2. Uhkimat: Lit. “well established”, “well founded,” that is, free of defect; like a well built structure that does not require further modification (Zamakhshari, Razi).

Imam Razi summarizes the reasons why the Qur'anic verses have been called Amuhkamat” (void of ambiguity: Penrice): There are several qualities of the Qur'anic revelations to allow for the usage of the word Amuhkamat” (sing. muhkam). First, the concepts they deal with such as Tawhid, Prophethood, the Hereafter, the final Judgment, etc.: the nature of these concepts is such that they are not subject to abrogation or alteration, and hence they are muhkamat. Second, the injunctions and commandments that they contain do not suffer from any contradiction between themselves. Contradiction is the antithesis of ihkam (being well set, well-established, un-abrogated). Third the language that is employed achieves the very acme of rhetorical beauty, eloquence of high order, and literary perfection. Nothing can be compared to it. Fourth, religious knowledge is either theoretical or practical. The theoretical part is concerned with the concepts of Divinity, angels, revelations, messengers and the Hereafter. This Book deals with these concepts in such a manner as to leave out no essential detail un-discussed. As regards the practical aspect, they are either concerned with the reformation and betterment of the external aspect (of the humans), termed as fiqh, or those that are concerned with the internal aspect, better known as spiritual purification. (Both these human needs are thoroughly attended to). There is no other book under the sky that deals with what has been delineated above to such perfection. This explains, though partially, the usage of the term “muhkamat” for the verses of the Qur’an.

3. This is how Zamakhshari understands the “thumma” of the text. Asad writes: “According to Zamakhshari and Razi, the conjunction thumma at the beginning of the clause thumma fussilat.. does not denote a sequence in time, rather, a co ordination of qualities or conditions..”

4. There are several opinions about the allusions that this expression carries. One coming from Hasan says that the term “uhkimat” (from “ihkam”, lit. “well-established, or, as translated here, “set clear” or, “unambiguous of meaning,” etc.), alludes to the commandments and prohibitions, while the following term “fussilat” (from “tafsil” translated here as “explained in detail”) alludes to the promises of rewards and punishments. Nonetheless, from Hasan we also have an explanation that reverses the meanings.

A second opinion originates with Qatadah and is of Ibn Jarir's preference viz., “The verses are guarded (uhkimat) against corruptions, and then explained (fussilat) with commandments and prohibitions.”

Imam Razi adds: The evidences for tawhid, prophethood, commandments, and episodes of the past, could also be termed as being explained (fussilat). Another opinion is that the term refers to division of the Qur'an into chapters and verses. Yet another opinion is that “fussilat” is in the sense of “furriqat”, that is, revealed gradually, part by part and not as one whole.

Again, fussilat would also refer to ‘turning about;’ that is, state the same text in a variety of ways until all aspects of the meaning are opened up. Finally, “fassala” also means to separate out. The Qur’anic verses separate out the truth from untruth (Au.).

One can see that one needs to integrate all these meanings in his mind to arrive at the correct perception (Au.).

5. Zamakhshari points to a subtle connection between the opening part of the verse and the concluding part of it. It is as if being said, the verses of this Qur'an have been uhkimat (well set) by a Hakim (the All wise) and fussilat (well explained) by a Khabir (the All aware).

That is, the two Qur'nic qualities have Divine Qualities as their source (Au.).

6. Connecting this clause with the previous clause, what the revelation seems to be telling us is, points Razi, that the revelation has been Awell set” (uhkimat) and then Awell explained” (fussilat) in order that you devote yourselves to none but Allah. That is the prime objective of revelation. If someone spent his entire life over other aspects of this revelation, but without this prime objective in his view, he would have wasted his life-time efforts.

7. That is, seek forgiveness for the past sins of Association and disobedience, and turn to Him anew with good deeds devoting yourself to none but Him (Ibn Jarir).

Alusi draws distinction between istighfar and tawbah - although, literally, istighfar is to seek to be covered, or concealed; and, on the other hand, tawbah is to return - one feels inclined to believe that at this point istighfar alludes to sincere repentance and tawbah to remain true to it.

8. That is, He will let you live a life free of excruciating worries, a fairly enjoyable one in every sense, material as well as spiritual, until your death. Is that not something that seems today as far away from man's reach as the planet Pluto? (Au.).

Asad writes: “...it is only reasonable to assume as Rashid Rida does in Manar xii, 7ff. that Athe goodly enjoyment of life” (i.e., in this world) promised in the above sentence relates to the community of the believers as a whole, and not necessarily to individuals.”

Imam Razi raises a question and then answers it. Does not the hadith literature inform us that Athis world is like a prison for the believer and paradise for the unbeliever?” And, “The most tested (with hardships) of the people are prophets, then those closest to them and then those closest to them?” How do we reconcile with this verse saying, “He will grant you a fair enjoyment until a fixed term?” Then he answers in what can be freely rendered as: Whoever is in love with a thing, he cannot bear to part with it. He feels himself in bliss so long as he is engaged with the object of his love. Now, since a believer is in love with Allah, he cuts himself off anything that is apart from Allah, viz., this world. And so, to him this world simply ceases to be of any concern. The more he devotes himself to Allah, the greater internal bliss he enjoys and is happy with himself, within himself. (For the truly devoted, even afflictions taste like blessings: Alusi). As against them, those devoted to this world might possess all the riches of the world, but, unable to predict when the material objects will be taken away from them, or they themselves be seized by sudden death, are driven into a state of anxiety, pressure, and tension robbing them of their peace, throwing cold water on their pleasures and enjoyments. Therefore, being limited of action and possession (Aimprisoned”, as in the hadith), causes no serious loss and no worries to the true believers and reduces none of their happiness.

9. By the textual word “dhu fadl,” (rendered here as Aman of grace”) the allusion is to anyone who does better than the averagely required when fulfilling religious obligations (Au.).

10. The explanation coming from Ibn Mas`ud is as follows. Whoever did an evil deed will have one evil deed written in his account. Whereas, whoever did a good deed will have ten good deeds written in his account. Now, if he is punished for his evil deed in this world, he is left with ten good deeds (because of the one he did). If he is not, then out of the ten, one will be struck off in the Hereafter; so that he is left with nine. Therefore, Ibn Mas`ud concluded, “Destroyed will be he whose singles overcame his tens” (Ibn Jarir, Ibn Kathir).

11. Literally, “thana sadrahu `an al shayy'“ (he folded his breast from something) is used for turning away from something, or showing disinclination to it (Zamakhshari).

The most plausible explanation of the terms “yathnuna sudurahum” is that (the unbelievers) covered their hearts because they “harbored great doubts about the Qur'an.” That is how Mujahid understood it. Another opinion is that the words refer to the unbelievers' practice of bending their heads down while passing by the Prophet in order not to hear the Qur'an, while the reference by the words, “When they fold up their clothes” is to their act of folding their cloaks tight around their bodies, once again, to avoid hearing the Prophet (Ibn Jarir).

Bukhari however has another explanation coming from Ibn `Abbas. It says that the Muslims felt uncomfortable at the time of sexual intercourse, especially, when lying down and facing the heaven naked. The first part of the verse refers to it. As for the second part, his opinion, also in Bukhari, is that it refers to the people's doubts and skepticism concerning Allah and concerning evil deeds. In further explanation he, as well as Mujahid, Hasan and others have said that the reference is to the unbelievers' act of covering their heads hoping to conceal their words or deeds from Allah (Ibn Kathir).

12. According to Mujahid, the pronoun “Him” refers to Allah. That is, the unbelievers thought they could conceal themselves from Allah by simply treating the revelation brought by the Prophet with doubt (Ibn Jarir).

Asad puts it coherently: “Since the people referred to in this verse obviously do not believe in the divine origin of Muhammad's message, their ‘hiding from God’ can have, in this context, only one meaning namely, that of a metaphor for their unwillingness to listen to the truth which emanates from Him: and this also explains the statement that they are ‘enshrouding their heart’ (lit. “bosoms”, as at the end of the verse), i.e., are allowing their hearts and minds to remain wrapped up in prejudices, thus making them impervious to spiritual perception.”

13. “Daabbah” is any moving creature of the animal kingdom; anything that walks, creeps, or crawls upon the earth (Majid with slight modification).

Actually, an exact translation of the word is difficult since dabbah in its verb form has its root in “dabba” which is used for a very slight and slow movement such as that of an infant on all its fours, or that of an old person, or that of a crawling insect. Hence, “daabbah” is any living creature that moves on the earth including fish in water, birds in the air, and, of course, human beings (based on Manar).

14. So that it might well die out of hunger but the provision comes, and it comes from no other quarter but Allah's (Ibn Jarir).

15. The translations for the textual words “mustaqarr” and “mustawda’” as adopted here are literal. But Ibn `Abbas explained them as the point of return by the evening, and the place where one dies respectively. There are other explanations too (Ibn Jarir).

The above opinion of Ibn `Abbas has Al Farra', the grammarian's support. Ibn Mas`ud has said in a trustworthy report in Hakim and others that the former refers to the womb while the latter to where it dies (Shawkani). In simpler words, Allah takes care of the provision from conception in the womb until death (Au.).

Alusi adds: There is no contradiction between trust (tawakkul) in Allah's promise as the Provider, and efforts to obtain one's share of the world, because Allah is the Mover of the means. It is dependence on the means that goes counter to trust in Allah. One might resort to means, but without the belief that one's share can never be obtained without the means. The heart should be with Allah and the belief that ‘what He willed happened, and what He did not, did not,’ should override all other thoughts.

16. Ibn Jarir repeats at this point the narrations that speak of creation in six days. Ka`b, Dahhak and others have said that Allah began the creation on Sunday and ended on Friday, creating man in its last hours. And, they add, every day at that time was of the length of a thousand years. He also reports the following: “The Prophet (saws) addressed Banu Tamim saying

« اقْبَلُوا الْبُشْرَى يَا بَنِى تَمِيمٍ ». قَالُوا قَدْ بَشَّرْتَنَا فَأَعْطِنَا يَا رَسُولَ اللَّهِ. قَالَ : فَدَخَلَ عَلَيْهِ أُنَاسٌ مِنْ أَهْلِ الْيَمَنِ فَقَالَ :« اقْبَلُوا الْبُشْرَى يَا أَهْلَ الْيَمَنِ إِذْ لَمْ يَقْبَلْهَا بَنُو تَمِيمٍ ». قَالُوا : قَدْ قَبِلْنَا يَا رَسُولَ اللَّهِ جِئْنَا لِنَتَفَقَّهَ فِى الدِّينِ وَنَسْأَلَكَ عَنْ أَوَّلِ هَذَا الأَمْرِ مَا كَانَ قَالَ :« كَانَ اللَّهُ عَزَّ وَجَلَّ وَلَمْ يَكُنْ شَىْءٌ قَبْلَهُ وَكَانَ عَرْشُهُ عَلَى الْمَاءِ ثُمَّ خَلَقَ السَّمَوَاتِ وَالأَرْضَ وَكَتَبَ فِى الذِّكْرِ كُلَّ شَىْء »



‘Accept the good news.' They said, ‘You have given us enough good news. Now give us (some material help).' The Prophet then turned to the group of people that had come from Yemen and said, ‘Accept the good news O people of Yemen.' They said, ‘We accept. So, tell us about the beginning of this affair as to what it was like?' He replied, ‘Allah was there before anything else. His `Arsh was on water. Then He wrote everything (that was to be) in the Tablet.'

But just then a man came up to the narrator ‘Imran b. Hussain, and said,

يَا عِمْرَانَ بْنَ حُصَيْنٍ رَاحِلَتُكَ أَدْرِكْ نَاقَتَكَ فَقَدْ ذَهَبَتْ. فَانْطَلَقْتُ فِى طَلَبِهَا فَإِذَا السَّرَابُ يَنْقَطِعُ دُونَهَا وَايْمُ اللَّهِ لَوَدِدْتُ أَنَّهَا ذَهَبَتْ وَأَنِّى لَمْ أَقُمْ

‘`Imran, your camel has broken loose.' I ran after it and the mirage seems to have cut her (from view), and by Allah, I wish she was lost and I hadn’t stood up.”

The hadith is in Bukhari, Muslim and other collections in varying words.

Ibn Jarir has a narrative coming from Wahab b. Munabbih (who is known for reporting from the Scriptures of old). He said, “`Arsh was in existence before the heavens and the earth were created. Allah took a handful of clear water and opened his Hand. And lo! Smoke spread out. Thereafter He made them seven heavens in two days. After that he took some dust and placed it where the Ka`bah is. Then He spread the earth around it. (If we are to follow Hejazi dialect the translation should go as, “He gave it a spherical shape around it: Au.). Then He created the provisions in another two days. He created the seven heavens in two days and the earth in two days. He finished His work of creation by the evening of the seventh day.”

The above is not a hadith (Au.).

Ibn Kathir adds: Muslim has a hadith coming through `Abdullah b. ‘Amr. The Prophet said,

كَتَبَ اللَّهُ مَقَادِيرَ الْخَلاَئِقِ قَبْلَ أَنْ يَخْلُقَ السَّمَوَاتِ وَالأَرْضَ بِخَمْسِينَ أَلْفَ سَنَةٍ - قَالَ - وَعَرْشُهُ عَلَى الْمَاءِ

“Allah determined the measures (quality and quantity) of everything that He was to create fifty thousand years before the creation of the heavens and the earth. And His `Arsh was on water.”

Imam Bukhari records another hadith in explanation of this verse. Abu Hurayrah reports,

قَالَ اللَّهُ عَزَّ وَجَلَّ أَنْفِقْ أُنْفِقْ عَلَيْكَ وَقَالَ يَدُ اللَّهِ مَلْأَى لَا تَغِيضُهَا نَفَقَةٌ سَحَّاءُ اللَّيْلَ وَالنَّهَارَ وَقَالَ أَرَأَيْتُمْ مَا أَنْفَقَ مُنْذُ خَلَقَ السَّمَاءَ وَالْأَرْضَ فَإِنَّهُ لَمْ يَغِضْ مَا فِي يَدِهِ وَكَانَ عَرْشُهُ عَلَى الْمَاءِ وَبِيَدِهِ الْمِيزَانُ يَخْفِضُ وَيَرْفَعُ

“Allah Most High said, ‘Spend and I shall spend on you.' Then the Prophet added, ‘Allah's hands are full. Spending during the day and the night does not empty them.” He also said, “Consider this. His spending since the day He created the heavens and the earth has not exhausted what is in His hand. And His `Arsh was on water. The Scale is in His hand. He raises and lowers.”

17. Reports coming from Ibn `Abbas and others say that the water itself was on currents of air (Ibn Jarir). Thus, before the creation of the heaven and earth, `Arsh, water, and if we are to accept the opinion of Ibn `Abbas, air, were already in existence (Au.).

The Bible has a statement that is akin to the Qur'anic statement but with a blasphemy added as salt. Majid quotes: “And the earth was without form and void: and darkness was upon the face of the earth. And the spirit of God waved upon the face of the waters” (Genesis, 1: 2).

For further discussions on `Arsh refer Surah Yunus note 9.

Sayyid reminds however, that we do not know what water it was, where, and in what form and condition; nor do we know the manner of the `Arsh resting on it. We have no way to answer these questions. It is impossible to add a note to the text for lack of a reliable source of knowledge. It would not be right either, to try and reconcile scientific theories with Qur'anic statements in which the truth is embodied. Scientific theories, after all, are subject to alterations. They are constructed on a set of data with the help of a few hypothetical ideas: themselves deduced from results of experiments. Whenever new experiments lead to different results, the hypothesis and theories undergo alterations. Hence all scientific theories are subject to change. It would be wrong then to explain the Qur'anic truths in the light of scientific findings.

He further warns: “To search for concurrence of the Qur'anic truths in scientific statements is betrayal of seriousness in one's faith in the Qur'an as the revelation of Allah something that is beyond any doubt. This kind of attempt is the result of over rating scientific achievements and according it a position higher than what it deserves a position so high that nothing would be accepted or rejected but in its light. The faith that depends on confirmation coming from scientific fields deserves a fresh look for its existence. The Qur'an is the true basis. Whether scientific hypothesis and theories agree with it or not is secondary. As for research involving scientific experimentation, they have a different field of action. The Qur'an has allowed human intellect complete freedom to engage itself in such pursuits and reach conclusions that are not swayed by prejudices, superstitions, and fetishes. (Its findings do not directly affect the faith). Hence we see that the Qur'an does not directly deal with scientific truths. It makes references to them only in passing, such as, e.g., all living beings are created out of water, or, every living creature, including the plants, come in pairs of male and female, etc.”

The cautionary note well placed in our system of thought, it might yet be pointed out that with the astonishing scientific advancements, especially those of the second half of the last century, and the more astonishing confirmation of their truths by the Qur'an, which has led many non Muslim to Islam, and which has as well helped many Muslims to win back their lost faith, the above cautionary note from Sayyid Qutub needs to be qualified, especially in the light of the Qur'anic statement (41: 53), “Soon We shall show them Our signs in the heavens and in their own selves, until it becomes clear that it (the Qur'an) is the Truth from their Lord.”

Sayyid's main point is that faith ought not to depend on scientific knowledge, waiting for confirmation from it before acceptance or rejection of Qur'anic truths. He could not have assumed that faith can be altogether isolated, and completely unaffected by human discoveries that prove the veracity of those Qur'anic statements that had hitherto remained enigmatic, or which proved capable of giving out new meanings and interpretation. Sayyid himself had clarified this point earlier while discussing verse 189 of Surah al Baqarah. He wrote there: “The central theme of the Qur'anic message is man himself: his inner self and his life. It endeavors to give a general understanding of his own being and his relationship with his Creator, and to establish, on the basis of this relationship, a system and order of life that will allow man to use all his inherent powers, including the power of knowledge to his benefit. This power itself, however, has been properly humanized and civilized, to work within the limits imposed, to reach conclusions through hypotheses and deductions, but which, whatever else, are not to be treated as final truths.

“What is disconcerting to note,” Sayyid points out, “is that some simple minded people should try to work out certain scientific details that sound like additions to the Qur'an, attributing to it what it did not intend, as if they think they can cause an increase thereby to its glory.

AThat said, one might add that so long as there is no dependence on scientific knowledge to confirm the Qur'anic knowledge, there is no harm in their pursuit and in benefiting from modern findings. For instance, the Qur'an says (25: 2), “He created everything and then gave it its (due) measure.” Now, man discovers that all the distances in the planetary system are well proportioned: between the earth and the sun, between the earth and the moon, between one planet and another, between the respective sizes of the sun, the earth, the moon and other planets, between the motion of one and the other all measurements seem to be well proportioned and well balanced, without which the planetary system could not have come to exist. Facts of this kind of course help us to understand better the meaning of the Qur'anic verses better.

“But, on the other hand, the Qur'an says (23: 12), ‘He created man from a quintessence of clay,' and we find some scientists postulating that the first living cell perhaps came into being in slimy conditions, and that, since then it has been evolving to arrive at the final shape of man. Now, if this postulation is referred to while explaining the above Qur'anic verse, then, obviously, we have to point out that this is not what the Qur'an intended. That is because, first of all, scientists have no definite proof that the first living cell came into being in slimy conditions, nor do we accept the theory that is subsequently built on that hypothesis. Both the hypothesis (of appearance of life in slimy conditions) and the theory (of evolution) are only conjectural, subject to change, whereas the Qur'anic statement is fundamental, final, unalterable.”

18. Literally, the textual “in hadha illa” is better rendered as Athis is only” (Au.).

19. “The term sihr, which is often used in the sense of ‘sorcery’ or ‘magic’, denotes, primarily, “the turning of something from its proper [i.e., its natural] condition into another condition (Taj al `Arus); hence signifies any act which causes something that is false or unreal to assume the appearance of reality” (Asad).

20. Authorities such as Ibn `Abbas, Dahhak, Mujahid and others have interpreted the term ummah of the text as “ajal”, i.e., “a reckoned moment.” Ibn Jarir then explains that since one ummah takes over after the previous ummah's term expires, the moment when the exchange takes place, has come to be identified as the ummah.

Qurtubi explains that the word ummah, as used in the Qur'an and Sunnah, gives out several different meanings:

i). A group of people. The Qur'an said (28: 23),

وَجَدَ عَلَيْهِ أُمَّةً مِنَ النَّاسِ [القصص : 23]

AHe found a group of people there.”

ii). Anyone endowed with fine qualities, who can be cited as an example and followed. Allah said about Ibrahim (16: 120),

إِنَّ إِبْرَاهِيمَ كَانَ أُمَّةً [النحل : 120]

AIbrahim was a man of fine qualities, devout to Allah, upright.”

iii). Religion or nation. The Qur'an said (43: 23),

إِنَّا وَجَدْنَا آبَاءَنَا عَلَى أُمَّةٍ [الزخرف : 23]

AWe found our forefathers on a religion.”

iv). A moment in time, or a period of time; as in this present verse, and as also (12: 45),

وَادَّكَرَ بَعْدَ أُمَّةٍ [يوسف : 45]

AHe remembered after a while.”

v). A singular man, alone on his religion, no one sharing the religion with him. The Prophet said about Zayd b. ‘Amr

فَإِنَّهُ يُبْعَثُ يَوْمَ الْقِيَامَةِ أُمَّةً وَحْدَهُ

AHe (Zayd b. ‘Amr b. Nufayl) will be raised up, alone, by himself."

21. Asad comments on the use of the word “haqa bihim”: “According to almost all the commentators, the use of the past tense in the verb haqa, despite the fact that it refers to the future, has the syntactic value of a stress, implying the inevitability of the happening to which it relates.”