21. The rendition is following the preference of the great majority. However, another understanding of “taghidu” and “tazdaadu” would render the meaning as, “shrinking and swelling of the wombs.”

But the preferred opinion is expressed as follows. Some wombs bring forth babies in nine months, others in less, yet others in more number of days. According to Ibn ‘Abbas, Mujahid and several others, the allusion is to this variation (Ibn Jarir).

22. Jurists have differed over the period of pregnancy. Most of them agree that while minimum is six months, maximum is four years. This is because there was a woman, wife of Muhammad b. `Ajlaan, during the time of the Companions, who gave birth thrice in 12 years, each time carrying the child for four years. They used to call her “the elephant bearer” (perhaps because of oversized infants born to her: Au.). Several cases were reported during the time of ‘Umar of women carrying for two years. Dahhak, the often quoted commentator of the Qur’an was himself in his mother’s womb for two years. He was named Dahhak (the laughing one) because at birth he already had teeth in his mouth. There was another person Haram b. Hibban, who was carried by his mother for four years, and was so named (haram: old man) because he looked much older than an infant at birth (Zamakhshari, Qurtubi).

One of the Roman emperors is also reported to have had teeth at birth. Sociologists have noted that in ancient Christian times children born with teeth were considered bad omen and murdered at birth (Au.).

23. The textual word “muta`aal” defies translation in a single word. Asad writes, “God’s attribute muta`aal, which occurs in the Qur’an only in this one instance, denotes His exaltedness above anything existing or potential; also, according to Zamakhshari, above anything that could be circumscribed by human definitions.”

Yusuf Ali comments on the text, “A verse of matchless rhythm in Arabic.”

24. The textual word “mu`aqqibaat” bears several connotations. One is expressed in the following note. Another connotation would render the translation as “followers” since they follow men’s deeds and write them down meticulously (Alusi).

25. The allusion is to the guardian angels attached to every soul guarding him or her from harm, unless Allah wills otherwise. According to a hadith in Abu Da’ud, these angels guard man from falling into potholes, slip down from top of walls, escape flying objects, etc., unless Allah wills otherwise. When He does, they move away. According to Ka`b, life would be impossible if Allah removed these angels (Alusi, Shafi`).

One of the angels is positioned at the front while the other at the rear. They change their duties morning and evening. There are two others, one at the right hand side and another at the left. These two write down the deeds. The one on the right records good deeds while the other at left records evil deeds. Thus, every man has four angels with him at any time: four during the day, and four at night. Says a hadith of Bukhari,

يَتَعَاقَبُونَ فِيكُمْ مَلَائِكَةٌ بِاللَّيْلِ وَمَلَائِكَةٌ بِالنَّهَارِ وَيَجْتَمِعُونَ فِي صَلَاةِ الْعَصْرِ وَصَلَاةِ الْفَجْرِ ثُمَّ يَعْرُجُ الَّذِينَ بَاتُوا فِيكُمْ فَيَسْأَلُهُمْ وَهُوَ أَعْلَمُ بِكُمْ فَيَقُولُ كَيْفَ تَرَكْتُمْ عِبَادِي فَيَقُولُونَ تَرَكْنَاهُمْ وَهُمْ يُصَلُّونَ وَأَتَيْنَاهُمْ وَهُمْ يُصَلُّونَ

“Angels of morning and evening remain with you in succession. They get together at Fajr and ‘Asr Prayer-times. When those who were with you rise up to Him (Allah), He asks, although He knows, ‘In what state did you leave My slaves?’ They reply, ‘When we went to them, they were in Prayers. And when we left them they were in Prayers.’”

Another hadith says,

إياكم والتعري فإن معكم من لايفارقكم إلا عند الغائط وحين يفضي الرجل إلى أهله فاستحيوهم وأكرموهم

“Do not get naked. With you are those who do not part company with you except when you are in the washroom or when a man goes into his wife. Therefore, feel shy of them and honor them” (Ibn Kathir).

The above is in Tirmidhi who rated it as Hasan (Au.).

Thanwi’s understanding of this passage (verses 9-11) could be paraphrased in the following manner: “Knower of the Unseen and the visible, the Great, the Exalted. Equal unto Him of you is he who conceals his speech and he who pronounces it, whether he lies concealed by the night or walks forth freely by the day.” [That is, he knows about everything, about every person; and, He also guards everyone, so that], “attached to him are successive (angels), in front of him and behind him, guarding over him by Allah’s command.” [But, Allah’s protection should not lead the people to believe that they can do as they wish. Rather, although it is true that Allah does not punish without crime, but when they rebel, the protection is withdrawn]. “Verily, Allah changes not what [of the good] is with a people until they change what is in themselves” [changing the good to evil. So that], “Whensoever Allah intends evil for a people, there is no turning it back, and they do not have besides Him a protector.” [Not even the guardian angels can do anything for them in that event].

26. There is no difference in opinion among the commentators of the Qur’an that Allah does not withdraw a blessing in which a people find themselves until they change themselves towards the worse, by way of corruption and evil-doing (Razi).

Mufti Shafi` warns against an error of understanding commonly spread in our times. He writes: The opposite of the principle enunciated in this verse has not been meant and is not always true.

27. A report in Tirmidhi, which he rated as Sahih, as well as in Nasa’i and Ahmad narrates the Prophet (saws) as having said that “Ra`d” is the name of an angel who drives the clouds. However, (since the Prophet did not refer specifically to this verse: Au.), the allusion here could either be to an angel, or to the literal meaning, viz., thunder (Alusi).

Majid writes: “Compare and contrast the attitude of various polytheistic peoples. ‘Thunder was one of the great gods of the Germans.’ (Menziez, History of Religions, p. 29). ‘The place of the Thunder-god in polytheistic religion is similar to that of the Rain-god, in many cases even to entire coincidence. But his character is rather of wrath than of beneficence.’ (PC. II. p. 262).”

How firmly and fully Islam did away with irrationalism can be judged from the following, although for fuller appreciation one might remember that a thousand years ago the world was steeped in ignorance, and, mythology was the mainstay of the people’s religion. No one knew anything about the cycle that brought rains, or had any idea what caused thunder and lightning. Yet, even at that time, the Muslims firmly rejected irrational ideas. Zamakhshari remarks at this point in his commentary, (not without sarcasm): “Among the innovations of the (ignorant) Sufis can be counted their belief that “Ra`d” is the roar of the angels, that lightning the panting of their hearts, and rains their tears!”

28. One of the Banu Ghifaar who accompanied the Prophet said that he heard the Prophet say,

إِنَّ اللَّهَ عَزَّ وَجَلَّ يُنْشِئُ السَّحَابَ فَيَنْطِقُ أَحْسَنَ الْمَنْطِقِ وَيَضْحَكُ أَحْسَنَ الضَّحِكُُُُِ

“Verily, Allah generated the clouds so that they speak the best of speeches and laugh the best of laughter.” And, it is explained that by “speech” the Prophet meant their thunder, and by “laugh” he meant their lightning (Shawkani).

The hadith is in Ahmad and in “Majma`” about which Haythami remarked that it is trustworthy (S. Ibrahim).

It is reported of the Prophet, that when he heard the thunder, he would say,

اللّهُمّ لا تَقْتُلْنَا بِغَضَبِكَ وَلا تُهْلِكْنَا بِعَذَابِكَ وعَافِنَا قَبْلَ ذَلِكَ.

“O Allah, do not kill us out of Your anger, do not destroy us by Your chastisement, and protect us until then.”

The report is in Musnad Ahmad, Tirmidhi, Nasa’i and in Bukhari’s Kitab al-Adab, (Adab al-Mufrad: Alusi) - Ibn Jarir, Ibn Kathir.

Tirmidhi himself judged the above report as weak, but Hakim remarked that it has the chain of Sahih reports (Au.).

A hadith in Ahmad reports the Prophet as having said,



لَوْ أَنَّ عِبَادِي أَطَاعُونِي لَأَسْقَيْتُهُمْ الْمَطَرَ بِاللَّيْلِ وَأَطْلَعْتُ عَلَيْهِمْ الشَّمْسَ بِالنَّهَارِ وَلَمَا أَسْمَعْتُهُمْ صَوْتَ الرَّعْدِ

“Your Lord says, ‘If My slaves were to obey Me, I would send the rains at night, expose them to the sun during the day, and never let them hear the sound of thunder.’”

The above narrative is in Ahmad declared weak by Shu`ayb al-Arna’ut (Au.).

29. Anas reports as immediate context of revelation that,

بعث النبي صلى الله عليه و سلم مرة رجلا إلى رجل من فراعنة العرب أن ادعه لي قال يا رسول الله إنه أعتى من ذلك قال اذهب إليه فادعه قال فأتاه فقال رسول الله صلى الله عليه و سلم يدعوك قال أرسول الله وما الله أمن ذهب هو أم من فضة هو أمن نحاس هو فرجع إلى النبي صلى الله عليه و سلم فقال يا رسول الله قد أخبرتك أنه أعتى من ذلك وأخبر النبي صلى الله عليه و سلم بما قال قال فارجع إليه فادعه فرجع فأعاد عليه المقالة الأولى فرد عليه مثل الجواب فأتى النبي صلى الله عليه و سلم فأخبره فقال ارجع إليه فادعه فرجع إليه فبينما هما يتراجعان الكلام بينهما إذ بعث الله سحابة حيال رأسه فرعدت ووقعت منها صاعقة فذهبت بقحف رأسه وأنزل الله عز و جل { ويرسل الصواعق فيصيب بها من يشاء وهم يجادلون في الله }

“The Prophet sent one of his men to one of the Pharaohs of the Arabs asking him to come to him. The man said, “Messenger of Allah, he is more arrogant than that.” The Prophet said, “Go and call him to me.” So he went and told him that the Prophet wished to see him. He replied, “Who is this Prophet of Allah? And who is Allah? Is He made of gold, or silver or copper?” The Prophet’s envoy returned and told him what had happened. The Prophet (saws) told him, “Go and call him to me.” So he went again. The man replied in the same manner. He went back and reported to the Prophet. He told him to go again and call him. So he went up to the man a third time. As the two stood exchanging words, Allah sent forth a piece of cloud with lightning. A thunderbolt struck the man on the head and killed him. Allah revealed, “He sends the thunder-bolts and strikes therewith whom He will, while they are disputing about Allah.”

This report is in Sunan al-Nasa’i al-Kbra, Musnad Abu Ya`la and Tabarani with trustworthy chainS: Haythami (Au.).

Another narration has it that two men Arbad and `Amir b. Dawsi went to the Prophet. `Amir asked, “Muhammad. Shall I become a Muslim on the condition that I should be the chief after you?” The Prophet refused. He asked, “Alright. You be the chief over the city dwellers and I over the desert dwellers.” The Prophet refused. `Amir said, “I will bring waves of `Amir riders on Madinah and destroy you.” Then the two tried to kill him treacherously, but the intended killer’s hand froze. They left him. On their way back, one of them, Arbad, was killed by a thunderbolt while the other by a boil in his body as big as a camel’s hump. And Allah revealed this verse. Some poems have also been said about the two (Ibn Jarir, Qurtubi, Ibn Kathir - shortened).

Ibn Kathir recalls the Prophet’s prophecy as reported by Abu Sa`id al-Khudri and preserved by Ahmad,

تَكْثُرُ الصَّوَاعِقُ عِنْدَ اقْتِرَابِ السَّاعَةِ حَتَّى يَأْتِيَ الرَّجُلُ الْقَوْمَ فَيَقُولَ مَنْ صَعِقَ تِلْكُمْ الْغَدَاةَ فَيَقُولُونَ صَعِقَ فُلَانٌ وَفُلَانٌ

“Thunderbolts will increase their frequency near the end of the world until a man visiting a people will ask, “Who was struck by the thunderbolt yesterday?” They will say, “So and so, and so and so were struck by it” (Ibn Kathir).

The above hadith is, according to Arna’ut Sahih (Au.).

30. The textual term “shadeed al-mihaal” has been understood variously. A variant meaning is suggested by Raaghib, as also by several commentators. In the words of Asad, “.. shadid al-mihal .. signifies ‘powerful in contriving, in a manner hidden from man, that wherein wisdom lies.’”

31. Majid quotes from Encyclopedia of Religion and Ethics, “‘Belief in the one Deity, sovereign in the universe, carries with it a sense of security and of elevation which has an ennobling influence on thought and life. It makes man strong and free in the world. Here is the secret of the transformation which Islam effects from the African animist ... the monotheist ... lifts his face to heaven and gives his worship to the Supreme alone, and asks help from a Power which, he is assured, has no rival’ (X. p. 171).”

32. What is the manner of prostration of the animate and the inanimate objects? Muhammad Asad explains: “The expression yasjudu (‘prostrate himself’ or ‘prostrate themselves’) is a metonym for complete submission to His will (Zamakhshari), that is, to the natural laws decreed by Him with regard to everything that exists. According to most of the classical commentators, those who submit to God willingly (i.e., consciously) are the angels and the believers, whereas the deniers of the truth, who are ‘not willing’ to submit to Him, are nevertheless, without being conscious of it, subject to His will. However, in view of the subsequent references to ‘shadows’ it is logical to assume that the relative pronoun ‘man’ relates in this context not only to conscious beings but also to all other physical objects, whether animate or inanimate - i.e., to ‘all things and beings that are in the heavens and the earth.’”

33. That is, the valleys hold water according to their size, some less, some more (Razi, Qurtubi and others). Another possibility, and the more likely, is that Allah sends water to the valleys in quantities determined by Him (Alusi).

34. The textual word “raabiya” is from “rabw” and has the connotation of something that has swelled to appear bigger than its true size (Ibn Jarir); hence the word “riba.” And, this is the reality of falsehood: puffed up, blown to an enormous size, but without substance (Au.).

35. These are examples of truth and falsehood: one abiding, the other perishing. From Ibn `Abbas we have two interpretations. To paraphrase what he said, “He sends down water from the heaven and the valleys flow according to their capacity,” i.e., this is an example of the hearts and what of belief or skepticism that they hold within them, each in according to its measure. [That is, the “valleys” of the example are “hearts”]; and no deed is profitable when it is accompanied by doubts. It is pure belief alone that is beneficial to the people. “As for the scum, it vanishes, (being) cast out.” The scum here is equivalent of doubts and skepticism. “But, as for what profits the people, it abides in the earth:” that is, true faith abides. As metals are heated on the fire, for extraction of the pure and separation of the impure, in the like manner Allah accepts true faith and rejects that which is adulterated with doubts and skepticism.

Another interpretation coming from him, (and of course, the two are reconcilable) is as follows: “He sends down water from the heaven and the valleys flow according to their capacity. The torrent carries the rising scum,” i.e., the torrents pick up the straws and pieces of trash and such other things on their way; “and from what they heat on fire,” such as gold, silver and other metals which also carry impurities with them, which are also as useless as the scum carried by the torrents is. “As for what profits the people:” just as water benefits the land, the good deeds of a believer are of profit to him; but evil deeds are washed away as scum is washed away. This is the example of the truth that has come from Allah. Whosoever lived by what Allah sent, will have it with him (on the Judgment Day), as water that remains behind in the valleys. Similarly, a knife, or a sword cannot be made until iron is heated on the fire for it to eat away its impurities, and, for the rest to emerge and last as the pure, useful. In the like manner, truth will last on the Day of Judgment, and its upholders will benefit from it, while falsehood will vanish with its upholders left in loss (Ibn Jarir, Ibn Kathir).

The same point has been brought out through a hadith to be found in the Sahihayn. It reports the Prophet as saying,

إِنَّ مَثَلَ مَا بَعَثَنِى اللَّهُ بِهِ عَزَّ وَجَلَّ مِنَ الْهُدَى وَالْعِلْمِ كَمَثَلِ غَيْثٍ أَصَابَ أَرْضًا فَكَانَتْ مِنْهَا طَائِفَةٌ طَيِّبَةٌ قَبِلَتِ الْمَاءَ فَأَنْبَتَتِ الْكَلأَ وَالْعُشْبَ الْكَثِيرَ وَكَانَ مِنْهَا أَجَادِبُ أَمْسَكَتِ الْمَاءَ فَنَفَعَ اللَّهُ بِهَا النَّاسَ فَشَرِبُوا مِنْهَا وَسَقَوْا وَرَعَوْا وَأَصَابَ طَائِفَةً مِنْهَا أُخْرَى إِنَّمَا هِىَ قِيعَانٌ لاَ تُمْسِكُ مَاءً وَلاَ تُنْبِتُ كَلأً فَذَلِكَ مَثَلُ مَنْ فَقُهَ فِى دِينِ اللَّهِ وَنَفَعَهُ بِمَا بَعَثَنِى اللَّهُ بِهِ فَعَلِمَ وَعَلَّمَ وَمَثَلُ مَنْ لَمْ يَرْفَعْ بِذَلِكَ رَأْسًا وَلَمْ يَقْبَلْ هُدَى اللَّهِ الَّذِى أُرْسِلْتُ بِهِ

“The example of the guidance and knowledge that Allah sent me with is like rain that fell on a tract of land. There was a tract that absorbed water and brought forth grass, shrubs and woods. Another tract was a hard patch. It held water which Allah proved beneficial for the people: they drank, watered their cattle and fields, and cultivated the land. Then there was a tract that was totally barren: it neither held water nor brought forth any vegetation. Such is the example of the one who acquired religious understanding and profited from what Allah sent me with. He proved himself of benefit to others: learning and teaching. It is also the example of him who did not lift his head and did not accept the guidance that Allah sent me with” (Ibn Kathir).

Sayyid Qutb sheds light from another perspective: “This is the example of truth and falsehood in the life of this world. Falsehood rises up, swims, is puffed up, and in all appearances looks like growing and overshadowing everything. But, it remains what in reality it is: scum, impurity. It is not long before it dries up and is cast away. It has not a real existence and does not enjoy true hold. In contrast, truth is slow, cool and noiseless, so that, sometimes people get to feel that it has withdrawn itself, or has gone into hiding, or is lost, or is dead. But, it remains on the earth, just like life-giving water and useful minerals, benefiting the people: that is how Allah strikes similitudes.”

Note a few contrasts drawn by the Qur’an in this passage (verses 1-17):

Verses of the Book and that which has been sent down;

raised the heavens, assumed Istawa’ on the ‘Arsh;

the sun and the moon;

directs the affair, explains the verses;

(fixed) mountains, (flowing) rivers;

(of every fruit) pairs of two;

the night, the day;

tracts neighboring;

vine orchards, sown fields;

(palm trees from a) single root and several;

(if) amazed, (more) amazing;

evil before the good;

Forgiving, Severe of chastisement;

a warner and a guide;

(wombs) fall short of or exceed;

the Unseen and the Seen;

the Great, the Exalted.

conceal (the speech or) pronounce (it);

by the night, by the day;

(successive angels), before him and behind him;

He alters not until they alter;

lightning: driving fear and evoking hope;

thunder extols glory, as do the angels;

prayers: worthy and in vain;

the heavens and the earth;

willingly or unwillingly;

(shadows) mornings and evenings.

Lord of the heavens, and the earth;

(equal) the blind and the seeing;

darkness and light;

The Creator and those associated;

The One, the Irresistible;

water and scum;

ornaments and ordinary ware;

truth and falsehood.

One may continue with the rest of the passages to further the list. Moreover, this is apparent to a cursory look; within the verses there are other beautifully drawn contrasts, all pointing to the inescapable conclusion that no human could have produced this Qur’an (Au., with a point from Sayyid). @@

36. Shahr b. Hawshab is reported to have said that an evil reckoning signifies that nothing of their evil deeds will be forgiven (Ibn Jarir). The same is reported of Ibrahim Nakha`i (Qurtubi). @@