Surah 2. Al-Baqarah

---

Verses [Section]: 1-7[1], 8-20 [2], 21-29 [3], 30-39 [4], 40-46 [5], 47-59 [6], 60-61 [7], 62-71 [8], 72-82 [9], 83-86 [10], 87-96 [11], 97-103 [12], 104-112 [13], 113-121 [14], 122-129 [15], 130-141 [16], 142-147 [17], 148-151 [18], 152-163 [19], 164-167 [20], 168-176 [21], 177-182 [22], 183-188 [23], 189-196 [24], 197-210 [25], 211-216 [26], 217-221 [27], 222-228 [28], 229-231 [29], 232-235 [30], 236-242 [31], 243-248 [32], 249-253 [33], 254-257 [34], 258-260 [35], 261-266 [36], 267-273 [37], 274-281 [38], 282-283 [39], 284-286 [40]

---

Quran Text of Verse 21-29یٰۤاَیُّهَاO youالنَّاسُmankindاعْبُدُوْاworshipرَبَّكُمُyour Lordالَّذِیْthe One Whoخَلَقَكُمْcreated youوَ الَّذِیْنَand those [who]مِنْfromقَبْلِكُمْbefore youلَعَلَّكُمْso that you mayتَتَّقُوْنَ ۙbecome righteous الَّذِیْThe One Whoجَعَلَmadeلَكُمُfor youالْاَرْضَthe earthفِرَاشًاa resting placeوَّ السَّمَآءَand the skyبِنَآءً ۪a canopyوَّ اَنْزَلَand sent downمِنَfromالسَّمَآءِthe skyمَآءًwaterفَاَخْرَجَthen brought forthبِهٖtherewithمِنَ[of]الثَّمَرٰتِthe fruitsرِزْقًا(as) provisionلَّكُمْ ۚfor youفَلَاSo (do) notتَجْعَلُوْاset upلِلّٰهِto Allahاَنْدَادًاrivalsوَّ اَنْتُمْwhile youتَعْلَمُوْنَ [you] know وَ اِنْAnd ifكُنْتُمْyou areفِیْinرَیْبٍdoubtمِّمَّاabout whatنَزَّلْنَاWe have revealedعَلٰیtoعَبْدِنَاOur slaveفَاْتُوْاthen produceبِسُوْرَةٍa chapterمِّنْ[of]مِّثْلِهٖ ۪like itوَ ادْعُوْاand callشُهَدَآءَكُمْyour witnessesمِّنْfromدُوْنِother thanاللّٰهِAllahاِنْifكُنْتُمْyou areصٰدِقِیْنَ truthful فَاِنْBut ifلَّمْnotتَفْعَلُوْاyou doوَ لَنْand neverتَفْعَلُوْاwill you doفَاتَّقُواthen fearالنَّارَthe Fireالَّتِیْwhoseوَ قُوْدُهَا[its] fuelالنَّاسُ(is) [the] menوَ الْحِجَارَةُ ۖۚand [the] stonesاُعِدَّتْpreparedلِلْكٰفِرِیْنَ for the disbelievers 2. Al-Baqarah Page 5وَ بَشِّرِAnd give good newsالَّذِیْنَ(to) those whoاٰمَنُوْاbelieveوَ عَمِلُواand doالصّٰلِحٰتِ[the] righteous deedsاَنَّthatلَهُمْfor themجَنّٰتٍ(will be) Gardensتَجْرِیْflowمِنْ[from]تَحْتِهَاunder themالْاَنْهٰرُ ؕthe riversكُلَّمَاEvery timeرُزِقُوْاthey are providedمِنْهَاtherefromمِنْofثَمَرَةٍfruitرِّزْقًا ۙ(as) provisionقَالُوْاthey (will) sayهٰذَاThis (is)الَّذِیْthe one whichرُزِقْنَاwe were providedمِنْfromقَبْلُ ۙbeforeوَ اُتُوْاAnd they will be givenبِهٖtherefromمُتَشَابِهًا ؕ(things) in resemblanceوَ لَهُمْAnd for themفِیْهَاۤthereinاَزْوَاجٌspousesمُّطَهَّرَةٌ ۙۗpurifiedوَّ هُمْand theyفِیْهَاthereinخٰلِدُوْنَ (will) abide forever اِنَّIndeedاللّٰهَAllahلَا(is) notیَسْتَحْیٖۤashamedاَنْtoیَّضْرِبَset forthمَثَلًاan exampleمَّا(like) evenبَعُوْضَةً(of) a mosquitoفَمَاand (even) somethingفَوْقَهَا ؕabove itفَاَمَّاThen as forالَّذِیْنَthose whoاٰمَنُوْاbelievedفَیَعْلَمُوْنَ[thus] they will knowاَنَّهُthat itالْحَقُّ(is) the truthمِنْfromرَّبِّهِمْ ۚtheir Lordوَ اَمَّاAnd as forالَّذِیْنَthose whoكَفَرُوْاdisbelievedفَیَقُوْلُوْنَ[thus] they will sayمَا ذَاۤwhatاَرَادَ(did) intendاللّٰهُAllahبِهٰذَاby thisمَثَلًا ۘexampleیُضِلُّHe lets go astrayبِهٖby itكَثِیْرًا ۙmanyوَّ یَهْدِیْand He guidesبِهٖby itكَثِیْرًا ؕmanyوَ مَاAnd notیُضِلُّHe lets go astrayبِهٖۤby itاِلَّاexceptالْفٰسِقِیْنَ ۙthe defiantly disobedient الَّذِیْنَThose whoیَنْقُضُوْنَbreakعَهْدَ(the) Covenantاللّٰهِ(of) Allahمِنْۢfromبَعْدِafterمِیْثَاقِهٖ ۪its ratificationوَ یَقْطَعُوْنَand [they] cutمَاۤwhatاَمَرَhas orderedاللّٰهُAllahبِهٖۤitاَنْtoیُّوْصَلَbe joinedوَ یُفْسِدُوْنَand [they] spread corruptionفِیinالْاَرْضِ ؕthe earthاُولٰٓىِٕكَThoseهُمُtheyالْخٰسِرُوْنَ (are) the losers كَیْفَHowتَكْفُرُوْنَ(can) you disbelieveبِاللّٰهِin Allahوَ كُنْتُمْWhile you wereاَمْوَاتًاdeadفَاَحْیَاكُمْ ۚthen He gave you lifeثُمَّthenیُمِیْتُكُمْHe will cause you to dieثُمَّthenیُحْیِیْكُمْHe will give you lifeثُمَّthenاِلَیْهِto Himتُرْجَعُوْنَ you will be returned هُوَHeالَّذِیْ(is) the One Whoخَلَقَcreatedلَكُمْfor youمَّاwhatفِی(is) inالْاَرْضِthe earthجَمِیْعًا ۗallثُمَّMoreoverاسْتَوٰۤیHe turnedاِلَیtoالسَّمَآءِthe heavenفَسَوّٰىهُنَّand fashioned themسَبْعَsevenسَمٰوٰتٍ ؕheavensوَ هُوَAnd Heبِكُلِّof everyشَیْءٍthingعَلِیْمٌ ۠(is) All-Knowing

---

Translation of Verse 21-29

(2:21) O People!⁴⁷ Serve⁴⁸ your Lord Who created⁴⁹ you and those who went before you, haply so that you may save yourselves.⁵⁰

(2:22) (Serve Him) Who assigned to you the earth⁵¹ for a resting place, and the heaven for a canopy,⁵² and sent down water out of the heaven,⁵³ wherewith He brought forth fruits for your sustenance.⁵⁴ Assign not, therefore, compeers to Allah,⁵⁵ while you know.

(2:23) And, if you are in any doubt concerning what We have sent down on Our servant, then produce a piece equal to it.⁵⁶ And call (to your aid) your witnesses⁵⁷ apart from Allah, if you are true (in your allegation).

(2:24) But if you cannot do it and you will never do it then fear the Fire whose fuel is human beings and rocks,⁵⁸ prepared for the unbelievers.⁵⁹

(2:25) (In contrast),⁶⁰ give glad tidings to those who believe and do righteous deeds, that for them are gardens underneath⁶¹ which rivers flow.⁶² Whensoever they shall be served there with a fruit to eat, they shall say, ‘We (seem to) have been served this before,’ and they shall be (in fact) served with the like of it.⁶³ And for them shall be spouses purified⁶⁴ abiding therein forever.⁶⁵

(2:26) Surely, Allah is not ashamed of striking the similitude of a gnat⁶⁶ or what is above it. As for the believers, they know that it is the truth from their Lord. But, as for the unbelievers, they object: ‘What did God mean by (striking) such a similitude?' Allah leads astray many thereby⁶⁷ and guides many thereby. And He does not lead astray any thereby but the transgressors.⁶⁸

(2:27) Those who break the covenant of Allah⁶⁹ after its solemn binding, and sever⁷⁰ (the ties) that Allah has commanded they be joined, and (thus) spread corruption in the land. It is these indeed who are the losers.⁷¹

(2:28) How can you disbelieve in Allah seeing you were lifeless, then He gave you life. Then, He shall deal you death, then quicken you (again), and then unto Him shall you be returned.⁷²

(2:29) It is He who created for you all that is in the earth,⁷³ then He turned⁷⁴ to the heavens and leveled them into seven firmaments.⁷⁵ And He has knowledge of everything.⁷⁶

---

Commentary

47. "Note that the Qur'an says "O people," and not "O Muslims." "The message of the Qur'an is addressed to the whole of mankind, not to any section of it, conditioned by race, color or country. The components of this Message are a belief in the unity of God, and a belief in the messengership of Muhammad (on him be peace!). And these two grand and central truths are now formally presented in this verse and the three succeeding verses. To believe in Him and His unity the Holy Qur'an commands us as well as persuades us. In this verse are elements both of command and persuasion happily blended" (Majid).

48. I.e., address to Him alone all your acts of worship and obedience (Ibn `Abbas as interpreted by Tabari). Qurtubi says it means "to believe in the Oneness of Allah and to live by the Shari`ah;" hence, the rendering as "serve" rather than worship. "Included in this command, 'u`budu are: faith in (the existence of) Allah, belief in His Oneness and His obedience "faith" for him who argues against Allah, "Oneness" for him who associates others with Allah, and "obedience" for the believers" (i.e., the atheists, the polytheist and the monotheists have all been addressed) Tas heel.

49. That is, He created you "(out of nothing, and not simply evolved you out of something pre existing). Nor has man, as claimed by pantheists, emanated from God. `Creation' negates all other forms of production" (Majid).

50. That is, save yourself from the anger and wrath of your Lord (Ibn Jarir).

51. "So it is man for whose benefit earth is created and not vice versa. The very idea of man bowing before an 'earth god' is monstrous" (Majid).

52. Firaash is a resting place (Qatadah: Ibn Jarir). Says Majid: "...literally a thing that is spread upon the ground...Whatever its exact form and figure, this description of the earth, that it is for all living creatures a huge something to walk upon, to stand upon, to sit upon, or to lie upon, is an ideal one, which we all can admire, but none can improve."

In answer to the question, whether this disproves the claim that the earth is round and not flat, Zamakhshari (d.538 A.H.) says there is neither affirmation nor rejection of either in this verse. All that the Qur'an is saying is that Allah has made it a place on which man can rest.

Canopy: What better way can there be of describing the atmosphere that envelops the earth, shielding it from the bombardment of hundreds and thousands of small and big meteorites, which burn at impact, than to say it is a canopy? Without this roof over our heads, the millions of tons of space debris would have made life impossible on earth.

Further, with its ozone layer, this protective roof prevents the entry of ultraviolet rays, which, if they were to penetrate in unrestricted quantities, would destroy all life on earth (Au.).

53. By this second heaven in this verse the allusion is to the clouds (Ibn Kathir). The heaven has been called heaven because of it being high and lofty. In Arabic, everything that is high and lofty is called samaa'. Hence, the roof of a building is its heaven. The Prophet has said: "The sky is stretched over the earth like a canopy, and therefore it is the earth's roof" (Ibn Jarir).

Ibn Kathir quotes another verse from the Qur'an (21: 32): وَجَعَلْنَا السَّمَاءَ سَقْفًا مَحْفُوظًا وَهُمْ عَنْ آَيَاتِهَا مُعْرِضُونَ "We set up the heaven as a roof well protected, yet they (the unbelievers) are turning away from Our signs."

54. "The Qur'an .. is in no sense a text book of the ever changing physical and geographical sciences, and even incidentally makes no mention of astronomical or geographical facts. Various phenomena of nature, as they appear to an average layman, clear of scientific bias one way or the other, it only brings in to establish, strengthen and illustrate its central theme the undivided and indivisible Sovereignty of the Lord God and to uproot the divinity of all minor `gods,' such as corn god, fruit god, etc." (Majid).

Majid was not unaware of course, that the Qur'an has thrown hints at many scientific truths that were to come to light centuries later. He could not have been unaware also, that although the Qur'an was revealed at a time when man was still groping in the dark, it does not contain a single idea that is contradictory to a proven scientific fact. (See his preface to the Urdu version). What he meant by the above is that the Qur'an is not a book of science per se (Au.).

55. That is, do not suggest and accept equals, rivals or compeers from among the creations of Allah in whose obedience you disobey your Lord: Ibn `Abbas and others. `Ikrimah has said: Do not say things such as, for example: "had it not been for our dog, the thief would have broken in last night" (Ibn Jarir).

Allah's Compeers

Asad remarks: "There is full agreement among all commentators that this term (nudd, pl.: andad) implies any object of adoration to which some or all of God's qualities are ascribed, whether it be conceived a deity 'in its own right' or a saint supposedly possessing certain divine or semi divine powers."

Yusuf Ali comments: "The false gods (andad) may be idols, superstitions, Self, or even great or glorious things like Poetry, Art, or Science, when set up as rivals to God."

Ibn Kathir quotes a number of ahadith here. Ibn Mas`ud narrates: عَنْ عَبْدِ اللَّهِ قَالَ سَأَلْتُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَيُّ الذَّنْبِ أَعْظَمُ عِنْدَ اللَّهِ قَالَ أَنْ تَجْعَلَ لِلَّهِ نِدًّا وَهُوَ خَلَقَكَ.‏ "I asked the Prophet (on whom be peace), 'What sin is the greatest in the sight of Allah, O Prophet?' He replied, 'That you should set up compeers to Allah while He (alone) created you'" (Bukhari, Muslim).

In the hadith (of Bukhari) narrated by Mu`adh (ra), the Prophet asked him, قَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَا مُعَاذُ أَتَدْرِي مَا حَقُّ اللَّهِ عَلَى الْعِبَادِ قَالَ اللَّهُ وَرَسُولُهُ أَعْلَمُ قَالَ أَنْ يَعْبُدُوهُ وَلا يُشْرِكُوا بِهِ شَيْئًا "Do you know what is Allah's right over His slaves?" (Then he himself added), "That they should worship Him alone and not associate others with Him."

In another hadith (of Ibn Majah) the Prophet (saws) said: "لا يقولنَّ أحدكم ما شاء اللّه وشاء فلان ولكن ليقل ما شاء اللّه ثم شاء فلان". "Let not one of you say: 'What Allah wills and so and so wills (will happen).' Rather say: 'What Allah wills, and after Him so and so wills.'

In another hadith preserved by Nasa'i, and Ibn Majah, Ibn `Abbas reports that once a man said before the Prophet: ما شاء اللّه وشئت، فقال: "أجعلتني لله نِدّاً؟ قل ما شاء اللّه وحده" (أخرجه النسائي وابن ماجة). "What Allah wills and you will." The Prophet corrected him: "Have you set me up as a compeer to Allah? Rather say: 'What Allah wills.'"

Ibn Kathir also presents the following hadith from Ahmad (which is also in Tirmidhi who declared it Hasan Sahih): عَنِ الْحَارِثِ الأَشْعَرِىِّ أَنَّ نَبِىَّ اللَّهِ -صلى الله عليه وسلم- قَالَ « إِنَّ اللَّهَ عَزَّ وَجَلَّ أَمَرَ يَحْيَى بْنَ زَكَرِيَّا عَلَيْهِمَا السَّلاَمُ بِخَمْسِ كَلِمَاتٍ أَنْ يَعْمَلَ بِهِنَّ وَأَنْ يَأْمُرَ بَنِى إِسْرَائِيلَ أَنْ يَعْمَلُوا بِهِنَّ وَكَادَ أَنْ يُبْطِئَ فَقَالَ لَهُ عِيسَى إِنَّكَ قَدْ أُمِرْتَ بِخَمْسِ كَلِمَاتٍ أَنْ تَعْمَلَ بِهِنَّ وَتَأْمُرَ بَنِى إِسْرَائِيلَ أَنْ يَعْمَلُوا بِهِنَّ فَإِمَّا أَنْ تُبَلِّغَهُنَّ وَإِمَّا أَنْ أُبَلِّغَهُنَّ. فَقَالَ يَا أَخِى إِنِّى أَخْشَى إِنْ سَبَقْتَنِى أَنْ أُعَذَّبَ أَوْ يُخْسَفَ بِى . قَالَ فَجَمَعَ يَحْيَى بَنِى إِسْرَائِيلَ فِى بَيْتِ الْمَقْدِسِ حَتَّى امْتَلأَ الْمَسْجِدُ فَقُعِدَ عَلَى الشُّرَفِ فَحَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ ثُمَّ قَالَ إِنَّ اللَّهَ عَزَّ وَجَلَّ أَمَرَنِى بِخَمْسِ كَلِمَاتٍ أَنْ أَعْمَلَ بِهِنَّ وَآمُرَكُمْ أَنْ تَعْمَلُوا بِهِنَّ أَوَّلُهُنَّ أَنْ تَعْبُدُوا اللَّهَ لاَ تُشْرِكُوا بِهِ شَيْئاً فَإِنَّ مَثَلَ ذَلِكَ مَثَلُ رَجُلٍ اشْتَرَى عَبْداً مِنْ خَالِصِ مَالِهِ بِوَرِقٍ أَوْ ذَهَبٍ فَجَعَلَ يَعْمَلُ وَيُؤَدِّى غَلَّتَهُ إِلَى غَيْرِ سَيِّدِهِ فَأَيُّكُمْ سَرَّهُ أَنْ يَكُونَ عَبْدُهُ كَذَلِكَ وَإِنَّ اللَّهَ عَزَّ وَجَلَّ خَلَقَكُمْ وَرَزَقَكُمْ فَاعْبُدُوهُ وَلاَ تُشْرِكُوا بِهِ شَيْئاً وَآمُرُكُمْ بِالصَّلاَةِ فَإِنَّ اللَّهَ عَزَّ وَجَلَّ يَنْصِبُ وَجْهَهُ لِوَجْهِ عَبْدِهِ مَا لَمْ يَلْتَفِتْ فَإِذَا صَلَّيْتُمْ فَلاَ تَلْتَفِتُوا وَآمُرُكُمْ بِالصِّيَامِ فَإِنَّ مَثَلَ ذَلِكَ كَمَثَلِ رَجُلٍ مَعَهُ صُرَّةٌ مِنْ مِسْكٍ فِى عِصَابَةٍ كُلُّهُمْ يَجِدُ رِيحَ الْمِسْكِ وَإِنَّ خُلُوفَ فَمِ الصِّائِمِ عِنْدَ اللَّهِ أَطْيَبُ مِنْ رِيحِ الْمِسْكِ وَآمُرُكُمْ بِالصَّدَقَةِ فَإِنَّ مَثَلَ ذَلِكَ كَمَثَلِ رَجُلٍ أَسَرَهُ الْعَدُوُّ فَشَدُّوا يَدَيْهِ إِلَى عُنُقِهِ وَقَدَّمُوهُ لِيَضْرِبُوا عُنُقَهُ فَقَالَ هَلْ لَكُمْ أَنْ أَفْتَدِىَ نَفْسِى مِنْكُمْ فَجَعَلَ يَفْتَدِى نَفْسَهُ مِنْهُمْ بِالْقَلِيلِ وَالْكَثِيرِ حَتَّى فَكَّ نَفْسَهُ وَآمُرُكُمْ بِذِكْرِ اللَّهِ عَزَّ وَجَلَّ كَثِيراً وَإِنَّ مَثَلَ ذَلِكَ كَمَثَلِ رَجُلٍ طَلَبَهُ الْعَدُوُّ سِرَاعاً فِى أَثَرِهِ فَأَتَى حِصْناً حَصِيناً فَتَحَصَّنَ فِيهِ وَإِنَّ الْعَبْدَ أَحْصَنُ مَا يَكُونُ مِنَ الشَّيْطَانِ إِذَا كَانَ فِى ذِكْرِ اللَّهِ عَزَّ وَجَلَّ. Al Harith al Ash`ari says the Prophet said: "Allah ordered Yahya the son of Zackariyya, (asws, John the Baptist of the Bible), five things that he was to practice himself, and enjoin the Israelites the same. `Isa (asws), felt that Yahya (asws) was procrastinating and so he said, 'Look, you have been asked by Allah to practice five things and enjoin the Israelites the same. Now either you do it yourself, or I will present them to the people.' Yahya replied: 'Brother! I am afraid that if you did it, I will be punished or the earth will swallow me.' So Yahya gathered the Israelites in Bayt al Maqdis. When the house was full, he rose up to the pulpit and addressed them. He first thanked and glorified Allah. Then he said: 'Allah has ordered me to observe these five things and instructed you to do the same. The first of them is that you should worship Allah alone, associating none with Him. The example of a man (who associated with God) is like someone who purchased a slave with his money in gold or silver. But the slave began to work and deposit his earnings with someone else. Which of you will be pleased with a slave of this sort? Allah has created you, and nourishes you, therefore, serve Him, associating none with Him. (Second), He orders you to be attentive in Prayers, for Allah pays attention to a man in his Prayers so long as the man does not divert his attention from Allah. Therefore, do not divert your attention from Allah during your Prayers. (Third), He orders you to fast, for he who fasts is like a man who carries a bag full of musk to a people. Everyone is refreshed by the fragrance that spreads. Indeed, the smell of the fasting man's mouth is better with Allah than the fragrance of musk. (Fourth), He orders you to give in charity. The example of a man who gives in charity is like him who has been captured by a people. They handcuff him and are ready to behead him when the man cries out, 'Will you release me if I ransom myself?' (They agree) and he ransoms himself with a little here and a little there until he frees himself. (And fifth), He orders you to remember Him often; for he who remembers Allah often is like a man who was being given a hot chase by his enemy. (To his good luck) he found a fort and took refuge in it. A man is the safest against Satan, when he is in the remembrance of Allah.' قَالَ فَقَالَ رَسُولُ اللَّهِ -صلى الله عليه وسلم- « وَأَنَا آمُرُكُمْ بِخَمْسٍ اللَّهُ أَمَرَنِى بِهِنَّ بِالْجَمَاعَةِ وَالسَّمْعِ وَالطَاعَةِ وَالْهِجْرَةِ وَالْجِهَادِ فِى سَبِيلِ اللَّهِ فَإِنَّهُ مَنْ خَرَجَ مِنَ الْجَمَاعَةِ قِيدَ شِبْرٍ فَقَدْ خَلَعَ رِبْقَةَ الإِسْلاَمِ مِنْ عُنُقِهِ إِلاَّ أَنْ يَرْجِعَ وَمَنْ دَعَا بِدَعْوَى الْجَاهِلِيَّةِ فَهُوَ مِنْ جُثَاءِ جَهَنَّمَ ». قَالُوا يَا رَسُولَ اللَّهِ وَإِنْ صَامَ وَإِنْ صَلَّى قَالَ « وَإِنْ صَامَ وَصَلَّى وَزَعَمَ أَنَّهُ مُسْلِمٌ فَادْعُوا الْمُسْلِمِينَ بِأَسْمَائِهِمْ بِمَا سَمَّاهُمُ اللَّهُ عَزَّ وَجَلَّ الْمُسْلِمِينَ الْمُؤْمِنِينَ عِبَادَ اللَّهِ عَزَّ وَجَلَّ » "(Al Harith al Ash`ari, the narrator) says the Prophet then added: 'I also enjoin you five things that Allah has ordered me: (i) Hold fast unto the jama`ah, (ii) listen, (iii) obey, (iv) hijrah and (v) Jihad; for whoever parted company with the jama`ah by as much as the span of a hand, threw the noose of Islam off his neck....until he returns (to the fold of the ummah). Whoever invited the people to any of the pre Islamic practices will be a carcass in Hell fire.' The people asked, 'Messenger of Allah, what if he prayed and fasted?' He replied: 'Even if he prayed, fasted and claimed that he is a Muslim. Therefore, call the believers by the name Allah has chosen for them al Muslimun or believers servants of Allah.'"

(Ibn Kathir evaluates this report as hasan.

Qurtubi adds that with this verse Allah has liberated man from all other creations. Hence the Prophet's words (as in Bukhari): وَالَّذِى نَفْسِى بِيَدِهِ لأَنْ يَأْخُذَ أَحَدُكُمْ حَبْلَهُ فَيَحْتَطِبَ عَلَى ظَهْرِهِ خَيْرٌ لَهُ مِنْ أَنْ يَأْتِىَ رَجُلاً ، فَيَسْأَلَهُ ، أَعْطَاهُ أَوْ مَنَعَهُ "By Him in whose hands is my life, that one of you should carry his rope and tie a pack of wood on his back is better than that he should go to a man and ask begs (someone) who might or might not give him." Qurtubi also reports the Sufiya as saying that by this verse Allah teaches us the way to abstinence which is to treat the earth as the resting place, the heaven as the roof, water and pasture as the means of livelihood, and never bow down before anyone of the creations of Allah for worldly reasons; for Allah has bestowed on you in abundance what is enough for your sustenance and without you having to be obliged to anyone in the world.

56. The connection between this verse and the previous two verses is that when Allah gave proof of His own existence and His Oneness, He followed it up with the proof of the prophethood of His Messenger, Muhammad, saws Qurtubi.

By "it" the allusion is to the Qur'an (Tabari, on the authority of Qatadah and Mujahid).

57. According to Ibn `Abbas, by "witnesses" the allusion is to those who will lend help (in producing a piece equal to the Qur'an), to which Qurtubi adds: "As if they have been asked not only to seek help from whomsoever they want, but also call upon their scholars to be present as witnesses to their failure."

The Qur'anic Challenge

Ibn Jarir writes: Allah has addressed the unbelievers and hypocrites of the Arabs as well as the disbelieving people of the Book both the Jews and Christians and said that if you are in doubt about what I have revealed unto Muhammad (saws) of the Light and the Proofs and the Holy Writ, then bring a sound proof to argue, for, you know that each Prophet brings from his Lord, a proof, a miracle, that is special to him and which no one else shares with him. This Prophet has brought the Qur'an as a proof of his messengership. Now, if you contest his being a Prophet, then the simplest thing to do is for you to bring a piece of writing equal in beauty, truth, and sublimity to what he has brought. It should not be difficult for you, since you are a people who speak the Arabic language, and are masters of the science of eloquence. If the Book is not from Allah, and if Muhammad is its author, then surely you can also produce what he has produced.

Ibn Kathir quotes several verses of the Qur'an which threw the same challenge at the unbelievers at different times, in different words and at different places (Makkah and Madinah). For instance (17:88): قُلْ لَئِنِ اجْتَمَعَتِ الْإِنْسُ وَالْجِنُّ عَلَى أَنْ يَأْتُوا بِمِثْلِ هَذَا الْقُرْآَنِ لَا يَأْتُونَ بِمِثْلِهِ وَلَوْ كَانَ بَعْضُهُمْ لِبَعْضٍ ظَهِيرًا "Say: 'If men and jinn banded together to produce the like of this Qur'an, they would never produce its like, not even if they backed one another.'"

Again (11:15): أَمْ يَقُولُونَ افْتَرَاهُ قُلْ فَأْتُوا بِعَشْرِ سُوَرٍ مِثْلِهِ مُفْتَرَيَاتٍ وَادْعُوا مَنِ اسْتَطَعْتُمْ مِنْ دُونِ اللَّهِ إِنْ كُنْتُمْ صَادِقِينَ "Do they say that he (Muhammad) forged it? Tell them: 'Then you also bring ten forged chapters like it, and call to your aid whomsoever you wish apart from Allah, if you are true.'"

He also said in (10:38): أَمْ يَقُولُونَ افْتَرَاهُ قُلْ فَأْتُوا بِسُورَةٍ مِثْلِهِ وَادْعُوا مَنِ اسْتَطَعْتُمْ مِنْ دُونِ اللَّهِ إِنْ كُنْتُمْ صَادِقِينَ "Or, do they say that he has forged it? Say: 'Bring a chapter similar to it, and call to your aid whosoever you want apart from Allah, if you are true.'"

The above verses are of the Makkan period. The challenge was repeated during the Madinan period also, as in this surah al Baqarah.

In other words, the Qur'an repeatedly challenged all those who disbelieved in it as the Word of Allah: both the Arab polytheists as well as the Jews and Christians, individually as well as collectively, to produce a piece equal to it in the beauty of language and sublimity of contents. But, despite their mastery over the language, (of a kind that has not been surpassed since then), and despite their deep rooted hatred of Islam and its Prophet, they failed to produce its equal. Therefore, Allah threatened them in words: "But if you cannot do it and you will never do it then fear the Fire whose fuel is human beings and rocks; prepared for the unbelievers."

Further, as the Qur'an predicted: "And you will never do it," neither the contemporaries of the Prophet could do it, nor has the challenge been answered since then, and will never be answered. (Ibn Kathir then proceeds to show why it is impossible for anyone to produce the like of the Qur'an).

Imam Razi presents some very interesting points. He says: You should know that the Qur'an consists of many of those elements that adversely affect the eloquence of a piece of writing. Yet it reaches the highest level of eloquence that beyond which there is no eloquence. This makes it a miracle. Let us consider some.

First, the eloquence of the great masters of the past is mostly in the portrayal of physical objects, such as, the description of a camel, a horse, a maid, a king, the powerful strike (of a sword), the throw (of a spear or arrow), a battle, or a (fierce) attack, and so on. But the Qur'an has none of these portrayals and therefore it had to go without those words of eloquence that are related to them and have been accepted by the masters as the standard words and phrases of eloquence.

Second, Allah subhanahu wa ta`ala has stated only the truth in the Qur'an; while every poet who does not employ fiction, rather, adheres to speaking only the truth, will be severely restrained in eloquence. Take for example the poetry of Hassan b. Thabit, and Labid b. Rabi`a. Compare their poetry of the period when they had not yet entered the fold of Islam with that of the time when they were Muslims. You will find that the poetry of the latter period is inferior to that of the former. (That is because in the latter period they had abandoned fiction and restricted themselves to truth).

Third, the eloquence of a poet is normally restricted to a verse or two of the entire poem. That is its best part. The rest is very ordinary. In comparison, the Qur'an is at all times and in every verse at the height of eloquence.

Fourth, the eloquence of a man of letters expresses itself most forcefully on a subject only once. It is not of the same order when he takes up the same topic again. But the Qur'an repeatedly speaks on the same topics. However, each time it displays a different level and order of eloquence.

Fifth, the Qur'anic topics are unusual ones that do not provoke much interest, such as, Prayers, forbidding of the indecent things, bidding unto good, abstinence, remembrance of the life after death and so on. These, as we all know, are not topics that are well suited for eloquence.

Sixth, it is said that Imra'ul Qays is at his best in describing music, women and horses. Naabigha is at his best in lines expressing fear. A`shi is at his best in his supplications and description of wine. Zuhayr excels in expressing hopes and yearnings. In short, each poet has his field of specialty in which he is the most eloquent. But he is the most ordinary when he takes up a subject other than his specialty. In contrast, whatever subject the Qur'an takes up, it displays rhetoric and eloquence of the unmatchable sort.

(Quotation from Razi ends here).

Alusi adds: Although verse 22 has been brought to prove the miraculous nature of the Qur'an, it also serves as an evidence of the Prophet's messengership.

58. The allusion by (al hijaarah) is to rocks of sulfur (`Abdullah Ibn Mas`ud, Ibn `Abbas, a few other Companions of the Prophet, and Ibn Jurayj Tabari). This is the popular interpretation. However some say that the allusion is to the idols, as Allah said elsewhere (21: 98): إِنَّكُمْ وَمَا تَعْبُدُونَ مِنْ دُونِ اللَّهِ حَصَبُ جَهَنَّمَ "Indeed you as well as those you worship other than Allah are fuels of the Fire" (Shanqiti).

Sayyid Qutb writes: "Why this banding together of stones and people.....in this most terrifying illustration? The Fire has been prepared for the unbelievers: those about whom the Qur'an said, 'Allah has (in consequence of their decision not to believe) set a seal on their hearts, and on their hearing. And on their eyes is a covering.' .... But, what have stones to do with those who failed to answer the challenge of the Qur'an, yet refused to heed its call? (The answer is): These people are themselves stones ... like any other stone, even if they are humans in their appearance. This banding together then, of stones and a people (of this nature), is a thing anticipated!"

"Moreover, the mentioning of stones here, in this terrifying scene has another illustration hidden in it: that of a Fire that eats away stones ... and men sandwiched in between!?"

Incidentally, the melting point of rocks which is around 18,000 deg. C. is higher than that of iron. To inflame them would require higher temperature (Au.).

59. That is, essentially it has been prepared for the unbelievers. This does not mean that the sinners from among the believers will not pass through this purgatory before their entry into Paradise.

Qurtubi states that the wordings suggest that Hell has already been created. Abu Hurayrah reports: عَنْ أَبِى هُرَيْرَةَ قَالَ كُنَّا مَعَ رَسُولِ اللَّهِ -صلى الله عليه وسلم- إِذْ سَمِعَ وَجْبَةً فَقَالَ النَّبِىُّ -صلى الله عليه وسلم- « تَدْرُونَ مَا هَذَا ». قَالَ قُلْنَا اللَّهُ وَرَسُولُهُ أَعْلَمُ. قَالَ « هَذَا حَجَرٌ رُمِىَ بِهِ فِى النَّارِ مُنْذُ سَبْعِينَ خَرِيفًا فَهُوَ يَهْوِى فِى النَّارِ الآنَ حَتَّى انْتَهَى إِلَى قَعْرِهَا » - صحيح مسلم Once they were with the Prophet (saws) when they heard a thud. "Do you know what that sound was?" he asked. We replied, "Allah and His Prophet know best." He said, "That was a stone that was dropped into Hell seventy years ago. It had been falling until it reached the bottom now."

60. Ibn Kathir comments: "After Allah mentioned the end of those who disbelieve in this message, He followed it up with the end of those who believe in it and do good works. This is the style of the Qur'an. It mentions a thing and follows it up with its opposite. It mentions another thing and then its like. It states the end of the virtuous ones and then that of the evil ones. It speaks of faith and follows it up with the subject of disbelief. It refers to the consequence of a certain kind of attitude and then immediately describes the consequence of the other kind of attitude, and so on. This is the meaning of the Qur'anic term ( كِتابا مُتَشابها ) as used in the following verse (39: 23):

اللَّهُ نَزَّلَ أَحْسَنَ الْحَدِيثِ كِتَاباً مُّتَشَابِهاً مَّثَانِيَ تَقْشَعِرُّ مِنْهُ جُلُودُ الَّذِينَ يَخْشَوْنَ رَبَّهُمْ

"Allah has sent down the fairest discourse as a Book, consimilar in its paired (verses), whereat shiver the skins of those who fear their Lord."

61. That is, underneath its palaces and trees (Ibn Kathir). The words of the original also imply that Paradise has been created (Qurtubi).

Linguistically, jannah signifies a lush green garden (Au.).

62. A tradition of the Prophet (saws) tells us that these rivers will flow on plain surfaces (i.e., without the hollow beds). The river beds will be made up of musk, their pebbles of jewels and other rich stones and their banks lined up with dome shaped structures carved out of pearls. A hadith also reports that these rivers will spring forth from mountains of musk (Ibn Kathir).

63. Ibn `Abbas, Ibn Mas`ud and some other Companions of the Prophet (saws) have been reported as saying that each time the people of Paradise are served with a fruit, it will seem to them as if they had been served earlier, during their lives on earth. But, in actual fact, they would be similar only in their shape and color. Their tastes would be different. Some other early exegetes have expressed the view that the fruits served would look similar to those they would have earlier had in Paradise itself (Ibn Jarir).

Yet another meaning forwarded is that all the fruits of a lot that they would be served with, would be of the same quality, as against what is experienced in this world, where, the fruits of a basket or a lot are not of the same size, color, taste, and quality (Ibn Jarir).

Ibn `Abbas is reported to have said that there is no similarity between the fruits of Paradise and the fruits of this life except that they have common names (Ibn Kathir). The wordings of another report are that there is nothing in this world of Paradise except names (Ibn Jarir).

64. Commenting on the textual word "purified," Ibn Mas`ud, Ibn `Abbas, Mujahid and others have said: That is, cleansed and purified of saliva, phlegm, dirt of the nose, wax of the ears, urine, excretion, monthly periods, semen and reproductive organs. Qatadah has said that they would be free of moral impurities also.

Asad comments on the word azwaj: "The azwaj (sing. zawj) of the original "signifies either of the two components of a couple i.e. the male and the female."

65. Neither wishing to leave the place, out of ennui, nor shall they be asked to leave (Au.).

The Context of Revelation:

It is reported of Ibn Mas`ud, Ibn `Abbas, and some other Companions that when Allah (swt) revealed the verses (17 19) which struck a similitude of the hypocrites, they remarked, 'It does not befit God's greatness to strike such similitudes.' Allah revealed these verses in response. Qatadah, on the other hand, says that when Allah struck the similitude of a spider (in verse 41, ch. 29) and a fly (in verse 73, ch. 22) the misguided ones began to object, 'Of what consequence spiders and flies are, to be mentioned (in the Qur'an)?' Ibn Kathir. Another report has it that when Allah mentioned the spider and the fly in his revelation the Jews began to mock and say, 'Now, this is not revelation like!' (Qurtubi Hasan and Qatadah). It is possible of course that the comments of all these disaffected ones caused the revelation.

66. "This is said in answer to the objections of the pagans that the Qur'an condescends to speak of such humble objects as the spider, the bee, and the fly. The Qur'an answers in effect, that there is nothing undignified in the mention of these creatures of Allah....Fly and spider have been used in the Qur'an to illustrate the utter incompetency and helplessness of idols and (false) gods: and they serve their purpose of illustration exceedingly well" (Majid).

Sayyid Qutb writes: "Allah is the Lord of the small and the big, the Creator of the gnat and the elephant. The miracle in the gnat is of the same magnitude as the miracle in the elephant it is the miracle of 'life', the miracle of the 'locked secret' that no one can unlock but Allah Himself. The lesson in a parable does not consist in the size or shape (of the object cited in the parable). Parables are a means of enlightenment and exposition; there is no shame attached to the drawing of similitude. Allah, the Wise, wished to test the hearts and try the people: 'As for the believers, they know that it is the truth from their Lord. But as for the unbelievers, they ask: What did Allah mean by (striking) such a similitude?'"

(Quotation from Sayyid ends here).

Allah is surely not ashamed of striking a similitude of what He has created. Rather, we are told that He feels ashamed at not answering the prayers of those who address their prayers to Him. Imam Razi quotes a hadith in which Salman (ra) reports the Prophet (saws) as having said: "Allah Most High is Living, Generous. He feels ashamed that a man should raise his hands (in supplication) and He reject his prayer unanswered."

A hadith of Tirmidhi declared Sahih by him says: قالَ رَسُولُ الله صلى الله عليه وسلم: "لَوْ كَانَتْ الدّنْيَا تَعْدِلُ عِنْدَ الله جَنَاحَ بَعُوضَةٍ مَا سَقَى كَافِراً مِنْهَا شَرْبَةَ مَاءٍ". (قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ صَحِيحٌ غَرِيبٌ) "Had this world been worthier in the sight of Allah than the wing of a gnat, the unbelievers would not have been granted a gulp of water to drink" (Ibn Kathir).

67. Why did Allah say: 'Allah leads many astray thereby,' when we know that He does not lead anyone astray? In fact, throughout human history Allah has taken great care to guide the mankind. The answer is: He attributed the act of misguidance, essentially an act of man, to Himself because it is He who is the final cause of all acts ensuing from man. Man can only intend to do a thing. But he cannot do it without Allah's consent. Man can wish to take a certain path, say the path of evil, but he cannot trace his feet on it without Allah's will. It is the will and the consent therefore, that has been referred to here as the act of leading the unbelievers astray (Au.).

Zamakhshari writes: The misguidance has been attributed to Allah, because it is He who struck the similitude which became the cause of some people's guidance, while some others were led astray by it. It is said of Malik b. Dinar that once he visited a man who had been imprisoned because of debts. The man told Malik, 'Look at the way we have been locked up!' (i.e., unjustly). When Malik raised his head he saw a basket hung from the roof. He enquired whose it was. The man said it was his. Malik asked it to be lowered. It was filled with chicken and sweetmeat. Malik said: 'This is what has locked you up.'"

68.In Islamic terminology, Fasiq is one who breaks the bounds set by the Shari`ah (Raghib), and commits a major sin (Razi). However, one who habitually commits minor sins, without repenting, is also technically a fasiq. The term therefore, can include in its application both the unbeliever as well as an believing sinner (Au.).

Ibn Kathir adds: It is the unbelievers (and the hypocrites) that have been referred to here, since what follows as their qualities applies more to them than to the sinning believers.

69. What covenant is it? Ibn Jarir presents various interpretations, of which Ibn Kathir's preference (and which Muqatil shares with some others) is as follows: By the covenant of Allah, those evidences are meant that prove Allah's existence (of which no one is ignorant); and which have become more binding by the fact of Allah commissioning His Messengers, demanding submission to none but Him.

Zamakhshari adds: If it is asked, 'What covenant is meant?' The answer is: 'Those evidences of God's Oneness which every man's reason accepts as valid. They function as the covenant made with Allah.'

Some others believe that the reference is to the covenant mentioned in verse 173, of surah al A`raf, which says: وَإِذْ أَخَذَ رَبُّكَ مِنْ بَنِي آَدَمَ مِنْ ظُهُورِهِمْ ذُرِّيَّتَهُمْ وَأَشْهَدَهُمْ عَلَى أَنْفُسِهِمْ أَلَسْتُ بِرَبِّكُمْ قَالُوا بَلَى شَهِدْنَا أَنْ تَقُولُوا يَوْمَ الْقِيَامَةِ إِنَّا كُنَّا عَنْ هَذَا غَافِلِينَ "When your Lord took from the children of Adam, from their loins, their seed, and made them testify about themselves, 'Am I not your Lord?' They said, 'Indeed, we testify.'"

But the verse seems to be general, and can be applied to all the people including the Jews and Christians, who were given the message earlier, which instructed them to believe in Allah and in all the Prophets that He would send from time to time (Qurtubi).

Asad comments: "The 'bond with God' (conveniently translated as `God's covenant') apparently refers here to man's moral obligation to use his inborn gifts intellectual as well as physical in the way intended for them by God. The `establishment' of this bond arises from the faculty of reason which, if properly used, must lead man to a realization of his own weakness and dependence on a causative power and, thus, to a gradual cognition of God's will with reference to his own behavior. This interpretation of the `bond with God' stands for something that is rooted in the human situation as such, and can, therefore, be perceived instinctively as well as through conscious experience: namely, that innate relationship with God which makes Him `closer to man than his neck vein' (50: 16)."

70. Not to give one's kin their rights and dues as commanded by Allah amounts to severing the relationship with them (Ibn Jarir).

Majid expands: "By this are meant the duties and obligations imposed by God toward Himself and toward one's parents, family, neighbors, community, country and fellow creatures in general."

71. Khaasir is someone who suffers a loss or reduction in something (Qurtubi). Here, those are meant who lose the blessings of the Hereafter because of their disobedience to Allah. They will miss the Mercy of Allah when they will need it most (Ibn Jarir).

Thanwi adds: Not just in the Hereafter, but such a man loses many blessings of this world also, since most of his time is spent in scheming and planning to cause harm to others which results in the loss of his own peace.

72. The explanation of the verse attributed to Ibn Mas`ud, Ibn `Abbas, some other Companions, Abu al `Aliyyah, Al Hasan, Mujahid, Qatadah, Abu Saleh, Dahhak, and `Ata al Khurasani is in another verse of the Qur'an (40: 11): قَالُوا رَبَّنَا أَمَتَّنَا اثْنَتَيْنِ وَأَحْيَيْتَنَا اثْنَتَيْنِ "Lord! You gave us death twice, and gave us life twice," i.e., 'You were dust before you were created: this is the first death. Then He quickened you and gave you life: this is the first life. Then you will die and will be returned to dust: this is the second death. Finally, you will be resurrected on the Day of Judgment: this is the second life. Thus, in total, two deaths and two lives (Ibn Jarir, Ibn Kathir).

73. Some say, this implies that all that is in the earth is halal (lawful) until it is declared the contrary by the Shari`ah. Even if this opinion is not very accurate, it is undeniable that all that is there in the earth is of some benefit or the other to man (Qurtubi).

74. The words of the original are (Istawa ila al sama') which have been interpreted as: "He turned to the heavens," or, "He directed His attention to the heavens" (Ibn Jarir, Ibn Kathir).

75. One upon another, in layers, with a distance of 500 years of travel between each (Qatadah: Ibn Jarir).

Ibn Kathir adds: This proves that the earth was created before the heavens, as we shall discuss in detail when we reach (verses 9 12 of surah Fussilat and) verses 27 32, of surah al Nazi`at.

"The term samaa' ('heaven' or 'sky') is applied to anything that is spread like a canopy above any other thing. Thus, the visible skies which stretch like a vault above the earth and form, as it were, its canopy, are called samaa': and this is the primary meaning of this term in the Qur'an; in a wider sense, it has the connotation of 'cosmic system'" (Asad).

It is generally believed that all that is perceptible to the human eye, whether through the naked eye or by means of instruments, is a part of the first firmament. There are six more to it.

76. Since it is He who created them, and every creator knows his creation.