلْكَبِيرُ and المُتکَبِّر are attributive names of Allah with these meanings: the Great, the Exalted. کِبۡریاء bears testimony to a perfect and indispensable Being and is an attribute applicable only to Allah and none other (T). Because کبیر and صغیر are comparative attributes and کبیر is also used for a chief, as in: إِنَّهُۥ لَكَبِيرُكُمُ ٱلَّذِى عَلَّمَكُمُ ٱلسِّحْرَ : Surely he is your chief who taught you enchantment (20:71), hence the purpose in saying اللّٰہ اکبر is that Allah is the greatest, just as  الا علیٰ signifies Allah has eminence over all others.

ٱلْمُتَعَالِ – Its root is ((ع ل و – عُلُوّ is the highest point of a thing and is the opposite of lowest.   علا is from یعلُوا and its verbal noun is عُلُو, and عَلِیَ is from یَعلیٰ and its verbal noun isعلاً . The former علا is used both in a positive and negative sense and the latter عَلِیَ is used only in a positive sense. There are many examples of the former in the Quran: إِنَّ فِرْعَوْنَ عَلَا فِى ٱلْأَرْضِ : Surely Pharoah exalted himself in the land (28:4); وَكَانُوا۟ قَوْمًا عَالِينَ : and they were an insolent people (23:46); لَا يُرِيدُونَ عُلُوًّۭا فِى ٱلْأَرْضِ : no desire to exalt themselves (28:83); وَلَتَعْلُنَّ عُلُوًّۭا كَبِيرًۭا : and behave insolently with mighty arrogance (17:4). العَلِیٌّ is derived from عَلِیَ and means exalted and superior, meaning Allah is so high that the praise of those who praise, or the knowledge of a pious devotee cannot encompass Him. This is also the purport of تعلیٰ : the Most High, and باب تفاعُل in such a situation is for exaggeration (R) and derived from it is متعال .

13-10   Alike (to Him) among you is he who conceals (the) word and he who speaks openly, and he who hides himself by night and (who) goes forth by day.^a

سَوَآءٌۭ مِّنكُم مَّنْ أَسَرَّ ٱلْقَوْلَ وَمَن جَهَرَ بِهِۦ وَمَنْ هُوَ مُسْتَخْفٍۭ بِٱلَّيْلِ وَسَارِبٌۢ بِٱلنَّهَارِ (۱۰)

13-10a: مُسْتَخْفٍۭ – خَفِیَ means to hide (oneself), اخفاء is to hide something and استخفاء is the desire to خفاء, that is an attempt to hide, as in لِيَسْتَخْفُوا۟ مِنْهُ ۚ to conceal (their enmity) from him (11:5) (R). When used as a subject it takes the formمُستخفی  .

سَارِب – سَرَب means to go towards a low land, as in فَٱتَّخَذَ سَبِيلَهُۥ فِى ٱلْبَحْرِ سَرَبًۭا : and it took its way into the river, being free (18:61) and سَارِب  is used to describe one walking (R). It is possible that the indication here may be to the secret plans and open mischief against the Holy Prophet.

13-11    For him are (angels) guarding the consequences (of his deeds), before him and behind him, who guard him by Allah’s command. Surely Allah changes not the condition of a people, until they change their own condition. And when Allah intends evil to a people, there is no averting it, and besides Him they have no protector.^a

لَهُۥ مُعَقِّبَـٰتٌۭ مِّنۢ بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِۦ يَحْفَظُونَهُۥ مِنْ أَمْرِ ٱللَّهِ ۗ إِنَّ ٱللَّهَ لَا يُغَيِّرُ مَا بِقَوْمٍ حَتَّىٰ يُغَيِّرُوا۟ مَا بِأَنفُسِهِمْ ۗ وَإِذَآ أَرَادَ ٱللَّهُ بِقَوْمٍۢ سُوٓءًۭا فَلَا مَرَدَّ لَهُۥ ۚ وَمَا لَهُم مِّن دُونِهِۦ مِن وَالٍ (۱۱)

13-11a: مُعَقِّبَـٰتٌۭ – It is derived from عَقِب and the meaning of تعقیب is to bring one thing after another, as in لَا مُعَقِّبَ لِحُكْمِهِۦ ۚ : there is none to repel His decree (13:41), that is when Allah gives His decree then there is none after Him who can negate that. معقبات has been taken to mean the angels who come one after another for protection of a person (R). تعقیب is that a person does some work and then returns to it and that is why a person who prays again after praying or joins another religious war after having participated in one is called مُعَقِّب (LA). Another explanation is that the angels are called مُعَقِّبَـٰتٌۭ because they go after the words and actions of people, that is they go on securing them by writing them down (RM). The تا in معقبة is for emphasis, or یا معقبة is the plural of مُعَقِّب and مُعَقِّبَـٰتٌۭ is the plural of the plural.

By مُعَقِّبَـٰتٌۭ is meant Honorable Recorders: Who are the مُعَقِّبَـٰتٌۭ ? It has been said that these are angels who protect humans against calamities and misfortunes. However, this meaning fits neither the etymology of the word nor the context. According to one meaning of the word معقبات these are the angels that come one after another and these angels are the same ones who record the good and evil deeds of a person and are also called ملائکة الیل : the night angels, and ملائکة النہار : the morning angels. The second meaning makes this very clear: انہم یعقبون اقوال الشخص و افعاله ای یتبعونہا و یحفظونہا بالکتابة : They follow the words and deeds of persons and safeguard them by writing them. So, they are the same angels who are elsewhere called كِرَامًۭا كَـٰتِبِينَ : Honorable Recorders. It is also clear from the context that the mention here is not about the protection of people from calamities, but the protection of their actions, as is evident from the last verse and the words that follow لَا يُغَيِّرُ مَا بِقَوْمٍ: Surely Allah changes not the condition of a people. There is also clear evidence from the Quran that these angels are called guardians and watchers. For example, in one place it is stated مَّا يَلْفِظُ مِن قَوْلٍ إِلَّا لَدَيْهِ رَقِيبٌ عَتِيدٌۭ : He utters not a word but there is by him a watcher at hand (50:18), and in another place, وَإِنَّ عَلَيْكُمْ لَحَـٰفِظِينَ كِرَامًۭا كَـٰتِبِينَ يَعْلَمُونَ مَا تَفْعَلُونَ  : And surely there are keepers over you; honorable recorders; they know what you do. This is also the meaning manifested by يَحْفَظُونَهُۥ مِنْ أَمْرِ ٱللَّهِ : who guard him by Allah’s command. The pronoun in يَحْفَظُونَهُۥ is either for the deed that one does or the doer of the deed so that the purpose of his guarding is the guarding of his deeds, because it is only deeds that deserve to be protected. It is stated about this book of record elsewhere: وَعِندَنَا كِتَـٰبٌ حَفِيظٌۢ : and with Us is a book that preserves (50:4). The eminence of humans lies in the realization that they are responsible for their actions and as humans progress, this sense of responsibility increases. Religions, and particularly Islam, has taken this sense of responsibility to perfection by stating the maxim that every action is recorded and that it is preserved regardless of the condition a person is in. Thus, every action has a consequence. There is real benefit for humans in accepting this principle. Accordingly, if a nation desires its betterment, then its individuals should change their condition, or things will not improve.

Muslims today have abandoned this advice and are wandering aimlessly in search of easy fixes. They do not pay attention to reforming themselves spiritually. The statement that, when Allah intends evil to a people, there is no averting it, means that Allah’s intention is based on the actions of the people. When the actions of people bring about a punishment, then it cannot be ended merely by lamenting. However, if they reform, Allah does end the punishment.

13-12   He it is Who shows you the lightning causing fear and hope and (Who) brings up the heavy cloud.^a

هُوَ ٱلَّذِى يُرِيكُمُ ٱلْبَرْقَ خَوْفًۭا وَطَمَعًۭا وَيُنشِئُ ٱلسَّحَابَ ٱلثِّقَالَ (۱۲)

13-12a: بَرْق is the flash of lightning and رَعۡد is the thunder that is produced in the clouds.

ٱلسَّحَابَ ٱلثِّقَالَ – ثقال is the plural of ثقیلة which means heavy. Because سحاب is a generic noun hence its adjective is plural.

13-13   And the thunder celebrates His praise, and the angels too for awe of Him. And He sends the thunderbolts and smites with them whom He pleases, yet they dispute concerning Allah, and He is Mighty in prowess.^a

وَيُسَبِّحُ ٱلرَّعْدُ بِحَمْدِهِۦ وَٱلْمَلَـٰٓئِكَةُ مِنْ خِيفَتِهِۦ وَيُرْسِلُ ٱلصَّوَٰعِقَ فَيُصِيبُ بِهَا مَن يَشَآءُ وَهُمْ يُجَـٰدِلُونَ فِى ٱللَّهِ وَهُوَ شَدِيدُ ٱلْمِحَالِ (۱۳)

13-13a: مِحَال – Its root is مَحَلؒ which means to punish or chastise but according to some its root is حَوۡل which means power, might, strength, ability.

The mention made here of rain and clouds, and thunder and lightning is because the main topic of this section is the truth of revelation and the Quran has likened revelation to rain as in أَوْ كَصَيِّبٍۢ مِّنَ ٱلسَّمَآءِ فِيهِ ظُلُمَـٰتٌۭ وَرَعْدٌۭ وَبَرْقٌۭ : Or like abundant rain from the cloud in which is darkness, and thunder and lightning (2:19). This is further clarified in verse 13:17. The similarity between rain and revelation is that just as rain causes the potential powers of the earth to spring into action, revelation also causes the potential powers of people to awaken and thus a dead nation comes alive. However, this is accompanied by some difficulties which are metaphorically referred to as lightning. These difficulties take the form of opponents, who instead of turning to Allah and benefitting from the revelation, start quarreling with it and try to destroy it, hence inviting Divine punishment. The final result of the thunderstorm is the glorification and praise of Allah. The purpose of trials and tribulations is also that Allah should be praised and glorified.

13-14   To Him is due the true prayer. And those to whom they pray besides Him give them no answer, but (they are) like one who stretches forth his two hands towards water that it may reach his mouth, but it will not reach it. And the prayer of the disbelievers is only wasted.^a

لَهُۥ دَعْوَةُ ٱلْحَقِّ ۖ وَٱلَّذِينَ يَدْعُونَ مِن دُونِهِۦ لَا يَسْتَجِيبُونَ لَهُم بِشَىْءٍ إِلَّا كَبَـٰسِطِ كَفَّيْهِ إِلَى ٱلْمَآءِ لِيَبْلُغَ فَاهُ وَمَا هُوَ بِبَـٰلِغِهِۦ ۚ وَمَا دُعَآءُ ٱلْكَـٰفِرِينَ إِلَّا فِى ضَلَـٰلٍۢ (۱۴)

13-14a: لَهُۥ دَعْوَةُ ٱلْحَقِّ – It means that supplication made to Allah is apt and accepted or that it is beneficial, and by supplication here is meant turning or resorting to Allah. The subject here is the same as has been under discussion from before, namely people benefit by developing a relationship with Allah, but here the theme of monotheism is developed by stating that there is no benefit in developing a connection with idols, which is likened to a thirsty person who spreads his hands and entreats the water to come and enter his mouth. He does this even though Allah has given him the ability to harness the forces of nature which have been created to serve people. When people fail to understand their power, they annul the purpose of their creation and the purpose of the creation of nature as well.

دُعَآءُ ٱلْكَـٰفِرِينَ – means a supplication made to idols and which does not benefit them at all. However, Allah may accept the prayer of a disbeliever who turns to Allah in times of trial and tribulations as is mentioned elsewhere in the description of idol worshippers: دَعَوُا۟ ٱللَّهَ مُخْلِصِينَ لَهُ ٱلدِّينَ لَئِنْ أَنجَيْتَنَا مِنْ هَـٰذِهِۦ لَنَكُونَنَّ مِنَ ٱلشَّـٰكِرِينَ فَلَمَّآ أَنجَىٰهُمْ : Then they pray to Allah, being sincere to Him in obedience: If Thou deliver us from this, we will certainly be of the grateful ones. But when he delivers them… (10:22-23).

13-15   And whoever is in the heavens and the earth makes obeisance to Allah only, willingly and unwillingly, and their shadows, too, at morn and eve.

وَلِلَّهِ يَسْجُدُ مَن فِى ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ طَوْعًۭا وَكَرْهًۭا وَظِلَـٰلُهُم بِٱلْغُدُوِّ وَٱلْـَٔاصَالِ (۱۴) ۩

13-15a: طَوْعًۭا وَكَرْهًۭا – طَوۡع means voluntarily, willingly, of one’s own accord and کَرۡہ is its opposite. طَوْعًۭا وَكَرْهًۭا means that in all situations everything is obedient to Allah. Those that do not obey of their own free will and do not develop a relationship with Allah have to face its consequences in some other manner, according to the rules laid down by Allah. This is what is called as كَرْهًۭا obedience, that is everything is bound by Allah’s laws and if it does not accept and obey the law then it must bear the punishment for it.  This too is obeisance, though in a negative sense. By مَن فِى ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ : in the heavens and the earth, is meant either angels, jinn and humans, or the entire creation.

What is meant by the obeisance of shadows: This has been explained by the Quran in another place: أَوَلَمْ يَرَوْا۟ إِلَىٰ مَا خَلَقَ ٱللَّهُ مِن شَىْءٍۢ يَتَفَيَّؤُا۟ ظِلَـٰلُهُۥ عَنِ ٱلْيَمِينِ وَٱلشَّمَآئِلِ سُجَّدًۭا لِّلَّهِ وَهُمْ دَٰخِرُونَ : See they not everything that Allah has created? Its (very) shadows return from right and left, making obeisance to Allah, while they are in utter abasement (16:48). The meaning is that even shadows move in accordance with the rules of Allah, then how can a human escape His rule when even his shadow is bound by Allah’s rules. But what is meant by ظل or shadow? Is it only the shadow of a person that is cast by the sun? ظل in the Arabic language is used in several contexts. It can mean curtain, multitude, blackness, the very being of a thing. A hadith of Ibn Abbas states: ان الکافر یَسۡجُدُ بغیر اللّٰہ و ظِلُّه یسجد للّٰہ  : A disbeliever prostrates to other than Allah but his ظل prostrates to Allah, where the meaning of ظل is taken to be his body which casts the shadow (N). By ظلال البحر  is meant the waves of the sea (LA) and ظِلَّ has been used to mean idea or thought (LA). ظِل also means state, condition, circumstance, as in انتقلت عن ظِلّی : I detached myself from my condition (T).

In two ahadith, the word ظِلّ relates to Allah. In one of these it is stated: سَبۡعَةٌ یُظِلُّھُمُ اللّٰہ فی  ظِلِّهٖ : Seven whom Allah will shade in His shade, where the ظِلّ of Allah is taken to mean Divine mercy and blessing. The other hadith has السلطان ظِلُّ اللّٰہِ فی الارض : The Sultan is the shadow of God on earth, where the meaning of ظِلُّ اللّٰہِ is taken to be ستر اللّٰہ : under the cover of God, or خاصة اللّٰہ (N – T). It is obvious from both ahadith that ظِلّ refers to the manifestation of some attribute of Allah, just as the shadow manifests the form of a person. So, taking the meaning of ظلال as manifestation of attributes, we can say that there is a subtle indication that humans may willingly or unwillingly adopt obedience to Allah, but the qualities which result from a person’s actions, which can be referred to as the ظل of the person, are also under the influence of the laws of Allah and obedient to Him. Thus, whatever a person does, even if the action constitutes disobedience to the commands of Allah, the result is determined by the rules of Allah. Hence a person’s ظل or action, and its effect is obedient and prostrates to Allah. The meaning of ظِلّ in the sense of state, condition, circumstance has already been mentioned and the explanation given above is in consonance with it and, in my opinion, with the hadith of Ibn Abbas  الکافر یَسۡجُدُ بغیر اللّٰہ و ظِلُّه یسجد للّٰہ  mentioned above. This is also the meaning of ظلال in الجنة تحت ظلال السَّیُوفِ : the heaven is under the shade of a sword, indicating that jihad which is waged with the sword earns a person paradise.

It is also worth remembering that the Sufi terminology of ظلی نبوت : reflected prophethood, is not real prophethood but only a glimpse of some attributes of prophethood that are developed in a truthful pious follower. Just as ظل اللّٰہ : reflection of Allah, is not Allah ظل نبی : reflection of prophet, is not a prophet, and nor is ظلی نبوت  actual prophethood. The ظل of Allah and of the Prophet is similar to the image of the sun reflected by clear water, or a mirror in that it appears to be the moon but in fact it is not.

13-16   Say: Who is the Lord of the heavens and the earth? Say: Allah. Say: Do you then take besides Him, guardians who control no benefit or harm even for themselves? Say: Are the blind and the seeing alike? Or, are darkness and light equal? Or, have they set up with Allah associates who have created creation like His, so that what is created became confused to them? Say: Allah is the Creator of all things, and He is the One, the Supreme.^a

قُلْ مَن رَّبُّ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ قُلِ ٱللَّهُ ۚ قُلْ أَفَٱتَّخَذْتُم مِّن دُونِهِۦٓ أَوْلِيَآءَ لَا يَمْلِكُونَ لِأَنفُسِهِمْ نَفْعًۭا وَلَا ضَرًّۭا ۚ قُلْ هَلْ يَسْتَوِى ٱلْأَعْمَىٰ وَٱلْبَصِيرُ أَمْ هَلْ تَسْتَوِى ٱلظُّلُمَـٰتُ وَٱلنُّورُ ۗ أَمْ جَعَلُوا۟ لِلَّهِ شُرَكَآءَ خَلَقُوا۟ كَخَلْقِهِۦ فَتَشَـٰبَهَ ٱلْخَلْقُ عَلَيْهِمْ ۚ قُلِ ٱللَّهُ خَـٰلِقُ كُلِّ شَىْءٍۢ وَهُوَ ٱلْوَٰحِدُ ٱلْقَهَّـٰرُ (۱۶)

13-16a: Only Allah provides true spiritual sustenance: The subject of monotheism is continued so that people attempt to seek spiritual sustenance only from Allah because that is the only relationship that can benefit them. Considering a human as god or by elevating someone to the status of God or by taking something else as god and seeking spiritual sustenance from it provides no real benefit to a person, because false gods have no ability to generate any benefit or harm even for themselves. It is a sign of spiritual blindness to seek sustenance from other than Allah, and enlightened is the believer who develops a relationship with Allah. Darkness means disbelief and error, and light means belief. In the last part of the verse, the power of creation is used as a measure to determine who is worthy of worship. This argument is made many times over in the Quran as for example: يَـٰٓأَيُّهَا ٱلنَّاسُ ٱعْبُدُوا۟ رَبَّكُمُ ٱلَّذِى خَلَقَكُمْ وَٱلَّذِينَ مِن قَبْلِكُمْ  humans, serve your Lord Who created you and those before you (2:21). The question poised here is whether those they take for god have created anything. The condition added is خَلَقُوا۟ كَخَلْقِهِ : created creation like Allah’s, because humans create things day and night, and also estimate and measure things, if one wants to interpret خلق in a general sense. So the challenge here is whether any of these false deities can create the like of what Allah has created. Can they make an ant or even the leg of an ant? Jesus has been made a partner with Allah, so any Muslim who believes that Jesus made bats, which are a creation like the creation of God, or made birds which blended in with the creation of Allah, mistakenly supports an argument in favor of the divinity of Jesus.

13-17   He sends down water from the clouds, then watercourses flow according to their measure, and the torrent bears along the swelling foam. And from that which they melt in the fire for the sake of making ornaments or apparatus arises a scum like it. Thus does Allah compare truth and falsehood. Then as for the scum, it passes away as a worthless thing; and as for that which does good to men, it tarries in the earth. Thus does Allah set forth parables.^a

   أَنزَلَ مِنَ ٱلسَّمَآءِ مَآءًۭ فَسَالَتْ أَوْدِيَةٌۢ بِقَدَرِهَا فَٱحْتَمَلَ ٱلسَّيْلُ زَبَدًۭا رَّابِيًۭا ۚ وَمِمَّا يُوقِدُونَ عَلَيْهِ فِى ٱلنَّارِ ٱبْتِغَآءَ حِلْيَةٍ أَوْ مَتَـٰعٍۢ زَبَدٌۭ مِّثْلُهُۥ ۚ كَذَٰلِكَ يَضْرِبُ ٱللَّهُ ٱلْحَقَّ وَٱلْبَـٰطِلَ ۚ فَأَمَّا ٱلزَّبَدُ فَيَذْهَبُ جُفَآءًۭ ۖ وَأَمَّا مَا يَنفَعُ ٱلنَّاسَ فَيَمْكُثُ فِى ٱلْأَرْضِ ۚ كَذَٰلِكَ يَضْرِبُ ٱللَّهُ ٱلْأَمْثَالَ (۱۷)

13-17a: زَبَدًۭا رَّابِيًۭا – زَبَد means foam. رابیا is from رَبَا which means to increase and come up. Here by زَبَدًۭا رَّابِيًۭا is meant foam that comes up to the surface. The meaning of أَخْذَةًۭ رَّابِيَةً (69:10) is a vehement punishment.

حِلْيَةٍ – It means ornaments, as in أَوَمَن يُنَشَّؤُا۟ فِى ٱلْحِلْيَةِ : Is one decked with ornaments (43:18). Its plural is حُلِیّ as in مِنْ حُلِيِّهِمْ عِجْلًۭا : made of their ornaments a calf (7:148).

جُفَآءًۭ –اَجۡفَأتِ القِدۡرُ means the pot boiled over and froth spilled out. جُفَآءًۭ is the debris found on the sides of a valley, that is a worthless thing (R) and derived from it, this word is used for refuse, scum, dross.

The meaning of this parable has been made clear by Allah Himself; it is the example of truth and falsehood. Falsehood appears to be at the top for a period of time, but it is like froth, and truth is like water that is beneficial for people. The term بِقَدَرِهَا : according to their measure, is meant to convey that just as the amount of rain that is absorbed by the valley and the amount that runs off depends upon the properties of the surface it falls on, similarly every person benefits from Divine revelation according to their capabilities. In the present times too, the froth of evil has risen to the surface, but this froth will dissipate, and truth will remain.

13-18   For those who respond to their Lord is good. And as for those who respond not to Him, even if they had all that is in the earth and the like thereof with it, they would certainly offer it for a ransom. As for those, theirs is an evil reckoning and their abode is hell; and evil is the resting-place.^a

لِلَّذِينَ ٱسْتَجَابُوا۟ لِرَبِّهِمُ ٱلْحُسْنَىٰ ۚ وَٱلَّذِينَ لَمْ يَسْتَجِيبُوا۟ لَهُۥ لَوْ أَنَّ لَهُم مَّا فِى ٱلْأَرْضِ جَمِيعًۭا وَمِثْلَهُۥ مَعَهُۥ لَٱفْتَدَوْا۟ بِهِۦٓ ۚ أُو۟لَـٰٓئِكَ لَهُمْ سُوٓءُ ٱلْحِسَابِ وَمَأْوَىٰهُمْ جَهَنَّمُ ۖ وَبِئْسَ ٱلْمِهَادُ (۱۸)

13-18a: This last verse of the section again draws attention to strengthening one’s bond with Allah. The benefits derived from this bond cannot be obtained by all the wealth and treasures of the world. Even if all the wealth of the world is collected, it cannot produce good ethics and morals.